tihvaxy of ^e theological ^tm\n<wy 
 
 PRINCETON • NEW lERSEY , 
 
 
 PRESENTED BY 
 
 The Author 
 . <L wo ^ 
 
V 
 
 •^ 
 
JKJjeigosipelofiWattiiettJ 
 
 AN EXPOSITION 
 
 BYy 
 
 CHARLES R. ERDMAN 
 
 Professor of Practical Theology 
 
 Princeton Theological Seminary 
 
 Princeton, New Jersey 
 
 Author of "The Gospel of John, an Exposition," 
 
 'The Gospel of Mark," "The General Epistles," "The Acts, 
 
 "Coming to the Communion." 
 
 PHILADELPHIA 
 THE WESTMINSTER PRESS 
 
 1920 
 
Copyright, 1920 
 
 by 
 F. M. Braselman 
 
 The Bible text printed In boldface Ib taken from the American Standard Edition of the 
 Revised Bible, copyright, 1901, by Thomas Nelson & Sons, and is used by permission. 
 
TO ALL WHO 
 LOVE HIS APPEARING 
 
FOREWORD 
 
 The hopes of the world are to be realized in the reign of 
 a universal King. The seething unrest of nations, the 
 savageries of war, the threatenings of anarchy increase the 
 yearning for the rule of One whose wisdom is faultless, 
 whose love is perfect, whose power is supreme. Such a 
 Ruler is Christ, and under his scepter the earth is to attain 
 its age of glory and of gold. It is inspiring, therefore, to 
 read again that version of the Gospel story which em- 
 phasizes the royal features in the portrayal of our Lord. 
 Such a review is certain to make his followers more loyal 
 to his person, more devoted to his cause, and more eager 
 to hasten the hour of his undisputed sway as King of 
 righteousness and King of peace. 
 
INTRODUCTION 
 
 Only by the power of Christ could a publican be trans- 
 formed into an apostle. Such a change was experienced 
 by Matthew, also called Levi, to whom tradition has 
 
 assigned the authorship of the first 
 The Author Gospel. Even modern critics, who favor 
 
 the theory that another writer compiled 
 the book from various sources, believe that the great 
 discourses which form a main feature of the Gospel came 
 from the pen of the taxgatherer of Capernaum. These 
 taxgatherers, or publicans, as collectors of revenue, were 
 everywhere dreaded or despised. Throughout the whole 
 Roman Empire they were accused of being extortionate, 
 dishonest, and cruel. In the province of Judea they were 
 looked upon with loathing, as traitors and renegades who 
 were serving a hated and heathen oppressor. Even in 
 Galilee, where one like Matthew may have been serving 
 Herod Antipas and may have been collecting lawful 
 customs from the caravans which moved along the great 
 commercial highway, he Would be regarded with suspicion 
 and classed with social and religious outcasts. It is never 
 quite fair, however, to condemn men by groups; at least 
 we are certain that in this despised publican Jesus Christ 
 saw great possibilities of future usefulness. He found him 
 at "the receipt of custom" and called him Into the inner 
 circle of his chosen companions. Matthew probably had 
 seen Jesus before and had heard his impressive teachings, 
 but in any case he rose up instantly and left all and followed 
 him. He had much to leave, for he seems to have been a 
 man of wealth and popular among men of his own class, as 
 might be concluded from the fact that he gave a great 
 feast, to celebrate his decision to serve Christ, and to 
 introduce his old friends to his new Master. Wealth in a 
 collector of customs, and friendship with publicans do not 
 indicate an irreproachable character; but Matthew seems 
 to have had at least one virtue; he must have been, or 
 
8 INTRODUCTION 
 
 have become, a modest man; for in reciting events of 
 supreme importance in which he himself had played a part 
 he makes no personal allusion. Whatever his character, his 
 duties as a government official had disciplined him in sys- 
 tem and accuracy and had developed a capacity for orderly 
 thought and for methodical writing which fitted him for 
 his immortal task as a biographer of Jesus Christ. 
 
 Strictly speaking, Matthew did not attempt to produce 
 a life of his Master. No one of the Gospel writers had this 
 in view. If so, they would not have passed with intentional 
 silence the events of long years; they would not have 
 omitted thrilling incidents which were known to all, but 
 were recorded only by one or the other of the four evan- 
 gelists ; they would not so have centered the interest upon 
 a few days at the close of the earthly ministry of our Lord. 
 
 The purpose of this writer, like that of the other three, 
 was to tell the "good news" of salvation wrought out by the 
 life and death and resurrection of Christ. There is in 
 reality only one Gospel; it is found in 
 The Purpose four forms or versions, but the essential 
 
 message is the same; the points in which 
 all agree .are of vastly more significance than those in which 
 they differ. These differences, however, are of interest and 
 importance and combine to form a more complete story. 
 They are due to the varying experiences of each author and 
 to some more or less definite but subordinate design in 
 relating the "glad tidings" which are common to all. 
 
 Thus it has been said that Matthew wrote for Jews; 
 Mark for Romans; Luke for Greeks; and John for the 
 Church. It might be more accurate to say that all 
 four were intended primarily for Christian believers. 
 Undoubtedly the Gospel of Matthew has a prevailing 
 character which is properly termed Jewish. If, however, 
 Matthew wrote to convince unbelieving Jews of the truth 
 of Christianity, it is strange he should have sc/emphasized 
 the offense Jesus gave to the Jews by his disregard of their 
 traditions, his denunciation of their rulers, his declaration 
 of the rejection of Israel and of the salvation of Gentiles) 
 Contrast for example the opening chapters of Matthew 
 and those of Luke. In the former the Jews are disturbed by 
 
INTRODUCTION 9 
 
 the coming of their king; their ruler seeks the Hfe of the 
 infant Jesus; Gentile Wise Men ofifer him princely gifts; 
 and his parents are compelled to flee with him for safety 
 into the land of Egypt. The latter story opens in the 
 Temple at Jerusalem, where a godly priest is listening to 
 the message of an angel. In the pious homes of Elisabeth 
 and Mary, Hebrew saints are chanting their inspired 
 canticles of praise to Jehovah and of gratitude for his 
 goodness toward Israel, his chosen and beloved people. 
 Such an approach to the Gospel story would be much more 
 fitting for one who was seeking to conciliate and convince 
 the Jews. 
 
 Of course, Matthew was written by a Jew, and he must 
 have had in mind his believing fellow countrymen ; but the 
 distinguishing marks of this Gospel may be explained from 
 . the fact that the aim of the writer was 
 
 The Portrait of g^ ^^ rehearse the story of salvation as 
 J^^^^ to demonstrate the fact that Jesus of 
 
 Nazareth was the Christ, the predicted Messiah, the King 
 of the Jews, who had been rejected by his own nation, who 
 was being accepted by Gentiles, and who some day was to 
 return in power and great glory. As a result of this aim 
 Matthew does possess traits which distinguish it from 
 the other Gospels. In each the portrait of our Saviour is 
 identical, yet by each certain features are so emphasized 
 that the picture is distinct. Thus Matthew is character- 
 istically the Gospel of the King. The figure of Jesus is 
 painted in colors of royalty. His ancestry is traced from a 
 royal line; his birth is dreaded by a rival king, and Wise 
 Men offer their royal gifts; his herald declares that his 
 Kingdom is at hand. His temptation reaches its climax 
 as he is offered the kingdom of the world ; his great message 
 to his followers, "the Sermon on the 
 *°^ Mount," is like the manifesto of a king, 
 
 setting forth the fundamental laws of his Kingdom. His 
 miracles are his royal credentials; his parables are 
 termed "mysteries of the Kingdom." Even outside his 
 own land he is hailed as the "Son of David"; he claims 
 freedom from paying tribute to "the kings of the 
 earth," for he is the child of a King; he makes his royal 
 
10 INTRODUCTION 
 
 entry into Jerusalem and claims sovereign power, and 
 tells concerning himself the story of the marriage of 
 the king's son; while facing the cross he predicts his 
 return in glory and his universal reign. He claims power 
 to command legions of angels. In the hour of his death 
 the rocks are rent, the earth is shaken, the dead are 
 raised; his resurrection is a scene of majestic power, 
 emphasized by an earthquake, by the appearance of an 
 angel, and by the terror of the guards; his last words are 
 a kingly claim and a royal command, "All authority hath 
 been given unto me; . . . Go ye therefore." The 
 characteristic and significant phrase of the Gospel is in the 
 legend "the kingdom of heaven." Here is a portrait in 
 which even the minor touches are resplendent with purple 
 and gold. 
 
 This King, however, is the "King of the Jews." Matthew 
 is the Gospel of the Messiah. The appearance of this 
 princely figure has been predicted by the Hebrew prophets. 
 2 Th M • h ^^ ^^^*' ^^^^y important event in his 
 career has been explicitly foretold; his 
 birth of a virgin in the town of Bethlehem; his residence 
 in Egypt, in Nazareth, and in Capernaum; his healing 
 of the sick; his speaking in parables; his royal entry 
 into Jerusalem; his desertion by his followers; his 
 triumphant spirit in death. Allusions are made to 
 sixty-live Old Testament passages, forty-three are 
 verbally quoted, a number equal to that of all the other 
 Gospels combined. Thus Matthew is the Gospel of ful- 
 fillment. It faces the Old Testament; it properly begins 
 the New. The scenes are colored by Jewish customs; 
 Jewish symbols and types abound. The Law, the Prophets, 
 and the Psalms, all are shown to have pointed forward to 
 Jesus of Nazareth. In him are found their significance, 
 their meaning, and their goal; he is the expected Son of 
 David, the son of Abraham ; he is the predicted Messiah ; he 
 is the Christ of God. With all propriety Matthew is placed 
 as the first Gospel, showing how the ancient Scriptures 
 are linked with the good news of salvation in Jesus Christ. 
 
 Matthew is further the Gospel of rejection. Of course 
 the fact is essential to all the Gospels; but here it is pre- 
 
INTRODUCTION 11 
 
 sented continually. It colors all the teaching, it forms the 
 
 3 Rejected background of every scene; its shadow- 
 
 is never lifted. Before Jesus is born, 
 his mother is in danger of being repudiated by Joseph; 
 at his birth Jerusalem is troubled and Herod seeks to 
 take his life; on the plains of Bethlehem no angel choir 
 sings, but mothers are weeping in anguish over their 
 slaughtered babes; Jesus is hurried away to Egypt and 
 hidden for thirty years in Nazareth; his forerunner is 
 imprisoned, and beheaded in a dungeon. As Jesus points 
 men to "the narrow way" he declares that few will find it. 
 To the many he is to say as he sits in judgment "I never 
 knew you: depart from me"; men marvel at his miracles 
 and offer to follow him, but he declares that the "Son of 
 man hath not where to lay his head"; he warns his mes- 
 sengers that they, too, are to be rejected. His parables 
 indicate that his Kingdom will not be realized on earth 
 until the present age ends; as soon as his disciples under- 
 stand that he is the Messiah, he begins to express and 
 iterate the truth of his cruel sufferings and death; he 
 relates to the people his "parables of rejection"; he 
 pronounces his most solemn woes on the rulers of the people ; 
 he predicts the destruction of the city and the anguish of 
 the nation; in the hour of his death is heard that desolate 
 cry, "My God, my God, why hast thou forsaken me?" 
 No penitent thief is praying, no word of human sympathy 
 is spoken; those who pass by revile, the chief priests and 
 elders mock him ; even after his death they set a seal and 
 a watch ; even after his resurrection they hire soldiers to 
 hide his glory with their lie. In no Gospel is the attack of 
 his enemies so bitter; In no other Is the King more definitely 
 offered to the nation, and In none is his rejection so 
 cruel and so complete. 
 
 However, Matthew is likewise the Gospel of the return- 
 ing King. No other evangelist lays such stress on the 
 Second Coming of Christ. As he relates the great discourse 
 
 4 Returning Concerning the return of our Lord which 
 
 Mark and Luke likewise record, Mat- 
 thew alone adds the memorable parable of the Wise 
 and Foolish Virgins, and of the Talents, and then draws 
 
 \ 
 
12 INTRODUCTION 
 
 the picture of the triumphant King seated on his throne 
 of judgment while all nations are gathered before him 
 and he determines who are to be received and who are to 
 be excluded from his Kingdom. He agrees with Mark in 
 recording for us the words spoken by our Master to the 
 high priest as he stands under the very shadow of the 
 cross. "Henceforth ye shall see the Son of man sitting at 
 the right hand of power, and coming on the clouds of 
 heaven"; but he alone records the closing claim of "all 
 power in heaven and on earth." This is the Gospel of 
 triumph. The good news of the coming glory and the 
 universal sway of Christ the King. 
 
 In ordering his literary material the method of Matthew 
 is unique. As he tells the story of redemption he does not 
 consistently follow the order of time, but he groups similar 
 
 events or teachings which may be 
 The Method logically related, and so heightens the 
 
 effects. Thus we find collected in a single 
 chapter seven of the fourteen parables which Matthew 
 records, and in the same way in one group ten of the twenty 
 miracles. So too the unique feature of the Gospel consists 
 in five great summaries of the teachings of Christ; the 
 Sermon on the Mount, the Instruction to the Disciples, 
 the Parables of the Kingdom, the Woes Against the 
 Pharisees, and the Discourses Relative to the Return of the 
 King. Luke, by way of contrast, follows the order of time. 
 He has been compared to a botanist who likes to follow a 
 stream and to examine each flower in its native home; but 
 Matthew prefers to gather the blossoms and to arrange 
 them according to kind or color in great clusters of beauty. 
 It is this method of Matthew which suggests one helpful 
 way of analyzing his Gospel. Of course many will prefer to 
 use the outline commonly applied to the writings of each of 
 
 the first three evangelists, namely, the 
 The Outline , division of the Gospel according to the 
 
 time or place of the ministry of Christ. 
 For example: Introduction to the Gospel. Chs. 1 : 1 to 4: 11 ; 
 The Ministry in Galilee. Chs. 4: 12 to 18: 35; The Jour- 
 ney Through Perea. Chs. 19, 20: The Last Week in Je- 
 rusalem. Chs. 21 to 28. Such a division is clear and satis- 
 
INTRODUCTION 13 
 
 factory; but the outline here suggested is designed to fix 
 the thought upon the great central Figure of the Gospel as 
 he is presented in the character of a King, and to designate 
 consecutively each group of teachings and incidents which 
 Matthew combines under a single topic. Thus after the 
 section dealing with the Birth, the Infancy, and the Prep- 
 aration of the King, chs. 1 : 1 to 4:11, there follow the 
 Proclamation of the King, or the "Sermon on the Mount," 
 chs. 4 : 12 to 7 : 29; the Credentials of the King, or the 
 First Ten Miracles of our Lord, chs. 8:1 to 9 : 34; the 
 Messengers of the King, or the Instructions to his Disciples, 
 chs. 9 : 35 to 10 : 42; the Claims of the King, chs. 11, 12; 
 the Parables of the King, ch. 13; the Withdrawal of the 
 King, chs. 16 : 13 to 17 :27; the Servants of the King, 
 or Directions for his Followers, chs. 18 to 20; the Rejection 
 of the King, chs. 21 to 23; the Prophecies of the King's 
 Return, chs. 24, 25 ; and the Death and Resurrection of the 
 King, chs. 26 to 28. 
 
 Such an outline may have the merit of emphasizing the 
 apparent method of Matthew and of enabling the reader 
 to see with increasing clearness the kingly majesty of 
 Christ. 
 
THE OUTLINE 
 I 
 
 Page 
 The Antecedents of the King. Matt. 1 : 1 to 4 : 11 21 
 
 1. The Genealogy. Ch. 1 : 1-17 21 
 
 2. The Birth of Jesus. Ch. 1 : 18-25 24 
 
 3. The Visit of the Wise Men. Ch. 2 : 1-12 26 
 
 4. The FHght Into Egypt. Ch. 2 : 13-23 30 
 
 5. The Herald of the King. Ch. 3 : 1-12 33 
 
 6. The Anointing of the King. Ch. 3 : 13-17 35 
 
 7. The Temptation of the King, Ch. 4 : 1-11 37 
 
 II 
 
 The Proclamation of the King. Chs. 4 : 12 to 7 : 29. . . . 42 
 
 1. The Circumstances. Ch. 4 : 12-25 42 
 
 a. The New Home. Vs. 12-17 43 
 
 b. The First Followers. Vs. 18-22 44 
 
 c. The Opening Ministry. Vs. 23-25 44 
 
 2. "The Sermon on the Mount." Chs. 5 to 7 45 
 
 a. Introduction: The Character and Blessedness 
 
 of the King's Servants. Ch. 5 : 1-16 45 
 
 b. The King's Servants and the Moral Law. 
 
 Ch. 5 : 17-48 47 
 
 c. The King's Servants and Religious Observ- 
 
 ances. Ch. 6 : 1-18 53 
 
 d. The King's Servants and the World's Goods. 
 
 Ch. 6:19-34 56 
 
 e. The King's Servants and the World's Evil. 
 
 Ch. 7 :l-6 58 
 
 /. The King's Servants and Their Relations to 
 
 God and to Men. Ch. 7 : 7-12 60 
 
 g. Conclusion: The Struggle, the Test, and the 
 
 Security of the King's Servants. Ch. 7 : 13- 
 
 29 , 61 
 
 15 
 
16 THE OUTLINE 
 
 HI 
 
 Page 
 
 The Credentials of the King. Chs. 8 : 1 to 9 : 34 64 
 
 1. The First Group of Miracles. Ch. 8: 1-17 64 
 
 a. Cleansing the Leper. Ch. 8:1-4 64 
 
 b. Healing the Paralytic. Ch. 8 : 5-13 65 
 
 c. Curing Peter's Wife's Mother. Ch. 8 : 14-17. 66 
 
 2. The Impulsive Scribe and the Reluctant Disciple. 
 
 Ch. 8 : 18-22 67 
 
 3. The Second Group of Miracles. Chs. 8: 23 to 9: 8. . 68 
 
 a. Stilling the Storm. Ch. 8 : 23-27 68 
 
 h. Casting Out Demons. Ch. 8 : 28-34 69 
 
 c. Forgiving Sins. Ch. 9 : 1-8 71 
 
 4. The Call of Matthew and the Question About Fast- 
 
 ing. Ch. 9 :9-17 72 
 
 5. The Third Group of Miracles. Ch. 9: 18-34 74 
 
 a. Raising the Dead and Stopping the Issue of 
 
 Blood. Ch. 9 : 18-26 74 
 
 b. Giving Sight to the Blind and Speech to the 
 
 Dumb. Ch. 9:27-34 76 
 
 IV 
 
 The Messengers of the King. Chs. 9 : 35 to 10 : 42 77 
 
 1. The Occasion of Their Commission. Ch. 9 : 35-38. 77 
 
 2. The Names of the Twelve. Ch. 10 : 1-4 78 
 
 3. The Mission. Ch. 10 : 5-15 81 
 
 4. The Suffering. Ch. 10 : 16-23 83 
 
 5. The Encouragement. Ch. 10 : 24-33 .' 84 
 
 6. The Cross. Ch. 10 : 34-39 85 
 
 7. The Sympathy. Ch. 10 : 40-42 86 
 
 V 
 
 The Claims of the King. Chs. 11, 12 88 
 
 1. The Messiah Predicted by John. Ch. 11 : 1-19. ... 88 
 
 2. The Judge of the Impenitent. Ch. 11 : 20-24 91 
 
 3. The Revealer of the Father. Cl| 11 : 25-30. ..... 92 
 
THE OUTLINE 17 
 
 Page 
 
 4. The Lord of the Sabbath. Ch. 12 : 1-21 93 
 
 5. The Agent of the Holy Spirit. Ch. 12 : 22-37 96 
 
 6. The Prophet and the King. Ch. 12 : 38-45 98 
 
 7. The Son of God. Ch. 12 : 46-50. ,, , 100 
 
 VI 
 The Parables of the King. Ch. 13 102 
 
 1. The Sower. Ch. 13 : 1-23 102 
 
 2. The Tares; the Mustard Seed; the Leaven. Ch. 
 
 13 : 24-43 105 
 
 3. The Treasure; the Pearl; the Net. Ch. 13 : 44-50 107 
 
 4. The Responsibility of the Disciples; and the Rejec- 
 
 tion of Jesus. Ch. 13 : 51-58 109 
 
 VII 
 
 The Withdrawal of the King. Chs. 14 : 1 to 16 : 12.. . . Ill 
 
 1. John the Baptist Beheaded. Ch. 14 : 1-12 HI 
 
 2. The Five Thousand Fed. Ch. 14 : 13-21 113 
 
 3. Jesus Walks on the Water. Ch. 14 : 22-36 115 
 
 4. Ceremonial and Real Defilement. Ch. 15 : 1-20. . . 119 
 
 5. Faith Tried and Triumphant. Ch. 15 : 21-28 122 
 
 6. The Miracles in Decapolis. Ch. 15 : 29-39 125 
 
 7. The Leaven of the Pharisees and of the Sadducees. 
 
 Ch. 16 : 1-12 127 
 
 VIII 
 
 The Person and Work of the King. Chs. 16 : 13 to 17 : 27 130 
 
 1. Jesus Approves the Confession of Peter. Ch. 16 : 
 
 13-20 130 
 
 2. Jesus Predicts His Death and Resurrection. Ch. 
 
 16 : 21-28 132 
 
 3. Jesus Is Transfigured. Ch. 17 : 1-8 135 
 
 4. John the Baptist and Elija4i. Ch. 17 : 9-13 138 
 
 5. Jesus Heals the Epileptic Boy. Ch. 17 : 14-20 140 
 
 6. Jesus Again Predicts His Death. Ch. 17 : 22, 23. . 141 
 
 7. Jesus Provides tl^ Temple Tax. Ch. 17 : 24-27 ... 143 
 
18 THE OUTLINE 
 
 IX 
 
 Fage 
 The Servants of the King. Chs. 18 to 20 145 
 
 1. Jesus Warns Against Giving Offense. Ch. 18 : 1-14 145 
 
 2. Jesus Teaches How Offenders Are to Be Treated. 
 
 Ch. 18 : 15-35 148 
 
 3. Jesus Teaches Concerning Marriage. Ch. 19 : 1-12 151 
 
 4. Jesus Receives Little Children. Ch. 19 : 13-15. . . . 154 
 
 5. Jesus Teaches Concerning Sacrifice and Rewards. 
 
 Chs. 19 : 16 to 20 : 16 155 
 
 a. The Rich Young Man. Ch. 19 : 16-22 155 
 
 h. The Question of Peter. Ch. 19 : 23-30 157 
 
 c. The Parable of the Laborers in the Vineyard. 
 
 Ch. 20 :1-16 159 
 
 6. Jesus Teaches True Greatness. Ch. 20 : 17-28. . . . 161 
 
 7. Jesus Gives Sight to the Blind. Ch. 20 ; 29-34. ... 163 
 
 X 
 
 The Rejection of the King. Chs. 21 to 23 166 
 
 1. Three Acted Parables of Warning. Ch. 21 : 1-22 . . 166 
 
 a. The Royal Entry. Ch. 21 : 1-11 166 
 
 b. Cleansing the Temple. Ch. 21 : 12-17 167 
 
 c. The Barren Fig Tree. Ch. 21 : 18-22 169 
 
 2. The Claims of Divine Authority. Ch. 21 : 23-27. . 170 
 
 3. Three Parables of Judgment. Chs. 21 : 28 to 22 : 14 172 
 
 a. The Two Sons. Ch. 21 : 28-32 172 
 
 h. The Wicked Husbandmen. Ch. 21 : 33-46. . . 173 
 
 c. The Marriage Feast. Ch. 22 : 1-14 174 
 
 4. Three Ensnaring Questions. Ch. 22 : 15-40 176 
 
 a. Tribute to Casar? Ch. 22 : 15-22 176 
 
 b. Is There a Resurrection? Ch. 22 : 23-33 178 
 
 c. Which Is the Great Commandment? Ch. 22 : 
 
 34-40 180 
 
 5. The Question of Jesus. Ch. 22 : 41-46 180 
 
 6. The Warning Against the Pharisees. Ch. 23 : 1-12 181 
 
 7. The Woes Upon the Pharisees. Ch. 23 : 13-39. ... 184 
 
 # 
 
THE OUTLINE 19 
 
 XI 
 
 Page 
 
 The Prophecies of the King's Return. Chs. 24, 25 189 
 
 1. The Present Age. Ch. 24 : 1-14 189 
 
 2. The Great Tribulation. Ch. 24 : 15-28 191 
 
 3. The Coming of Christ. Ch. 24 : 29-31 193 
 
 4. The Exhortation to Watchfulness. Ch. 24 : 32-51. 194 
 
 5. The Parable of the Ten Virgins. Ch. 25 : 1-13 196 
 
 6. The Parable of the Talents. Ch. 25 : 14-30 198 
 
 7. The Judgment. Ch. 25 : 31-46 201 
 
 XII 
 
 The Trial, Death, and Resurrection of the King. Chs. 
 
 26 to 28 204 
 
 1. The Devotion of Mary and the Treachery of Judas. 
 
 Ch. 26 : 1-16 204 
 
 - ,2. The Last Supper. Ch. 26 : 17-35 206 
 
 i^ -3. Jesus in Gethsemane. Ch. 26 : 36-56 209 
 
 4. Jesus Before Caiaphas. Ch. 26 : 57-75 212 
 
 5. Jesus Before Pilate. Ch. 27 : 1-26 214 
 
 6. The Crucifixion and Burial. Ch. 27 : 27-66 217 
 
 7. The Resurrection. Ch. 28 221 
 
Matt. 1: 1-17 THE GENEALOGY 21 
 
 I. The Antecedents of the King. Matt. 1 : 1 to 4 : 11 
 1. THE GENEALOGY. Ch. 1 : 1-17 
 
 1 The book of the generation of Jesus Christ, the son of 
 David, the son of Abraham. 
 
 2 Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob 
 begat Judah and his brethren ; 3 and Judah begat Perez and 
 Zerah of Tamar ; and Perez begat Hezron ; and Hezron begat 
 Ram; 4 and Ram begat Amminadab ; and Amminadab begat 
 Nahshon; and Nahshon begat Sabnon; 5 and Salmon begat 
 Boaz of Rahab; and Boaz begat Obed of Ruth; and Obed 
 begat Jesse ; 6 and Jesse begat David the king. 
 
 And David begat Solomon of her that had been the wife of 
 Uriah; 7 and Solomon begat Rehoboam; and Rehoboam be- 
 gat Abijah; and Abijah begat Asa; 8 and Asa begat Jehosha- 
 phat; and Jehoshaphat begat Joram; and Joram begat Uz- 
 ziah; 9 and Uzziah begat Jotham; and Jotham begat Ahaz; 
 and Ahaz begat Hezekiah ; 10 and Hezekiah begat Manasseh ; 
 and Manasseh begat Amon; and Amon begat Josiah; 11 and 
 Josiah begat Jechoniah and his brethren, at the time of the 
 carrying away to Babylon. 
 
 12 Ajid after the carrying away to Babylon, Jechoniah be- 
 gat Shealtiel ; and Shealtiel begat Zerubbabel; ISandZerub- 
 babel begat Abiud; and Abiud begat Eliakim; and Eliakim 
 begat Azor; 14 and Azor begat Sadoc; and Sadoc begat 
 Achim; and Achim begat Eliud; 15 and Eliud begat Elea- 
 zar; and Eleazar begat Matthan; and Matthan begat Jacob; 
 16 and Jacob begat Joseph the husband of Mary, of whom 
 was bom Jesus, who is called Christ. 
 
 17 So all the generations from Abraham unto David are 
 fourteen generations; and from David unto the carrying 
 away to Babylon fourteen generations; and from the carry- 
 ing away to Babylon unto the Christ fourteen generations. 
 
 '^^^' The opening chapters of Matthew may be regarded as 
 an introduction to the Gospel. They concern the ancestry, 
 birth, and infancy of Jesus, and the preparation for his 
 public ministry. Each of these facts and events is so 
 related as to reveal the distinct purpose of the writer and 
 the distinguishing features of his narrative. Thus (1) 
 Matthew is the "Gospel of the King," and this "Book of 
 
22 THE ANTECEDENTS Matt. 1: 1-17 
 
 the Genealogy of Jesus Christ," this birth roll, which begins 
 the story, is emphatically the genealogy of a King. It is de- 
 signed to show that Jesus was the lawful heir to the throne 
 •^of David. It differs essentially from the genealogy recorded 
 by Luke. The two lists of names diverge after the mention 
 of David. Some have conjectured that Luke gives the 
 natural as distinct from the royal line. Others have 
 supposed that he gives the lineage of Mary. As to the 
 true explanation of this divergence no agreement has been 
 reached, but the important point is obvious. Luke, who 
 paints the portrait of the ideal Man, traces the genealogy 
 of Jesus to Adam, the father of the race; but Matthew, 
 who draws for us the picture of the King, records the royal 
 ancestry of Jesus. He traces the line from Abraham, but 
 first mentions David in whom the family attained the 
 royalty which was lost at the Captivity and regained in 
 Christ. The genealogy omits several names in the royal 
 line, but this does not destroy its value. It indicates, 
 however, that the word "begat" does not mean, literally, 
 "was the father of" but "was the legal ancestor," so that 
 Joseph is shown to be the heir of David and because of his 
 marriage to Mary, her Son becomes in all reality the "Son 
 of David" the King. 
 
 (2) Matthew, however, is the "Gospel of the Messiah." 
 The King he described is emphatically the King of the 
 Jews. In him the inspired prophecies are fulfilled. What 
 more fitting opening could be suggested than this genealogy 
 which jxiints backward over the whole history of the 
 Hebrew people? It is no barren and lifeless list of names; 
 it awakens the most sacred memories; it embodies the 
 most glorious hojies; it forms the best conceivable link 
 between the Old Testament and the New; it is not wanting 
 in spiritual significance. 
 
 This genealogy is divided into three sections representing 
 fourteen generations each. The division is character- 
 istically Jewish, as it combines the divine number "three" 
 with twice the sacred number "seven." These sections 
 cover the three great periods of Jewish history before the 
 time of Christ. The first is the period of the Patriarchs 
 and Judges. Beginning with Abraham there appears the 
 
Matt. 1: 1-17 THE GENEALOGY 23 
 
 succession of heroes who made the name of Israel famous; 
 mention is made of Ruth, whose romance forms the most 
 charming idyl of the East, and of Jesse, and of David his 
 royal son. The second period is that of the monarchy 
 which attained its splendor in the days of David and Solo- 
 mon. It is, however, a period of decline and failure. 
 Something of revival and glory is suggested by the names of 
 Jehoshaphat, Hezekiah, and Josiah; but the mention of 
 Rehoboam, Ahaz, and Manasseh intimate the degeneration 
 and apostasy which resulted in the tragedy of the Captivity. 
 
 With few exceptions the persons named as belonging to 
 the third period, covering the six hundred years between the 
 monarchy and Christ, are shrouded in dateless and un- 
 broken darkness. Thus the story outlined by the genealogy 
 of Jesus is one of mingled pathos and glory, of heroism and 
 disgrace; but its three chapters with their fascinating and 
 diverse characters remind us that through the troubled 
 centuries, through the changing scenes, by patriarchs, 
 kings, and priests, by men illustrious and obscure, God 
 was preserving a line and accomplishing a purpose, until 
 at last appeared One who, as the "son of David," was 
 destined to be the source and center of universal rule, and 
 as the "son of Abraham," the source and center of uni- 
 versal blessing. 
 
 (3) Matthew is also the "Gospel of Rejection." It is in 
 harmony with this picture that the genealogy of Jesus 
 contains names which^the Jews might gladly have repudi- 
 ated for their suggestions of disgrace and other names which 
 recall apostasy from God, the breaking of his covenants, 
 and the refusal of his offers of mercy. Most of all is it 
 noticeable that Matthew includes four names which oc- 
 casion surprise. They are the names of women and there- 
 fore unusual in such a Jewish genealogy, and they are the 
 names of women, three of whom were guilty of gross sin 
 and two were members of hated and heathen races. It 
 may be that they were intended to suggest that the King 
 whom the Jews rejected was a Saviour who identified 
 himself with sinful humanity, who offered pardon and high 
 privilege to all penitent offenders, and who promised to 
 Jew and Gentile alike the blessings of his transforming 
 
24 THE ANTECEDENTS Matt. 1: 18-25 
 
 power; it even may be an intimation that, as the royal 
 line had been preserved in extraordinary and irregular 
 ways, so the last step would be the most marvelous of all, 
 even the miraculous birth of Jesus, the Son of the Virgin 
 Mary, the reputed Son of Joseph. 
 
 (4) It may be suggested further that, as this Gospel so 
 emphasizes the final triumph of the King, it is not un- 
 natural that the royal line from which he came had for a 
 time lost its glory and had been hidden in obscurity. Thus 
 the Monarch who was despised and rejected and was 
 nailed to a cross by his enemies, will ultimately appear as 
 the true Son of David, and will restore the vanished glory 
 as the rightful Heir of Solomon, as the Prince of Peace, as 
 the universal King. 
 
 2. THE BIRTH OF JESUS. Ch. 1 : 18-25 
 
 18 Now the birth of Jesus Christ was on this wise: When 
 his mother Mary had been betrothed to Joseph, before they 
 came together she was found with child of the Holy Spirit. 
 19 And Joseph her husband, being a righteous man, and not 
 willing to make her a public example, was minded to put her 
 away privily. 20 But when he thought on these things, be- 
 hold, an angel of the Lord appeared unto him in a dream, 
 saying, Joseph, thou son of David, fear not to take unto thee 
 Mary thy wife: for that which is conceived in her is of the 
 Holy Spirit. 21 And she shall bring forth a son; and thou 
 shalt call his name jESUS; for it is he that shall save his people 
 from their sins. 22 Now all this is come to pass, that it might 
 be fulfilled which was spoken by the Lord through the 
 prophet, saymg, 
 23 Behold, the virgin shall be with child, and shall bring 
 
 forth a son, 
 
 And they shall call his name Lnmanuel ; 
 which is, being interpreted, God with us. 24 And Joseph 
 arose from his sleep, and did as the angel of the Lord com- 
 manded him, and took unto him his wife ; 25 and knew her 
 not till she had brought forth a son: and he called his name 
 Jesus. 
 
 The genealogy of Jesus declared him to be the Son of 
 David. The story of his birth reveals him as the Son of 
 God. It includes an explanation of the name which was 
 
Matt. 1: 18-25 THE BIRTH OF JESUS 25 
 
 given and of the prophecy which was fulfilled. The story- 
 is brief, but it bears the features characteristic of Matthew, 
 the "Gospel of the King," of the predicted and rejected 
 Messiah ; for it shows that the mother of Jesus is about to 
 be repudiated and that Joseph who was to be his legal 
 father is addressed as the "son of David," that Jesus is to 
 save "his people" and that an Old Testament prediction is 
 divinely fulfilled in his birth. 
 
 This account of the supernatural birth of our Lord is 
 given with inspired delicacy and reserve, yet with such 
 definiteness and clearness as to leave no doubt as to the 
 fact recorded. The statement of the perplexity of Joseph, 
 the reference to Jewish law and custom, the divine guidance 
 granted in the dream, the simple declaration of the miracu- 
 lous event are all so natural and circumstantial as to indicate 
 that the writer was composing not a poetic idyl but sober 
 history. 
 
 It is not necessary to believe that the deity or sinlessness 
 of Christ were conditioned upon the miracle of his birth; 
 it is conceivable that the}^ might have been secured by 
 some other method of Incarnation ; but surely, in the light 
 of this miracle, they are more easily understood, and it is 
 further true that doubt as to this miracle is usually accom- 
 panied by a denial of the divine person of our Lord or 
 of the authority of Scripture. 
 
 Nor should this miracle be regarded as difficult to believe. 
 Christ is himself the embodiment of miracle. In him the 
 human and divine are inseparably united. If he has existed 
 eternally as God, if his earthly ministry was attended by 
 superhuman works, if he left the world by a supernatural 
 resurrection and ascension, it is not incredible that his 
 coming to earth was attended by miracle and mystery. 
 The real importance of the event lies, however, not in the 
 method, but in the result of the supernatural birth. This 
 is emphasized by the announcement of the name of Jesus 
 and by the interpretation of an inspired prophecy. "Jesus" 
 is the Greek form of the Hebrew word "Joshua" ("Jehovah 
 is salvation") and in the dream it is announced by the 
 angel in the form of this memorable promise "Thou shalt 
 call his name Jesus; for it is he that shall save his people 
 
26 THE ANTECEDENTS Matt. 2: 1-6 
 
 from their sins." Other men had borne that same name; 
 notably, the great deHverer Joshua, who had gained the 
 victory over the peoples of Canaan, and also the high 
 priest who had aided in the restoration of Jerusalem; but 
 now One was to appear who was to realize in its fullness 
 all that the name" implied; he was to save his people from 
 all the guilt and power of sin. 
 
 This birth and this inspiring name were interpreted by 
 Matthew as the fulfillment of an ancient prophecy. In the 
 days of Ahaz, Isaiah had predicted that God was to grant 
 deliverance to Judah from the kings of Israel and Syria, 
 and that as a symbol of this divine intervention a virgin 
 should bring forth a son who should be called "Immanuel," 
 which means "God with us." The ancient prophet mayjnot 
 have had in mind either a miracle or an event of the distant 
 future, but the writer of the Gospel saw that the true mean- 
 ing of his prediction was realized in the birth of Jesus, for 
 he was no mere pledge of divine deliverance but himself a 
 divine Saviour, not only was his name a token of the 
 presence of God, but he himself was manifest deity. The 
 real significance of the birth of Jesus, as here related, lies 
 therefore in the fact that the Son of Mary is also the in- 
 carnate God who is able to save those who put their trust 
 in him, for he is all that his blessed name implies, our divine 
 Saviour, "Jesus." 
 
 3. THE VISIT OF THE WISE MEN. Ch. 2 : 1-12 
 
 1 Now when Jesus was bom in Bethlehem of Judaea in the 
 days of Herod the king, behold, Wise-men from the east 
 came to Jerusalem, saying, 2 Where is he that is born King 
 of the Jews? for we saw his star in the east, and are come to 
 worship him. 3 And when Herod the king heard it, he was 
 troubled, and all Jerusalem with him. 4 And gathering to- 
 gether all the chief priests and scribes of the people, he in- 
 quired of them where the Christ should be bom. 5 And they 
 said unto him, In Bethlehem of Judaea: for thus it is written 
 through the prophet, 
 6 And thou Bethlehem, land of Judah, 
 
 Art in no wise least among the princes of Judah: 
 For out of thee shall come forth a govemor, 
 Who shall be shepherd of my people Israel. 
 
Matt. 2: 7-12 THE WISE MEN 27 
 
 7 Then Herod privily called the Wise-men, and learned of 
 them exactly what time the star appeared. 8 And he sent 
 them to Bethlehem, and said. Go and search out exactly con- 
 cerning the young child ; and when ye have found him, bring 
 me word, that I also may come and worship him. 9 And 
 they, having heard the king, went their way; and lo, the star, 
 which they saw in the east, went before them, till it came and 
 stood over where the young child was. 10 And when they 
 saw the star, they rejoiced with exceeding great joy. 11 And 
 they came into the house and saw the young child with Mary 
 his mother; and they fell down and worshipped him; and 
 opening their treasures they ofifered unto him gifts, gold and 
 frankincense and myrrh. 12 And being warned of God in a 
 dream that they should not return to Herod, they departed 
 into their own country another way. 
 
 Fancy has been allowed to play so freely with the story 
 of the "Wise-men from the east," that in most minds it is 
 difficult to dissociate the elements of fable from those of 
 fact It is commonly imagined that these W^ise Men 
 were kings, that they were three in number, that they were 
 named Caspar, Melchior, and Balthasar, that one came 
 from Greece, one from India, and the third from Egypt. 
 All these statements belong to the realm of fiction, as do 
 the descriptions of their journey and of their retinue, and 
 the stories of their later life, and of their baptism by 
 Thomas. It is even said that their bones were discovered 
 in the fourth century by Saint Helena, were brought to 
 Constantinople and deposited in the Church of Saint 
 Sophia, subsequently transferred to Milan, and finally 
 brought by Frederick Barbarossa to Cologne, where the 
 three skulls are guarded to-day in a golden shrine in the 
 great cathedral. 
 
 In reality nothing is known of these Wise Men in addition 
 to the few brief statements here recorded by Matthew. 
 Out of the mystery of their past they step upon the stage 
 for only one short scene and then they disappear forever. 
 However, the part they play is not unimportant and the 
 lessons they bring are full of meaning. 
 
 Their designation as "Wise-men" is a translation of the 
 Greek word "Magi," a name by which they are familiarly 
 known, and from which have come such terms as "magic" 
 
28 THE ANTECEDENTS Matt. 2: 1-12 
 
 and "magician." They were probably members of an 
 Oriental princely caste, who were familiar with astronomy 
 or astrology, and who had been taught by Jews of the 
 Dispersion to expect the coming of a Saviour, a universal 
 King. Some sign in the heaven convinced them that such 
 a Prince had appeared and they journeyed to Jerusalem, 
 the capital city of the Jews, to render to the King who had 
 been born the homage which was his due. The important 
 point is that these men were heathen and that they re- 
 represent the first fruits of the Gentile nations. They 
 symbolize the truth that in the great world to-day there 
 are countless hungry hearts yearning for a divine Saviour 
 and ready to follow even faint and imperfect signs which 
 may lead to his feet. 
 
 The background of the story is peculiarly dark. "When 
 Herod the king heard it, he was troubled, and all Jerusalem 
 with him." The cruel and suspicious tyrant feared that his 
 power might be endangered by one who was reputed to be 
 born "King of the Jews"; and the people themselves, who 
 should have rejoiced in the announcement that their 
 Deliverer had come, were distressed rather than gladdened 
 by the arrival and the strange story of the Wise Men. 
 Herod seems to have been the only one who was stirred to 
 action or sufficiently concerned to aid the travelers in their 
 quest. He summoned the Jewish leaders to learn from them 
 where their promised Messiah was to be born. They knew 
 exactly; they were familiar with the prophecy which 
 pointed to Bethlehem, but they showed not the slightest 
 interest in the possibility that their Messiah had appeared. 
 It was Herod who closely questioned the Wise Men and 
 sent them to report concerning "the young child," pro- 
 mising, hoary hypocrite that he was, to "come and wor- 
 ship him." 
 
 Thus it is now; many who are most familiar with the 
 facts concerning Christ are least interested to accept him as 
 their Lord, while some, like Herod, are hostile to him, fear- 
 ing that to admit his claims may result in .some personal loss. 
 
 Here, too, is a lesson in divine guidance. God gave the 
 Wise Men a sign in the east; he led them to Jerusalem; 
 he spoke to them from the Scripture; he directed them to 
 
Matt. 2: 1-12 THE WISE MEN 29 
 
 Bethlehem, and finally showed them how to return to their 
 homes in safety. Where hearts are eager to find the King, 
 there are always provided signs which lead at last into 
 his presence chamber. The. method of guidance may be 
 mysterious, the fact is certain. In the case of the Wise 
 Men it is impossible to afBrm what is meant by "the star, 
 which they saw in the east." Was it a planet or a con- 
 junction of planets, or one of those variable stars which 
 sometimes flash forth with unwonted brilliance? An actual 
 star might have guided them westward and southward, but 
 how could a star move before them on that last brief 
 journey and stand over a definite house in the little town 
 of Bethlehem? It seems probable that the guidance was 
 supernatural. Something like a star in appearance, but 
 near the earth, may have been granted to lead those trav- 
 elers to their sacred goal. It has been conjectured that it 
 was the "cloud of glory" which had led the people through 
 the wilderness, the chariot of Jehovah, the pavilion of the 
 King. Here speculation is futile, the reality is plain; 
 where men really are eager to learn the truth concerning 
 Christ, providences are granted which give them occasion 
 to rejoice "with exceeding great joy." 
 
 The third familiar lesson concerns the service of Christ. 
 It is embodied in the picture of the Wise Men as "They fell 
 down and worshipped him; and opening their treasures 
 they offered unto him gifts, gold and frankincense and 
 myrrh." When one sees the King in his beauty, when one 
 recognizes in Christ the divine Saviour, there is always 
 awakened the desire to render to him priceless offerings. 
 It is not necessary to regard the gifts of the Magi as sym- 
 bols; but they were surely princely and precious. They 
 rightly indicate that the acceptance of Christ involves 
 the devotion to him of praise, and of love, and of treasure, 
 and of toil, and of life. 
 
 When this story is compared with the early chapters of 
 Luke it appears that the visit of the Wise Men must have 
 occurred at least forty days after the birth of Jesus. 
 There is no difficulty in harmonizing the accounts; but 
 the contrasts emphasize the features which ever characterize 
 the Gospel of Matthew. Here no humble shepherds are 
 
30 THE ANTECEDENTS Matt. 2: 13-22 
 
 sent to find a "babe lying in a manger," but distinguished 
 sages from foreign lands offer their princely gifts, while 
 Herod the Great trembles on his throne. This is the 
 "Gospel of the King." It is also the "Gospel of the 
 Messiah"; and here Jesus is declared to be the King of 
 the Jews who w^as definitely predicted as the shepherd of 
 Israel to be born "in Bethlehem of Judsea." This is the 
 Gospel of "rejection," and here the rulers of Israel appear 
 from the first as indifferent to his coming, and "all Jeru- 
 salem" is "troubled" by his birth. It is also the Gospel 
 of the coming and the triumph of Christ ; and here appear 
 the representatives of the Gentile nations offering homage 
 to him before whom all knees will bow, whom some day 
 all will aqknowledge as universal King. 
 
 4. THE FLIGHT INTO EGYPT. Ch. 2 : 13-23 
 
 13 Now when they were departed, behold, an angel of the 
 Lord appeareth to Joseph in a dream, saying. Arise and take 
 the young child and his mother, and flee into Egypt, and be 
 thou there until I tell thee: for Herod will seek the yoimg 
 child to destroy him. 14 And he arose and took the young 
 child and his mother by night, and departed into Egypt; 15 
 and was there until the death of Herod: that it might be ful- 
 filled which was spoken by the Lord through the prophet, 
 saying, Out of Egypt did I call my son. 
 
 16 Then Herod, when he saw that he was mocked of the 
 Wise-men, was exceeding wroth, and sent forth, and slew 
 all the male children that were in Bethlehem, and in all the 
 borders thereof, from two years old and under, according to 
 the time which he had exactly learned of the Wise-men. 17 
 Then was fulfilled that which was spoken through Jeremiah 
 the prophet, saying, 
 18 A voice was heard in Ramah, 
 Weeping and great mourning, 
 Rachel weeping for her children; 
 And she would not be comforted, because they are not. 
 
 19 But when Herod was dead, behold, an angel of the Lord 
 appeareth in a dream to Joseph in Egypt, saying, 20 Arise 
 and take the young child and his mother, and go into the land 
 of Israel: for they are dead that sought the young child's life. 
 21 And he arose and took the young child and his mother, 
 and came into the land of Israel. 22 But when he heard that 
 
Matt. 2:23 THE FLIGHT INTO EGYPT 31 
 
 Archelaus was reigning over Judaea in the room of his father 
 Herod, he was afraid to go thither; and being warned of 
 God in a dream, he withdrew into the parts of Galilee, 23 
 and came and dwelt in a city called Nazareth; that it might 
 be fulfilled which was spoken through the prophets, that he 
 should be called a Nazarene. 
 
 In addition to the story of the Wise Men, Matthew 
 records only two other incidents in the infancy of Jesus, the 
 flight into Egypt occasioned by the cruel jealousy of Herod, 
 and the return to Palestine made possible by the death of 
 the murderous king. The hatred of Herod was stirred 
 to a rage by the failure of the Wise Men to report to him of 
 the Child whom they regarded as King of the Jews, "whom 
 Herod desired to kill. When, therefore, he learned that 
 they had disappeared without returning to Jerusalem, he 
 sent forth his heartless command to slaughter "all the 
 male children that were in Bethlehem, and in all the borders 
 thereof, from two years old and under" ; he wished to make 
 sure that the rival . King, a mere helpless babe, had been 
 destroyed. Such a deed was wholly in accord with the 
 character of Herod w^ho had recently murdered his own 
 sons, Alexander and Aristobulus, for fear that they might 
 usurp his throne. Thus jealousy often appears as the 
 most cruel of passions. 
 
 However, before the heartless edict of the king had been 
 issued, Joseph, with Mary and Jesus, had fled to Egypt. 
 How old the child then was, or how many years were spent 
 in exile, is quite unknown. Two facts, however, are em- 
 phasized by the writer: the story, like that of the Magi, is 
 one of divine guidance, and, secondly, all its incidents are 
 declared to be in fulfillment of inspired prophecy. On 
 the departure of the Wise Men, Joseph was warned by a 
 dream to "Take the young child and his mother, and flee in- 
 to Egypt." On the death of Herod he was directed by a 
 dream to "arise and take the young child and his mother 
 and go into the land of Israel." While he might have re- 
 turned to Judea, "Being warned of God in a dream, he 
 withdrew into the parts of Galilee." Thus by means of 
 his own choosing God is ever guiding those who are devoted 
 to the interests of his Son. 
 
32 THE ANTECEDENTS Matt. 2: 13-23 
 
 The divine element of the history is further revealed by 
 the connection of the events with Old Testament prophecy. 
 In this one brief paragraph three distinct quotations are 
 made. Matthew is the Gospel of the Messiah, the Gospel 
 of "rejection," the Gospel of fulfillment, and here all these 
 features can be distinctly traced, while the last is made 
 peculiarly prominent. The flight into Egypt is declared to 
 fulfill the words of Hosea, "Out of Egypt did I call my son." 
 Matthew does not quote the exact words, nor does he 
 mean that the prophet intended them as a prediction, but 
 that the history of Israel in being brought out of Egypt was 
 a type and anticipation of this experience of the Messiah, 
 the true Son of God. The second quotation is from 
 Jeremiah, a highly figurative passage in which Rachel, 
 the mother of Joseph and Benjamin, is pictured rising from 
 her grave and lamenting the destruction of her descendants 
 as she sees the files of captives who, by order of the king 
 of Babylon, are being driven northward from the desolated 
 city. Her anguish is said to find its counterpart, the 
 picture of her agony is said to be fulfilled, in the grief of 
 the bereaved mothers of Bethlehem. 
 
 The third prophecy is less definite; it probably refers to 
 no specific prediction but to an intimation of several 
 writers that the Messiah was to be "despised and rejected 
 of men." This was actually the experience of Jesus; and 
 one reason for his being despised was the fact of his long 
 residence in the obscure and humble town of Nazareth. 
 Yet his dwelling there was due to divine guidance. On 
 his return from Egypt, Joseph would have lived in Judea; 
 but there Archelaus was ruling in the place of his father 
 and had begun his reign as a true son of Herod by the 
 murder of three thousand citizens. Thus it came to pass 
 that Joseph "Being warned of God in a dream, . . . 
 withdrew into . . . Galilee, and . . . dwelt in . . . 
 Nazareth" ; and as a result Jesus was "called a Nazarene." 
 This was a term of reproach and scorn, and the prophets 
 had foretold that the Messiah would thus bear the contempt 
 of men; but from despised Nazareth came forth One who 
 finally will fulfill the prophecies of glory as he once did the 
 predictions of shame, Jesus the Christ, the universal King. 
 
Matt. 3: 1-12 THE KING'S HERALD 33 
 
 5. THE HERALD OF THE KING. Ch. 3 : 1-12 
 
 1 And in those days cometh John the Baptist, preaching in 
 the wilderness of Judaea, saying, 2 Repent ye; for the king- 
 dom of heaven is at hand. 3 For this is he that was spoken 
 of through Isaiah the prophet, saying. 
 
 The voice of one crying in the wilderness, 
 
 Make ye ready the way of the Lord, 
 
 Make his paths straight. 
 4 Now John himself had his raiment of camel's hair, and a 
 leathern girdle about his loins ; and his food was locusts and 
 wild honey. 5 Then went out unto him Jerusalem, and all 
 Judsea, and all the region round about the Jordan ; 6 and they 
 were baptized of him in the river Jordan, confessing their 
 sins. 7 But when he saw many of the Pharisees and Sad- 
 ducees coming to his baptism, he said unto them, Ye off- 
 spring of vipers, who warned you to flee from the wrath to 
 come? 8 Bring forth therefore fruit worthy of repentance: 
 9 and think not to say within yourselves, We have Abraham 
 to our father: for I say unto you, that God is able of these 
 stones to raise up children unto Abraham. 10 And even now 
 the axe lieth at the root of the trees: every tree therefore 
 that bringeth not forth good fruit is hewn down, and cast into 
 the fire. 11 I indeed baptize you in water unto repentance: 
 but he that cometh after me is mightier than I, whose shoes 
 I am not worthy to bear: he shall baptize you in the Holy 
 Spirit and in fire: 12 whose fan is in his hand, and he will 
 thoroughly cleanse his threshing-floor; and he will gather 
 his wheat into the gamer, but the chaff he will bum up with 
 unquenchable fire. 
 
 John the Baptist was the forerunner of Jesus; he 
 prepared the way for the public ministrj^ of our Lord; 
 he was, in reality, the herald of the ' ' King. ' ' This is evident 
 from the word used to describe his work; he came "preach- 
 ing;" literally "heralding," and even the term "came" or 
 "cometh" implies the "arrival of an ofhcial." This is 
 evident also from the message he delivered, "Repent ye; 
 for the kingdom of heaven is at hand" ; the other evangel- 
 ists record the call to "repent"; but only Matthew adds 
 the proclamation of the Kingdom. This is further evident 
 from the prophecy quoted as fulfilled in his mission, "The 
 voice of one crying in the wilderness, make ye ready the 
 way of the Lord"; thus to John is assigned the role of a 
 
34 THE ANTECEDENTS Matt. 3: 1-12 
 
 royal herald ordering the repair of the roads in view of the 
 progress and near approach of the King; for, as in the 
 Orient where roads were few and poor, it was necessary 
 to send an officer before a monarch to command the repair 
 of the highways; so John by his call to repentance was 
 preparing the people for the public ministry of Christ. 
 
 The time when John appeared is stated most definitely, 
 ''In those days," when Jesus was residing in Nazareth; but 
 nearly thirty ^Aears had passed, and when at last Jesus was 
 ready to leave his obscure home and to undertake his 
 royal task, John was sent to arouse the expectation of the 
 people and to make them eager for the coming of the King. 
 
 His mode of life was In keeping with the stern character 
 of his ofhce; he was clad in a rough garment of camel's 
 hair cloth; "His food was locusts and wild honey." He 
 was not teaching men to be ascetics; but as he was calling 
 them from self-indulgence and from sin, he set an example 
 of self-denial and of self-forgetful devotion to his task. 
 
 His vSuccess was immediate and surprising; the nation 
 was aroused, and multitudes were baptized, not as a mere 
 Jewish rite symbolizing a purification which might be 
 repeated dally, but as a sign of a definite break with a 
 sinful past, of a crisis never to be experienced again. 
 
 Among the crowds John saw "many of the Pharisees and 
 Sadducces coming to his baptism." They had not re- 
 pented; they did not believe In John; they had no desire 
 to do the will of God; they were ready to reject and to 
 destroy the Christ whose coming John proclaimed. He 
 addressed them in bitter rebuke and In tones of Ironical 
 surprise, "Ye ofTspring of vipers, can it be that ye are 
 actually aroused and seek to escape the coming judgment 
 as serpents fiee before advancing flames?" Repentance 
 must be sincere; it Involves a change of heart and a 
 corresponding life; "Bring forth therefore fruit worthy of 
 repentance." Inherited privileges, and membership in a 
 religious sect will not suffice; "Think not to say within 
 yourselves. We have Abraham to our father"; God can 
 prepare a people for himself out of most unpromising 
 material, he "Is able of these stones to raise up children 
 unto Abraham." 
 
Matt. 3: 13-17 THE KING'S HERALD 35 
 
 Such in part was the rebuke addressed by John to the 
 insincere and impenitent; Matthew continues to record 
 the message intended for the multitudes as well. It con- 
 sists of warnings and of promises. Repentance is absolutely 
 necessary, for judgment is near. "The axe lieth at the 
 root of the trees"; it is not to prune but to destroy; 
 "every tree therefore that bringeth not forth good fruit is 
 hewn down, and cast into the fire." The King is about to 
 appear; he will baptize the penitent "in the Holy Spirit," 
 not merely with the physical symbol of water but into 
 spiritual fellowship with a divine Person, not merely to 
 symbolize a turning from sin but to secure an actual 
 deliverance from the guilt and power of sin. 
 
 Yet he is also to baptize "in fire." The coming judgment 
 is described by the picture of a threshing floor; the 
 penitent are like the wheat which will be garnered into 
 the Kingdom, but the impenitent are like the chaff which 
 will be burnt up "with unquenchable fire." 
 
 Such is the proclamation of the herald: The King is 
 coming to establish his Kingdom; but judgment will pre- 
 cede; turn from sin, accept the King and share the glory 
 of his reign. 
 
 How perfectly this story of the ministry of John cor- 
 responds with the uniform features of the First Gospel. 
 Here appears the herald of the Messiah, his denunciation 
 of the rulers intimates their future rejection of his Lord, his 
 prediction of judgment points to the ultimate triumph 
 and perfected Kingdom of Christ. 
 
 6. THE ANOINTING OF THE KING. Ch. 3 : 13-17 
 
 13 Then cometh Jesus from Galilee to the Jordan unto 
 John, to be baptized of him. 14 But John would have hin- 
 dered him, saying, I have need to be baptized of thee, and 
 comest thou to me? 15 But Jesus answering said unto him, 
 Suffer it now: for thus it becometh us to fulfil all righteous- 
 ness. Then he suffereth him. 16 And Jesus, when he was 
 baptized, went up straightway from the water: and lo, the 
 heavens were opened unto him, and he saw the Spirit of 
 God descending as a dove, and coming upon him; 17 and 
 lo, a voice out of the heavens, saying, This is my beloved 
 Son, in whom I am well pleased. 
 
36 THE ANTECEDENTS Matt. 3: 13-17 
 
 There is something strikingly majestic in the appearance 
 of Jesus as for the first time, in this Gospel of Matthew, he 
 steps upon the scene; yet something equally humble. 
 He unexpectedly presents himself before the great herald 
 who has been proclaiming his coming and offers to submit 
 to the baptism John is administering. His kingly supe- 
 riority is shown by the surprise and hesitation of John and 
 by his own word of command, "Suffer it now: for thus it 
 becometh us to fulfil all righteousness." These are the 
 first words from the lips of Jesus which Matthew records. 
 They denote at once royal dignity and divine humility. 
 The "suffer it now" is significant. John had hesitated to 
 baptize Jesus, not that he then knew him to be the Messiah, 
 but because he saw in him One of infinite moral superiority 
 to himself. Jesus does not disclaim this superiority, he 
 admits it; but he bids John, just for the time, to yield to 
 him the inferior position, which he voluntarily assumes. 
 
 Yet, why should Jesus be baptized? He has answered, 
 "to fulfil all righteousness," that is, that the righteous will 
 of God, which Jesus alone understands, may be done in all 
 its fullness. By his submission to baptism he set his seal 
 of approval upon the work of John as being "not of men 
 but of God," and attested the word of John that repentance 
 and confession of sin are absolutely necessary for those 
 who are to enter the Kingdom of heaven. 
 
 Further, he thus identified himself with his people, not 
 as himself sinful, but as sympathizing with sinners in 
 their hatred of sin, in their sorrow for its burden, and in 
 their hope and expectation of relief. Only those who 
 sympathize, can save. 
 
 Then, again, as baptism was for each penitent the begin- 
 ning of a new life acceptable to God, so the baptism of 
 Jesus was his entrance upon his public ministry; he had 
 no life of sin to leave behind in the waters of Jordan, but 
 there he did bring to an end the home life of Nazareth, the 
 quiet peaceful years of preparation, and did accept as ''the 
 righteous will of God," the storm and strain and sacrifice 
 of the work which he had come to do. 
 
 The essential features of the incident, however, were 
 those which immediately followed, the vision of the de- 
 
Matt. 4: 1-6 THE ANOINTING 37 
 
 scending Spirit, and the voice from heaven. The former 
 was a symboHc indication of the divine power by which 
 his ministry was to be accomphshed, the latter was an 
 assurance that he was the Messiah, the very Christ of God. 
 Both were vitally related to his baptism. He had then 
 yielded himself to his task, he is now prepared for his 
 service; he had then dedicated himself to his work, he is 
 now consecrated to his career. We are not to suppose that 
 he before had lacked the presence of the Spirit, nor that he 
 now assumed any new relationship to the Father; but at 
 this hour of his baptism there came the new assurance of 
 divine power and sonship. The vision was of "the Spirit 
 of God descending as a dove," the symbol of gentleness and 
 meekness, for the King was to be humble and lowly in 
 spirit and minstry; the voice of the Father was heard to 
 say, "This is my beloved Son, in whom I am well pleased," 
 declaring Jesus to be the Messiah, the very Christ of God. 
 
 This was the true anointing of the King, As of old the 
 chosen rulers of Israel were anointed with oil to suggest 
 that the divine Spirit, thus symbolized, would grant them 
 needed grace for the fulfillment of their tasks, so our Lord 
 went forth from the scene of his baptism, anointed with the 
 Holy Spirit, and fully equipped for his kingly ministry. 
 
 Thus for the followers of Christ, it is true that, while 
 they all are granted the abiding presence of the Spirit, 
 nevertheless, when they yield themselves anew to the 
 service of their Lord, they are filled anew with his Spirit, 
 empowered for their tasks and strengthened by a deeper 
 assurance that they are indeed the sons of God. 
 
 7. THE TEMPTATION OF THE KING. Ch. 4:1-11 
 
 1 Then was Jesus led up of the Spirit into the wilderness 
 to be tempted of the devil. 2 And when he had fasted forty 
 days and forty nights, he afterward hungered. 3 And the 
 tempter came and said unto him, K thou art the Son of God, 
 command that these stones become bread. 4 But he an- 
 swered and said. It is written, Man shall not live by bread 
 alone, but by every word that proceedeth out of the mouth of 
 God. 5 Then the devil taketh him into the holy city; and 
 he set him on the pinnacle of the temple, 6 and saith unto 
 
38 THE ANTECEDENTS Matt. 4: 7-11 
 
 him, If thou art the Son of God, cast thyself down: for it is 
 written, 
 
 He shall give his angels charge concerning thee: 
 and. 
 
 On their hands they shall bear thee up, 
 Lest haply thou dash thy foot against a stone. 
 7 Jesus said unto him. Again it is written. Thou shalt not 
 make trial of the Lord thy God. 8 Again, the devil taketh 
 him unto an exceeding high mountain, and showeth him aU 
 the kingdoms of the world, and the glory of them; 9 and he 
 said unto him. All these things will I give thee, if thou wilt 
 fall down and worship me. 10 Then saith Jesus unto him. 
 Get thee hence, Satan: for it is written. Thou shalt worship 
 the Lord thy God, and him only shalt thou serve. 1 1 Then the 
 devil leaveth him; and behold, angels came and ministered 
 unto him. 
 
 Th e most im portant, the most me morable, the m ost 
 rn5itenous__battIe in histon', was t%E CQn.t\}rt hptwen 
 Jesus and the Devil. ' It is not to be supposed that this was 
 tKFTirst or fast "assault of the false against the rightful 
 Ruler of this wor ld; but the experience which closed the 
 
 ' I'orty clays spent by'Jesus in the wilderness was a type and 
 s im ] marv of all the attacks of Satan and a pledge and pro- 
 pliecy of hisTmal defeat. 
 
 i he time is significant. "Then," when at his baptism 
 Jesus had been assured otTiis divine sonship and had be- 
 come conscious of his supernatural powers, "Then was 
 Jesus . . . tempted," nnd to tbjs nfi>v consciousness .-^nd 
 experience each at tack_i^f ^le enemy was related. The 
 seasons of highest spiritual exaltation are often followed by 
 those of greatest moral peril; after the opening skies the 
 descending Spirit and the heavenly voice, come the whisper 
 of the demon and the serpent's hiss. So, too, every en- 
 larged power, every advancement in life, every increased 
 privilege, is accompanied by some new danger_ tQ.,thp sniii. . 
 "Jesus was led . " 7 into the wilderness to betempted," 
 and Jh e p in ri^_ /m -l i k o w i r ,(V^i i p; gestjve^ f or in the ho ur...QL. 
 bitter struggle and tpstinfr the human Heart "^TonscuHis 
 
 ^ ot peculiar lonelinps s nnrl isolation; happy is he who is 
 "then conscious ot the presence of a divine Deliverer and of 
 angel ministers. 
 
Matt. 4: 1-11 THE TEMPTATION 39 
 
 Jesus was "led up of the Spirit . . . to be tempted," 
 for it was in accord with a divine purpose and its issue was 
 an unbounded benefit; Jesus was thus prepared to meet 
 triumphantly ever}^ temptatten of ETs earthly ministry, 
 
 -and his foHowers are assured of his sympathy in their 
 hours of deepest darkness and of his strength in places of 
 m^jt desperate need. 
 
 ^ VJ/The first temptation w as in the sphere of bodily 
 afTpetite. Alter forty days of fasting there had come the 
 reaction of ravenous hunger. "The tempter came and said 
 unto him. If thou art the Son of God, command that these 
 stones become bread." Why not? The desire for food was 
 innocent, the need was imperative, and he had the power 
 to secure instant relief ; . hut h;^H Jesns resorted to miracle 
 to gra tify his human desire and to relieve his pprsorTaT ^ 
 needs7"Ke '"woin(J have separated himself from the jex- 
 ppripnTg^W^rnprij be wniilH have surrendered the very 
 
 'purpose'oriiis mission; for him there would have been 
 no suffering and in the end no cross, for us there now 
 would be none to sympathize and none to save. A divine 
 impulse had driven him into the wilderness as a divine 
 purpose had brought him into the world, he must endure as 
 a man, whatever the divine purpose may involve; there 
 will be times and places for miracles, but never to gratify 
 any selfish desire. Divine sonship secured superhuman 
 powers, but it obligated perfect submission to the will of 
 God. It i"i the niftom of tVip T empter to entice men to 
 
 •gratify innocent desires in wrong ways; and many careers 
 
 "are rumed by devoting to selfish inHulgence the powers 
 which have been designed for higher service. 
 
 The real character of this temptation is revealed by the 
 quotation which Jesus makes from the Old Testament. 
 By one flash the battery of the enemy is unmasked and is 
 silenced, "Man shall not live by bread alone, but by every 
 word that proceedeth out of the mouth of God." Jesus 
 recognized his need, but he was resolved to depend upon 
 God for its supply. The Devil had been tempting him to 
 doubt the goodness t)i Llig^yywbj^^yf^.^^ ^'^JesuS^ctared"' 
 
 *~riTat as his l^atherTTad sustained Israel in the wilderness, 
 so now he would sustain his Son; then it had been by 
 
40 THE ANTECEDENTS Matt. 4: 1-11 
 
 bread from heaven, how it now might be he did not know: 
 he left that in the hands of God ; he knew that he was in 
 way of his Father's will and he knew that his Father 
 would supply his need. To say that the phrase "Man 
 shall not live by bread alone" implies that man has higher 
 powers and capacities which physical food cannot satisfy, 
 is quite aside from the point. It was exactly physical 
 food w hich ypsiis hnd in mind: rflls was his needT~3nd-he- 
 resisted the temptation to an improper gratification of 
 bodily appetite by his belief that God would supply 
 every real need, and that however strong the demand of 
 appetite might be, the way and the will of God were certain 
 to secure satisfaction and the truest enjoyment of life. 
 
 (2) The second temptation was in the sphere__jQUii- 
 tellectual rnrtcryfl-rr The Devil had failed to make Jesus 
 doubt ; he takes him at his word and now tries to drive him 
 to the other extreme of presumptuous trust. He leads him 
 to "the pinnacle of the temple" and urges him to cast 
 himself down. Why should he? Just to see what the 
 experience would be. As he is the Son of God, he is 
 tempted to test the providential careot his^i^'ather^- .He 
 is ifeked to^piit himself Tn a situation of mortal peril and 
 to trust in God to deliver him by supernatural power. To 
 strengthen his suggestion the Devil cites Scripture, as he 
 always can for his purpose, "He shall give his angels charge 
 concerning thee: and on their hands they shall bear thee 
 up." By this device Satan still seeks to destroy human 
 souls. He urges men to "see for themselves," to increase 
 their knowledge by experiences which needlessly endanger 
 their purity, their credit, their health, their honor, to place 
 themselves in moral peril, to live beyond their means, to 
 undertake tasks beyond their strength. He does this even 
 in the holiest places, even in full sight of the Temple where 
 faith will be strongest, even in Christian service; he bids 
 them to trust in God, and assures them that as children of 
 God, as men of strong principles, as followers of Christ, 
 no harm can possibly befall them, that God will work 
 miracles and will preserve them. 
 
 Jesus met the temptation and the text by another 
 quotation which showed that Satan had misapplied the 
 
Matt. 4: Ml THE ANOINTING 41 
 
 Scripture, "Again it is written, Thou shalt not make trial 
 of the Lord thy God." To compel God to rescue us, to put 
 him to the test, to see whether or not he will act, is not 
 faith but presumption, not belief but distrust. In the path 
 of actual duty the child of God need not fear the most 
 threatening perils, but one who puts himself in unnecessary 
 danger cannot expect divine deliverance. 
 
 (3) ThethiTd_tem2tat^ the sphere of personal 
 
 ambi fiorrr~[esus is offered "all the'Rrngdomsorthe world.''"^ 
 
 "It IS noticeable that Matthew, the "Gospel of the King," 
 unlike Luke, the "Gospel of the Ideal Man," places this 
 temptation last, and brings the story thus to its climax. 
 It was not unnatural that Jesus should desire universal 
 fnle ' this he claimed; this he ex pected ; this^e will yet 
 attam; but not on th'^-'P eVil's "ter ms, "If thou wilt fall 
 "duwii and vvuisliip me." Ut course^ not; what could be 
 more abhorrent to the Son of God? He has ready his 
 inspired reply, "Thou shalt worship the Lord thy God, 
 
 *hnd him only shalt thou serve." However, for even the 
 followers of Christ, there is subtle power i n this appeal of 
 the Tempter. He does l\6t a§k them to give" up their Kigii 
 purposes of ultimate helpfulness and service to others and 
 to the world; he only asks them to compromise with evil 
 as a means of attaining the goal. He insists that the end 
 will justify the means. He intimates that in the world of 
 commerce, or society, or politics, evil methods are so much 
 in vogue that success can be attained only by complicity 
 with evil. He tells us that this is his world and we can 
 rule only in so far as we make terms with him. 
 
 For Christ the issue was now clearly drawn, it was sub- 
 mission to batan and an easy way to worldly popularity 
 and temporary power, or Jt was loy alty to God with con- 
 flict and toil and tears and a cross, bur tnen a universal 
 and an eternal throne. That same choice is for his 
 followers; for them unswerving loyalty is the way of the 
 cross but that is the way of the crown. 
 
 "Then the devil leaveth him; and behold, angels came 
 and ministered unto him." Victory is possible, and after 
 the conflict comes glad refreshment for all who fight with 
 the sword of the Spirit and trust in the Son of God. 
 
42 THE PROCLAMATION Matt. 4: 12-25 
 
 II. The Proclamation of the King. Chs. 4: 12 to 7: 29 
 
 1. THE CIRCUMSTANCES. Ch. 4 : 12-25 
 
 12 Now when he heard that John was delivered up, he 
 withdrew into Galilee; 13 and leaving Nazareth, he came 
 and dwelt in Capernaum, which is by the sea, in the borders 
 of Zebulun and Naphtali : 14 that it might be fulfilled which 
 was spoken through Isaiah the prophet, saymg, 
 
 15 The land of Zebulun and the land of Naphtali, 
 Toward the sea, beyond the Jordan, 
 Galilee of the Gentiles, 
 
 16 The people that sat in darkness 
 Saw a great light. 
 
 And to them that sat in the region and shadow of death, 
 To them did light spring up. 
 
 17 From that time began Jesus to preach, and to say. 
 Repent ye ; for the kingdom of heaven is at hand. ■ 
 
 18 And walking by the sea of Galilee, he saw two brethren, 
 Simon who is called Peter, and Andrew his brother, casting a 
 net into the sea; for they were fishers. 19 And he saith 
 unto them. Come ye after me, and I will make you fishers of 
 men. 20 And they straightway left the nets, and followed 
 him. 21 And going on from thence he saw other two brethren, 
 James the son of Zebedee, and John his brother, in the boat 
 with Zebedee their father, mending their nets ; and he called 
 them. 22 And they straightway left the boat and their father, 
 and followed him. 
 
 23 And Jesus went about in all Galilee, teaching in their 
 synagogues, and preaching the gospel of the kingdom, and 
 healing all manner of disease and all manner of sickness 
 among the people. 24 And the report of him went forth into 
 all Syria: and they brought unto him ail that were sick, 
 holden with divers diseases and torments, possessed with 
 demons, and epileptic, and palsied; and he healed them. 
 25 And there followed him great multitudes from Galilee 
 and Decapolis and Jerusalem and Judaea and from beyond 
 the Jordan. 
 
 A distinguishing feature of the Gospel of Matthew is the 
 prominence of great discourses or collected sayings of 
 Jesus. The first and most familiar of these is popularly 
 
Matt. 4: 12-25 THE CIRCUMSTANCES 43 
 
 known as "The Sermon on the Mount." It may be 
 regarded as a proclamation or manifesto of the King, or as 
 the Magna Charta of his Kingdom. The closing verses of 
 chapter four indicate the circumstances under which these 
 sayings were delivered; the sermon itself is recorded in 
 chapters five, six, and seven. 
 
 a. Jesus had selected for himself a new home. Vs. 
 12-17. After his early experiences in Judea, after baptism 
 and temptation, he had returned to Galilee and settled for 
 a time in Nazareth, the home of his youth and early man- 
 hood; but as he was about to begin his public ministry, 
 "Leaving Nazareth, he came and dwelt in Capernaum." 
 The occasion of his withdrawal to Galilee is declared to be 
 the arrest and imprisonment of John the Baptist. If his 
 herald is treated thus, what can the King expect? John 
 had severely rebuked the religious rulers in Jerusalem and 
 Judea; now that his career is ended their opposition is the 
 more likely to interrupt the work of Jesus. He retires to a 
 part of the country where their influence is less powerful. 
 Galilee was despised, as lacking in religious privileges; 
 it was, however, an attractive field for the proclamation 
 of the Kingdom. The thronging multitudes were keen, 
 alert, and intelligent ; among them were many Gentiles who 
 would carry the "good news" into all the world; here 
 Jesus could collect a large company of followers before 
 again offering himself to the nation, in Jerusalem, as the 
 promised Messiah. 
 
 The location of Capernaum "by the sea," and on the 
 border line of the two ancient tribes of Israel, "Zebulun 
 and Naphtali," is stated thus definitely to show how 
 exactly an inspired prophecy was fulfilled. Isaiah had 
 predicted that these northern tribes which had suffered 
 most severely should be granted deliverance from their 
 enemies; in their "darkness" of despair should spring up 
 the "light" of relief. Matthew declares that the prophecy 
 is most truly fulfilled by the appearance in this region of 
 Jesus, the "Light of the world" who would bring deliver- 
 ance from the tyranny of sin. His coming was, as Matthew 
 always indicates, the coming of a King, and the passage 
 from Isaiah thus further describes him: "The government 
 
44 THE PROCLAMATION Matt. 4: 12-25 
 
 shall be upon his shoulder: and his name shall be called 
 Wonderful, Counsellor, Mighty God, Everlasting Father, 
 Prince of Peace." 
 
 Thus as Jesus now begins his ministry in Galilee it is 
 described as a proclamation of his Kingdom, "From that 
 time began Jesus to preach, and to say. Repent ye; for 
 the kingdom of heaven is at hand." In the person of the 
 King and in the proclamation of his Kingdom the light was 
 shining which yet will banish all darkness from the world. 
 
 b. The first followers of Christ had also been summoned. 
 Vs. 18-22. These were the brothers Peter and Andrew, 
 and James and John. They previously had known Jesus, 
 and believed him to be the Messiah; but now they were 
 called from their homes and their usual course of life to 
 devote all their time and energies to his service. The King 
 needed men whom he could train as his heralds, and who 
 could aid in proclaiming his Kingdom. He had summoned 
 them with an imperial command, "Come ye after me" 
 but he had added an inspiring promise, "I will make you 
 fishers of men." Their work was to be somewhat similar 
 in kind, requiring the same qualifications and abilities, 
 but its results were to be infinitely more glorious. Promptly, 
 they left their nets, the boat and "their father, and fol- 
 lowed him." Jesus is still summoning men to his service. 
 His command involves sacrifice, but it should be promptly 
 obeyed, for it promises fellowship with a King and the 
 incomparable rewards and privileges of his Kingdom. 
 
 c. The Opening Ministry, vs. 23-25, probably a circuit 
 in Galilee, had also been accomplished, and it is recorded 
 briefly, before the Sermon on the Mount, to suggest and 
 summarize the conditions under which the Kingdom was 
 being proclaimed. 
 
 The ministry was that of "teaching" and "preaching" 
 and "healing." The last was unquestionably miraculous 
 and it resulted in spreading the fame of Jesus through all the 
 province of Syria, while from every part of Palestine actual 
 multitudes thronged about him. It was at such a time 
 and under such conditions that Jesus uttered those match- 
 less precepts which are preserved for us in the Sermon on the 
 Mount. The followers of Christ who go forth to preach 
 
Matt. 5: 1-16 THE BEATITUDES 45 
 
 and to teach and to heal in his name can expect to reach 
 the multitudes only in case they observe the laws of his 
 Kingdom and manifest in their lives the power of the King. 
 
 2. THE SERMON ON THE MOUNT. Chs. 5 to 7 
 
 a. Introduction: The Character and Blessedness of the King's Servants, 
 Ch. 5 : 1-16 
 
 1 And seeing the multitudes, he went up into the moun- 
 tain: and when he had sat down, his disciples came unto 
 him: 2 and he opened his mouth and taught them, saying, 
 
 3 Blessed are the poor in spirit: for theirs is the km^dom 
 of heaven. 
 
 4 Blessed are they that mourn: for they shall be com- 
 forted. 
 
 5 Blessed are the meek: for they shall inherit the earth. 
 
 6 Blessed are they that hunger and thirst after righteous- 
 ness : for they shall be filled. 
 
 7 Blessed are the merciful: for they shall obtain mercy. 
 
 8 Blessed are the pure in heart: for they shall see God. 
 
 9 Blessed are the peacemakers: for they shall be called 
 sons of God. 
 
 10 Blessed are they that have been persecuted for right- 
 eousness' sake: for theirs is the kingdom of heaven. 11 
 Blessed are ye when men shall reproach you, and persecute 
 you, and say aU manner of evil against you falsely, for my 
 sake. 12 Rejoice, and be exceeding glad: for great is yotu- 
 reward in heaven: for so persecuted they the prophets that 
 were before you. 
 
 13 Ye are the salt of the earth: but if the salt have lost its 
 savor, wherewith shall it be salted? it is thenceforth good for 
 nothing, but to be cast out and trodden under foot of men. 
 14 Ye are the light of the world. A city set on a hill caimot 
 be hid. 15 Neither do men light a lamp, and put it under the 
 bushel, but on the stand; and it shineth unto all that are in 
 the house. 16 Even so let your light shine before men; that 
 they may see your good works, and glorify your Father who 
 is in heaven. 
 
 The Sermon on the Mount is the supreme discourse in the 
 literature of the world. It is not, however, the sum and 
 substance of Christianity. It does set forth the funda- 
 mental laws of the Kingdom, but aside from the truth of the 
 divine person and redeeming work of Christ, it would fill 
 
46 THE PROCLAMATION Matt. 5: 1-16 
 
 the heart of the hearer with bewilderment and despair. 
 It reveals a divine ideal and a perfect standard of conduct 
 by which all men are condemned as sinful and to which 
 men can attain only by divine help. It is commonly 
 called "The Sermon on the Mount" from the circumstance 
 of the place where it was delivered. This fact, however, 
 is by no means essential, and the familiar title gives no 
 conception of the sermon. It might better be called "The 
 Proclamation of the King," or possibly "The Sermon of 
 True Righteousness," for surely its theme is the righteous- 
 ness which the King requires. 1 1 sets forth the fundamental 
 law of his Kingdom. 
 
 The discourse opens with a description of the char- 
 acter and the blessedness of the followers of the King. 
 This introductory section contains those familiar promises 
 commonly known as The Beatitudes, and also contains the 
 parables of The Salt of the Earth and The Light of the 
 World. The Beatitudes suggest ideal relations both to God 
 and to man. The first of these sayingsmay be regarded as 
 comprehensive, "Blessed are the poor in spirit." It indi- 
 cates the humility and conscious dependence which charac- 
 terize a right attitude toward God. The promise is that 
 "Theirs is the kingdom of heaven." They already enjoy 
 something of its blessedness; but the riches of their inheri- 
 tance belong to the future when the Kingdom shall be 
 manifested in its perfection. These heirs of the Kingdom 
 "mourn" for their sins and they are certain of a divine 
 comfort. They are meek in their relation toward their 
 fellow men, but they are yet to "inherit the earth." They 
 are hungering and thirsting after righteousness, but they 
 are certain to be satisfied. They are "merciful" toward 
 others, and they "shall obtain mercy" from God. They are 
 "pure in heart," and consequently they now enjoy a divine 
 fellowship and shall yet be blest with the vision beatific 
 when they see the King in his beauty. They are eager to 
 make peace among men and for such royal service they 
 shall yet be acclaimed as the "sons of God." 
 
 It might be expected that persons of such character 
 would enjoy peace and popularity in the world. For them 
 no such experience is promised, in the present. On the 
 
Matt. 5:17-19 TRUE RIGHTEOUSNESS 47 
 
 contrary, they are to expect persecution. In a world which 
 rejects the King his followers must expect to share his 
 sufferings; but "Theirs is the kingdom of heaven," and 
 in the blessedness of that Kingdom their earthly distresses 
 will be forgotten. This last Beatitude is directly applied 
 to the disciples who were listening to the Master's word. 
 They are bidden to rejoice when reproached and persecuted 
 and slandered. They should count them.selves happy not 
 only because of the reward which awaits them in heaven, 
 but also because they have the honor of belonging to the 
 great army of prophets and saints and martyrs who before 
 them have suffered for righteousness' sake and have won 
 the crown of glory. 
 
 The blessedness of these followers of the King is not 
 confined, however, to the future. It is their high privilege, 
 in the present, to exert upon the world in which they live 
 a saving and helpful influence. Yet this can be exerted 
 only when they are true to the requirements of the King, 
 and when they seek to make known his person and power. 
 "Ye are the salt of the earth," Their influence would keep 
 the world from corruption; but if so they must be true to 
 their own convictions ; otherwise they would be like salt 
 which has lost its savor. "Ye are the light of the world"; 
 but if their mission was to be performed, their light must 
 not be hid. Those who built a city upon a hill never in- 
 tended it to be concealed, as those who lighted a lamp did 
 not hide it in under a measure. So those who had been 
 called to follow the King must manifest the righteousness 
 which he requires if they are to fill their rightful places and 
 to reflect glory upon their Father in heaven, 
 
 b. The Bang's Servants and the Moral Law. Ch. 5 : 17-48 
 
 (i) The General Principle. Ch. 5 : 17-20. 
 
 17 Think not that I came to destroy the law or the prophets : 
 I came not to destroy, but to fulfil. 18 For verily I say unto 
 you, Till heaven and earth pass away, one jot or one tittle 
 shall in no wise pass away from the law, till all things be 
 accomphshed. 19 Whosoever therefore shall break one of 
 these least commandments, and shaU teach men so, shall be 
 called least in the kingdom of heaven: but whosoever shall 
 
48 THE PROCLAMATION Matt. 5: 20, 21 
 
 do and teach them, he shall be called great in the kingdom of 
 heaven. 20 For I say unto you, that except your righteous- 
 ness shall exceed the righteousness of the scribes and Phari- 
 sees, ye shall in no wise enter into the kingdom of heaven. 
 
 In setting forth the righteousness required by his 
 followers, Jesus naturally explained, first of all, the re- 
 lation in which this righteousness stands to the demands of 
 the law as delivered by Moses and the prophets. The 
 general principle is that Jesus came not to amend nor to 
 abrogate this law, but to interpret it and himself to realize 
 its demands both in his own experience and increasingly in 
 the experience of his followers. "Think not that I came 
 to destroy the law or the prophets : I came not to destroy 
 but to fulfil." 
 
 Jesus regards this moral law as changeless and eternal. 
 "Till heaven and earth pass away, one jot or one tittle shall 
 in no wise pass away from the law, till all things be ac- 
 complished." In his Kingdom eminence and power will 
 depend upon the attitude one has shown toward this law, 
 both in proclaiming it to others and in observing it himself; 
 the highest place will be assigned to him who shall do and 
 keep its commandments. 
 
 More specifically still, Jesus contrasts the righteousness 
 he requires with that which was manifested by the scribes 
 and Pharisees. For them it was a matter of external 
 observance, of form or of pretense. Jesus insists that it 
 must be a matter of the heart, of motive, and of desire, 
 as well as of external performance. Above all it must be a 
 righteousness which regards the will of God and seeks to 
 please him, in contrast with actions which are designed to 
 secure merely the approval of men. One who manifests 
 a mere formal righteousness will be excluded from the 
 Kingdom, "Except your righteousness shall exceed the 
 righteousness of the scribes and Pharisees, ye shall in no 
 wise enter into the kingdom of heaven." 
 
 {2) The Five Illustrations. Ch. 5 : 21-48. 
 (a.) The Sixth Commandment. Ch. 5 : 21-26 
 21 Ye have heard that it was said to them of old time, 
 
Matt. 5:22-26 TRUE RIGHTEOUSNESS 49 
 
 Thou shalt not kill; and whosoever shall kill shall be in dan- 
 ger of the judgment: 22 but I say unto you, that every one 
 who is angry with his brother shall be in danger of the judg- 
 ment; and whosoever shall say to his brother, Raca, shall be 
 in danger of the council ; and whosoever shall say, Thou fool, 
 shall be in danger of the hell of fire. 23 If therefore thou art 
 offering thy gift at the altar, and there remember est that tiiy 
 brother hath aught against thee, 24 leave there thy gift before 
 the altar, and go thy way, first be reconciled to thy brother, 
 and then come and offer thy gift. 25 Agree with thine adver- 
 sary quickly, while thou art with him in the way; lest haply 
 the adversary deliver thee to the judge, and the judge deliver 
 thee to the officer, and thou be cast into prison. 26 Verily I 
 say unto thee. Thou shalt by no means come out thence, till 
 thou have paid the last farthing. 
 
 Jesus suggests five illustrations of his interpretation of 
 the moral law as contrasted with the false interpretations 
 of the scribes and Pharisees. The latter were concerned 
 merely with external acts; Jesus traces every deed to the 
 underlying motive and thought. The first illustration is 
 taken from the law against murder. The Pharisee might 
 suppose that he had not broken the Sixth Commandment 
 if his hands were not red with the blood of his brother. 
 Jesus declares that anger itself is a breach of this com- 
 mandment, for if allowed to express itself in action it 
 would finally result in murder. He suggests three expres- 
 sions of this evil and intimates for each an increasing 
 severity of punishment. He who is "angry with his 
 brother" is declared to be in danger of condemnation by 
 the local court. He whose ill-will is expressed in slander 
 and contempt will be made to answer before the supreme 
 council, but he whose anger expresses itself in open abuse 
 and in charges of impiety shall be in danger of the sufferings 
 of hell. So serious is this offense that if one remembers, 
 even in the hour of worship, that he has given occasion 
 to his brother for such a feeling against himself, even at 
 the risk of apparent irreverence he should leave the place 
 of worship and seek for a reconciliation; then he can 
 come and worship with acceptance before God. Nor is 
 there any time to be lost; opportunities are fleeting; if one 
 delays, it may be too late and he will be compelled to 
 
50 THE PROCLAMATION Matt. 5:27-32 
 
 bear the utmost penalty. Thus seriously, then, Jesus 
 warns his followers against the perils of anger. Thus 
 perfect is the fulfillment of the "law against murder" which 
 he requires. 
 
 (b.) The Seventh Commandment. Ch. 5 : 27-32 
 
 27 Ye have heard that it was said, Thou shalt not commit 
 adultery: 28 but I say unto you, that every one that looketh 
 on a woman to lust after her hath committed adultery with 
 her already in his heart. 29 And if thy right eye causeth 
 thee to stimible, pluck it out, and cast it from thee : for it is 
 profitable for thee that one of thy members should perish, 
 and not thy whole body be cast into hell. 30 And if thy right 
 hand causeth thee to stumble, cut it off, and cast it from thee : 
 for it is profitable for thee that one of thy members should 
 perish, and not thy whole body go into hell. 31 It was said 
 also. Whosoever shall put away his wife, let him give her a 
 writing of divorcement: 32 but I say unto you, that every 
 one that putteth away his wife, saving for the cause of forni- 
 cation, maketh her an adulteress: and whosoever shall 
 marry her when she is put away committeth adultery. 
 
 Jesus applies the same reasoning in reference to the 
 Seventh Commandment. He declares that it is broken not 
 merely by a sinful act but by every impure desire. He 
 warns against allowing any occasion for e\il thought. No 
 matter how great the sacrifice involved, one must put out 
 of his life all that might cause him to be tempted need- 
 lessly, anything which might endanger the purity of his 
 soul; if necessary, even that which is as precious as the 
 right eye, or as the right hand, must be sacrificed. It is 
 far better, as our Saviour says, "That one of thy members 
 should perish, and not that thy whole bod>' be cast into 
 hell." 
 
 Nor can the securing of a divorce justify an act which is 
 contrary to the moral law. No mere decree of a court can 
 make right that which is in itself impure. To divorce an 
 innocent wife or a husband and then to marry another, 
 no matter what the civil law may declare, is a breach of 
 the moral law which cannot be allowed in a follower of 
 Christ. 
 
Matt. 5:33-40 TRUE RIGHTEOUSNESS 51 
 
 (c.) Oaths. Ch. 5 : 33-37 
 
 33 Again, ye have heard that it was said to them of old time, 
 Thou shalt not forswear thyself, but shalt perform imto the 
 Lord thine oaths: 34 but I say unto you, Swear not at all; 
 neither by the heaven, for it is the throne of God; 35 nor by 
 the earth, for it is the footstool of his feet; nor by Jerusalem, 
 for it is the city of the great King. 36 Neither shalt thou 
 swear by thy head, for thou canst not make one hair white 
 or black. 37 But let your speech be, Yea, yea; Nay, nay: 
 and whatsoever is more than these is of the evil one. 
 
 The next example of the true interpretation of the moral 
 law refers to the requirements both of the Third and the 
 Ninth Commandments. It warns against both profanity 
 and unfaithfulness to promises. It does not refer to 
 oaths taken in courts of law. These safeguard and secure 
 the truth which is regarded as sacred and is fully protected 
 by the very interpretation of the law upon which Jesus 
 here insists. The Pharisee, at least the formalist, regarded 
 himself as bound by an oath provided it was stated in 
 certain words. To his mind the slightest verbal change 
 relieved him from all moral obligation. Then again he 
 excused himself for his profanity in case he did not mention 
 some special form of the divine name. He believed he 
 could swear by the throne of God, or by the earth, or by 
 Jerusalem ; but Jesus suggests that all these are contrary to 
 the Commandment which forbids us to take the name of 
 the Lord in vain. He insists that our speech should be 
 simple; that our language should be purged of extrava- 
 gance; that our purposes, our thoughts, and our lives should 
 be so sincere and so pure and so honest, that a simple "yes" 
 or "no" in our social intercourse, and in our usual dealings 
 with others should quite suffice to satisfy them of the 
 truthfulness of our statements. 
 
 (d.) The Law of |RetaHation. Ch. 5 : 38-42 
 
 38 Ye have heard that it was said, An eye for an eye, and 
 a tooth for a tooth: 39 but I say unto you. Resist not him that 
 is evil: but whosoever smiteth thee on thy right cheek, timi 
 to him the other also. 40 And if any man would go to law 
 with thee, and take away thy coat, let him have thy cloak also. 
 
52 THE PROCLAMATION Matt. 5:41-44 
 
 41 And whosoever shall compel thee to go one mile, go with 
 him two. 42 Give to him that asketh thee, and^from him 
 that would borrow of thee turn not thou away. 
 
 The next illustration of the perfect righteousness which 
 Jesus requires of his followers is suggested by a contrast 
 which he draws between his law of perfect love and the 
 traditional interpretation of an Old Testament precept 
 which was used by the Pharisees as an excuse for retalia- 
 tion and revenge. According to the Law of Moses the civil 
 courts were to administer justice in accordance with the 
 command, *'An eye for an eye, and a tooth for a tooth." 
 This simply meant that the penalty was to fit the crime. 
 It is a fundamental principle of law in all lands and ages; 
 but the Pharisee and the formalist whom he represented, 
 used this prescription for civil courts as a pretext for 
 taking private revenge. It is necessary to have this dis- 
 tinction in mind when we read the Master's words, if we 
 would be kept from fanaticism and folly. When he gives 
 the command, "Resist not him that is evil," he has in mind 
 no thought that men are to allow the innocent to be abused 
 and the helpless to be killed, when it is possible to protect 
 and to deliver them. In such defense it may even be neces- 
 sary to lay down life. Our Master is insisting, however, 
 that we are never to inflict suffering in a spirit of revenge. 
 Evildoers must be punished, but the followers of Christ 
 cannot be moved by malice. So, in the matter of injustice 
 inflicted by legal process, rather than seek revenge one 
 should be willing to make even greater sacrifice; or when 
 suffering oppression from some civil power, instead of seek- 
 ing to retaliate, one should show a willingness to endure 
 greater hardship; or, when one is asked to grant a loan, 
 while it would be folly to grant it in every instance, the 
 refusal must never be inspired by a desire for revenge. 
 
 (e.) The Law of Love. Ch. 5 : 43-48 
 
 43 Ye have heard that it was said, Thou shalt love thy 
 neighbor, and hate thme enemy: 44 but I say unto you, 
 Love your enemies, and pray for them that persecute you; 
 45 that ye may be sons of your Father who is in heaven: 
 for he maketh his sun to rise on the evil and the good, and 
 
Matt. 5: 46 to 6: 3 ALMSGIVING 53 
 
 sendeth rain on the just and the unjust. 46 For if ye love 
 them that love you, what reward have ye? do not even the 
 publicans the same? 47 And if ye salute your brethren only, 
 what do ye more than others? do not even the Gentiles the 
 same? 48 Ye therefore shall be perfect, as your heavenly 
 Father is perfect. 
 
 The Old Testament plainly required one to obser\'e the 
 law of love. No precept could be more familiar than this, 
 "Thou shalt love thy neighbor as thyself." However, in 
 order to excuse himself for his narrow exclusiveness and 
 national selfishness, the Jew had interpreted his "neighbor" 
 as meaning only his fellow countrymen and, with other 
 nations in mind, he had stated the following rule to guide 
 his conduct, "Thou shalt love thy neighbor, and hate 
 thine enemy." Then further, he came to apply in private 
 life a precept which, at its best, was only a poor rule for 
 national guidance. Our Lord gives to the familiar precept 
 a very different interpretation and statement, "Love your 
 enemies, and pray for them that persecute you." He 
 suggests that such conduct is princely and royal and is 
 becoming to those who are sons of the heavenly Father, 
 "For he maketh his sun to rise on the evil and the good, 
 and sendeth rain on the just and the unjust." Jesus further 
 insists that love for those who are kind and love for kindred, 
 requires no special grace and is deserving of no particular 
 reward. Even taxgatherers and pagans show such selfish 
 or natural affection. 1 1 is for the follower of Christ to show 
 the perfect love which can seek the highest welfare of 
 enemies and can pray for the unkind; for this is like the 
 perfect love of the Father. 
 
 c. The King's Servants and Religious Observances. Ch. 6 : 1-18 
 
 (i) Almsgiving. Ch. 6 : 1-4. 
 
 1 Take heed that ye do not your righteousness before men, 
 to be seen of them: else ye have no reward with your Father 
 who is in heaven. 
 
 2 When therefore thou doest ahns, sound not a tnunpet 
 before thee, as the hypocrites do in the synagogues and in 
 the streets, that they may have glory of men. Verily I say 
 unto you, They have received their reward. 3 But when 
 
54 THE PROCLAMATION Matt. 6: 4 
 
 thou doest alms, let not thy left hand know what thy right 
 hand doeth: 4 that thine alms may be in secret: and tiiy 
 Father who seeth in secret shall recompense thee. 
 
 The ideal life which Jesus demands of those who are 
 to enter his Kingdom is tested by motive rather than by 
 outward act. This is true in the matter of religious obser\^- 
 ances quite as much as in the acts which are demanded by 
 the moral law. The real attitude toward God is certain 
 to be expressed in some visible forms. Among these the 
 three most common are almsgiving, prayer, and fasting. 
 Here the general principle for the followers of Christ must 
 be that the motive Is a desire to please God and not to 
 secure praise of men. This is what is intended by the 
 first verse of the chapter, "Take heed that ye do not your 
 righteousness before men, to be seen of them: else ye 
 have no reward with your Father who is in heaven." 
 Jesus does not mean that there is any virtue in secrecy, 
 but he does warn us against the publicity which seeks 
 to secure admiration and praise. He does intimate that 
 any real expression of righteousness which is designed to 
 be an act of worship must have as its motive trust in God 
 and love toward him. 
 
 This general principle Is illustrated first, in the case of 
 charitable gifts. Jesus Insists that these should not be 
 attended with unnecessary publicity. He imagines the 
 absurd case of a hypocrite, a mere actor, sounding a 
 trumpet in the synagogue and In the streets to advertise 
 his generosity and to secure glory of men. Such an 
 expenditure of money and effort is not almsgiving; it is 
 bargaining with the hope of selfish gain. It is an investment 
 of certain funds with a hope of securing full value in 
 human praise and adulation. It is perfecdy possible to 
 make such investments, "They have received their 
 reward." On the contrary, Jesus insists "When thou 
 doest alms, let not thy left hand know what thy right hand 
 doeth." He does not mean here to forbid care and system 
 in giving charity, or in supporting religious causes. He 
 means, however, to insist that in almsgiving our eyes are 
 to be fixed not upon men but upon God; that we are 
 not to seek for human praise and approval, but to 
 
Matt. 6:5-15 PRAYER 55 
 
 remember that the "Father who seeth In secret shall 
 recompense." 
 
 (2) Prayer. Ch. 6 : 5-15. 
 
 5 And when ye pray, ye shall not be as the hypocrites: for 
 they love to stand and pray in the synagogues and in the cor- 
 ners of the streets, that they may be seen of men. Verily I 
 say unto you, They have received their reward. 6 But thou, 
 when thou prayest, enter into thine inner chamber, and hav- 
 ing shut thy door, pray to thy Father who is in secret, and thy 
 Father who seeth in secret shall recompense thee. 7 And in 
 praying use not vain repetitions, as the Gentiles do : for they 
 think that they shall be heard for their much speaking. 8 
 Be not therefore like unto them: for your Father knoweth 
 what things ye have need of, before ye ask him. 9 After 
 this manner therefore pray ye : Our Father who art in heaven, 
 Hallowed be thy name. 10 Thy kingdom come. Thy will be 
 done, as in heaven, so on earth. II Give us this day our 
 daily bread. 12 And forgive us our debts, as we also have 
 forgiven our debtors. 13 And bring us not into temptation, 
 but deliver us from the evil one. 14 For if ye forgive men 
 their trespasses, your heavenly Father will also forgive you. 
 15 But if ye forgive not men their trespasses, neither will 
 your Father forgive your trespasses. 
 
 The same principle applies to prayer. Only a hypocrite 
 will be moved to worship by a desire to win the approval of 
 men. Jesus has no criticism to pass upon public prayer. 
 What he, of course, condemns Is ostentation and the desire 
 to secure praise by the attitudes and forms of prayer. He 
 counsels secrecy, believing that It aids one in fixing the 
 thought upon the Father, to whom all prayer is rightly 
 directed. The Feather sees in secret and he will recompense. 
 
 So too, "vain repetitions" are to be avoided. This does 
 not mean that one never Is to ask a second time for that 
 which he needs; but it is a warning against the belief 
 that prayer Is magical and that by continued Iteration of a 
 request God can be compelled to grant what he otherwise 
 might deny. Jesus elsewhere encourages importunity in 
 prayer; but he here insists that "vain repetitions" are 
 worthy only of heathen and are unnecessary for his 
 followers, for their Father knows what things they need 
 even before they ask. 
 
56 FASTING Matt. 6: 16-21 
 
 To guide his followers In the true spirit and form of 
 prayer, Jesus then suggested that matchless prayer which 
 is in itself a model, a formula, and a summary of all our 
 rightful requests. We call it "The Lord's Prayer." It 
 contains six petitions; three specially concern the cause 
 and Kingdom of our Father; three express our personal 
 needs. We pray that his name may be hallowed, that his 
 Kingdom may come, that his will may be done as in heaven 
 so on earth. We then request provision for our daily 
 needs, pardon for our continual sins, and protection from 
 moral peril. Jesus suggests that the spirit must be that of 
 humble forgiveness, willing to overlook the offenses of 
 others even as we expect our Father to forgive us. 
 
 (J) Fasting. Ch. 6 : 16-18. 
 
 16 Moreover when ye fast, be not, as the hypocrites, of a 
 sad countenance: for titiey disfigure their faces, that they may 
 be seen of men to fast. Verily I say unto you, They have 
 received their reward. 17 But thou, when thou fastest, 
 anoint thy head, and wash thy face; 18 that thou be not seen 
 of men to fast, but of thy Father who is in secret: and thy 
 Father, who seeth in secret, shall recompense thee. 
 
 A third religious form, very popular with the Jews among 
 whom Christ lived, was that of fasting. If this is practiced 
 in order to show to God our sorrow for sin; or if it is in- 
 volved In our devotion to his service, It Is right and com- 
 mendable; but If It Is employed as a means of winning 
 the approval and praise of men, It is hypocrisy and pre- 
 tense. Jesus insists that fasting, and all forms of self- 
 denial, should be in secret; we are not to parade our sacri- 
 fices; we are not to make capital out of our devotion. We 
 are to have regard only to the Father who is In secret, who 
 sees in secret and who surely will reward. 
 
 d. The King's Servants and the World's Goods. Ch. 6 : 19-34 
 
 19 Lay not up for yourselves treasures upon the earth, 
 where moth and rust consume, and where thieves break 
 through and steal: 20 but lay up for yourselves treasures in 
 heaven, where neither moth nor rust doth consume, and 
 where thieves do not break through nor steal: 21 for where 
 
Matt. 6: 22-34 WORLDLY POSSESSIONS 57 
 
 thy treasure is, there will thy heart be also. 22 The lamp of 
 the body is the eye: if therefore thine eye be single, thy 
 whole body shall be full of light. 23 But if thine eye be evil, 
 thy whole body shall be full of darkness. If therefore the 
 light that is in thee be darkness, how great is the darkness! 
 24 No man can serve two masters: for either he will hate 
 the one, and love the other; or else he will hold to one, and 
 despise the other. Ye cannot serve God and mammon. 25 
 Therefore I say unto you. Be not anxious for your life, what 
 ye shall eat, or what ye shall drink; nor yet for your body, 
 what ye shall put on. Is not the life more than the food, and 
 the body than the raiment? 26 Behold the birds of the 
 heaven, that they sow not, neither do they reap, nor gather 
 into bams; and your heavenly Father feedeth them. Are 
 not ye of much more value than they? 27 And which of you 
 by being anxious can add one cubit unto the measure of his 
 Ufe? 28 And why are ye anxious concerning raiment? ^ Con- 
 sider the lilies of the field, how they grow; they toil not, 
 neither do they spin : 29 yet I say unto you, that even Solo- 
 mon in all his glory was not arrayed like one of these. 30 
 But if God doth so clothe the grass of the field, which to-day 
 is, and to-morrow is cast into the oven, shall he not much 
 more clothe you, O ye of little faith? 31 Be not therefore 
 anxious, saying. What shall we eat? or. What shall we drink? 
 or, Wherewithal shall we be clothed? 32 For after all these 
 things do the Gentiles seek; for your heavenly Father know- 
 eth that ye have need of all these thmgs. 33 But seek ye 
 first his kingdom, and his righteousness ; and all these things 
 shall be added unto you. 34 Be not therefore anxious for 
 the morrow : for the morrow will be anxious for itself. Sufii- 
 cient unto the day is the evil thereof. 
 
 In describing the ideal life which he requires, Jepus 
 gives two warnings in reference to the attitude of mind 
 which should characterize his followers in their relation to 
 worldly possessions. The first warning is against avarice, 
 and the second against anxiety. The former is the special 
 temptation of the rich; the latter of the poor. The former 
 is forbidden on two or three different grounds. First, 
 it is foolish to lay up treasures upon the earth, because 
 earthly possessions are so uncertain and so soon pass away ; 
 and secondly, they tend to turn the mind away from God 
 and his Kingdom. Then, again, the desire for wealth may 
 become such a passion as to dull the moral sense; it may 
 
58 THE PROCLAMATION Matt. 7:1-6 
 
 blind "the eye," whereas, a generous spirit clarifies the 
 spiritual sight so that the whole being is full of light. 
 Then, too, there is great peril lest a man may be possessed 
 by his possessions. Avarice may transform one into a 
 slave and may turn him from the service of God, "No 
 man can serve two masters"; "ye cannot serve God and 
 mammon." 
 
 On the other hand, Jesus warns us against anxiety. Of 
 course he does not forbid foresight and prudence; but he 
 would keep us from that carefulness and worry which 
 destroy our peace and hamper our usefulness. He points 
 us to the birds, to show that the heavenly Father will pro- 
 vide necessary food. He suggests the folly of anxiety which 
 can shorten but can never lengthen the life of man. He 
 bids us "consider the lilies of the field" in their beauty, in 
 order to assure us that the heavenly Father will clothe 
 those who trust in him. It Is Indeed a confident dependence 
 upon the care of the heavenly Father which banishes 
 anxiety. Jesus bids his followers to seek first the Kingdom 
 of God and the righteousness which he requires, believing 
 that all needful things will be granted them. He Insists 
 that they should not borrow trouble. He tells them that 
 the morrow will have its own anxieties; that for each day 
 there will be evil enough, but sever too much, for those who 
 put their trust in God. 
 
 e. The King's Servants and the World's Evil. Ch. 7 : 1-6 
 
 1 Judge not, that ye be not judged. 2 For with what 
 judgment ye judge, ye shall be judged: and with what meas- 
 ure ye mete, it shall be measured unto you. 3 And why 
 beholdest thou the mote that is in thy brother's eye, but con- 
 siderest not the beam that is in thine own eye? 4 Or how wilt 
 thou say to thy brother, Let me cast out the mote out of thine 
 eye ; and lo, the beam is in thine own eye? 5 Thou hypocrite, 
 cast out first the beam out of thine own eye; and then shalt 
 thou see clearly to cast out the mote out of thy brother's eye. 
 
 6 Give not that which is holy unto the dogs, neither cast 
 your pearls before the swine, lest haply they trample them 
 under their feet, and turn and rend you. 
 
 In relation to the evil that is In the world Jesus gives 
 
 two 
 
Matt. 7: 1-6 CENSORIOUSNESS 59 
 
 warnings to his followers as he continues to describe to 
 them the ideal lite which he desires them to lead. He 
 warns them, first, against censoriousness, and, second, 
 against carelessness. When Jesus said, "Judge not that ye 
 be not judged," he did not mean that we can avoid forming 
 opinions of others, or that we* should not condemn what 
 we know to be wrong. He is forbidding his followers to be 
 unkind in their judgments or to dehght in unfavorable 
 criticism. He condemns the spirit of faultfinding, first, on 
 the ground of its danger, "For with what judgment ye 
 judge, ye shall be judged," not only by our fellow men, 
 who are sure to condemn us with as little charity as we 
 show toward them, but also by God himself who will judge 
 us with that same severity which we have shown in judging 
 others. Further, Jesus suggests that this, censoriousness is 
 absurd. He draws the most ludicrous picture: he suggests 
 that it is ridiculous for one in whose eye there is a "beam" 
 to attempt to relieve one in whose eye there is merely a 
 splinter or a "mote." Still worse, it is mere hypocrisy, for 
 in criticizing others we usually suggest that we are greatly 
 distressed by their weakness and faults, whereas in our 
 hearts there is a secret joy. If our sympathy were real, 
 we would first seek to remove our own imperfections, 
 particularly our uncharitableness and pride, and then we 
 would be fitted for the high service of enabling others to 
 overcome their defects. 
 
 The followers of Christ are not to be censorious nor to 
 delight in unkind criticisms. However, they are not to go 
 to the other extreme and to become indifferent to the evil 
 that is in the world. They must discriminate carefully 
 between men of differing moral character, and must regu- 
 late accordingly their attitude toward them. This is 
 particularly necessary for those who desire to communicate 
 spiritual truth. They must have regard to time and place 
 and to the nature and condition of those whom they 
 approach and whom they seek to influence. If, for instance, 
 one seeks to cast a mote out of his brother's eye, he must 
 act with tact and discretion. There are truths also which 
 by some men could neither be understood nor appreciated. 
 They would be rejected, scorned, despised, and their 
 
60 THE PROCLAMATION Matt. 7: 7-12 
 
 hearers would be insulted and abused. There Is such a 
 thing as "casting pearls before swine." 
 
 However, this caution must not be pressed too far. 
 Christians must bear testimony even at the peril of their 
 lives, and they are often surprised to find that those whom 
 they, with hasty judgment, would have pronounced hope- 
 less and hostile, are found to be quite ready and even eager 
 to learn the "good news" concerning Christ. 
 
 /. The King's Servants and Their Relation to God and to Men. 
 Ch. 7 : 7-12 
 
 7 Ask, and it shall be given you; seek, and ye shall find; 
 knock, and it shall be opened unto you: 8 for every one that 
 asketh receiveth; and he that seeketh findeth; and to him 
 that knocketh it shall be opened. 9 Or what man is there of 
 you, who, if his son shall ask him for a loaf, will give him a 
 stone ; 10 or if he shall ask for a fish, will give him a serpent? 
 11 If ye then, being evil, know how to give good gifts unto 
 your children, how much more shall your Father who is in 
 heaven give good things to them that ask him? 12 All things 
 therefore whatsoever ye would that men should do unto you, 
 even so do ye also unto them: for this is the law and the 
 prophets. 
 
 The Sermon on the Mount here reaches its majestic 
 climax as it discloses and emphasizes the relations which 
 Christians should maintain toward God and toward their 
 fellow men. These are summed up in the exhortation con- 
 cerning "prayer," and in the "Golden Rule." 
 
 The former is not a message concerning the nature or 
 place or philosphy of prayer, but it is rather an encourage- 
 ment to the followers of Christ to maintain toward God 
 a continual attitude of filial trust. The exhortations which 
 have preceded, warning against the perils of censoriousness 
 and of carelessness, suggest the need of divine help. Here 
 Christ urges his followers to look to God at all times for 
 needed wisdom and strength and grace. "Ask, and it 
 shall be given you; seek, and ye shall find; knock, and it 
 shall be opened unto you." Nothing could be more simple 
 than the intercourse between earth and heaven which is 
 thus assured; and further confidence is inspired by the 
 comparison to an earthly parent who thougli only a man, 
 
Matt. 7: 13-23 FINAL WARNINGS 61 
 
 would not deceive or mock his son; how much more 
 certainly will ' The Father who is in heaven give good things 
 to them that ask him." 
 
 As this instruction concerning prayer inspires a right 
 attitude toward God, so the "Golden Rule" summarizes 
 all that Christ requires in relation to our fellow men. 
 It is an expression of the law of love and it is, as Christ 
 declares, a fulfillment of all that is required by "the law 
 and the prophets." Some expressions of this "Golden Rule," 
 either in a negative or in some other less perfect form, are 
 found reflected by Jewish teachers and even by heathen 
 sages; but it remained for the great King to proclaim in 
 his manifesto the fundamental law, the observance of 
 which would end all the differences and discords between 
 individuals, between classes and parties, and between the 
 nations of the world, "All things therefore whatsoever ye 
 would that men should do unto you, even so do ye also 
 unto them." 
 
 g. Conclusion: The Struggle, the Test, and the Security of the King's 
 Servants. Ch. 7 : 13-29 
 
 13 Enter ye in by the narrow gate: for wide is the gate, 
 and broad is the way, that leadeth to destruction, and many 
 are they that enter in thereby. 14 For narrow is the gate, 
 and straitened the way, that leadeth unto life, and few are 
 they that find it. 
 
 15 Beware of false prophets, who come to you in sheep's 
 clothing, but inwardly are ravening wolves. 16 By their 
 fruits ye shall know them. Do men gather grapes of thorns, 
 or figs of thistles? 17 Even so every good tree bringeth forth 
 good fruit; but the corrupt tree bringeth forth evil fruit. 
 18 A good tree cannot bring forth evil fruit, neither can a 
 corrupt tree bring forth good fruit. 19 Every tree that bring- 
 eth not forth good fruit is hewn down, and cast into the fire. 
 20 Therefore by their fruits ye shall know them. 21 Not 
 every one that saith unto me. Lord, Lord, shaU enter into the 
 kingdom of heaven; but he that doeth the will of my Father 
 who is in heaven. 22 Many will say to me in that day. Lord, 
 Lord, did we not prophesy by thy name, and by thy name cast 
 out demons, and by thy name do many mighty works? 23 
 And then will I profess unto them, I never knew you: depart 
 from me, ye that work iniquity. 
 
62 THE PROCLAMATION Matt. 7:24-28 
 
 24 Every one therefore that heareth these words of mine, 
 and doeth them, shall be likened unto a wise man, who built 
 his house upon tiie rock: 25 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. 26 And 
 every one that heareth these words of mine, and doeth them 
 not, shall be likened unto a foolish man, who built his house 
 upon the sand: 27 and the rain descended, and the floods 
 came, and the winds blew, and smote upon that house ; and 
 it fell : and great was the fall thereof. 
 
 28 And it came to pass, when Jesus had finished these 
 words, the multitudes were astonished at his teaching: 29 
 for he taught them as one having authority, and not as their 
 scribes. 
 
 The sermon closes with three exhortations, one to seek 
 for entrance into the Kingdom; one to beware of false 
 teachers and false professions, and one to obey the com- 
 mands of the King. Jesus employs three striking met- 
 aphors, the "two ways," the "two kinds of fruit," and the 
 "two builders." 
 
 (a) In urging men to become his followers and to seek 
 for an entrance into the Kingdom of heaven, vs. 13, 14, the 
 figure of speech embodies three great contrasts, the wide 
 and narrow gate, the death and life to which they lead, 
 and the many and the few that enter in. Here the King 
 plainly teaches that to follow him involves struggle, self- 
 discipline, and effort. The right path is difficult to find and 
 hard to keep; the broad path is popular and is easy to 
 discover. It is not difficult for one to be lost; one only 
 needs to follow the crowd. It is hard to be saved, it re- 
 quires resolution, sacrifice, heroism; but the issue is life 
 eternal. 
 
 (b) There are many false guides, vs. 15-20, who offer 
 themselves; many religious leaders who masquerade under 
 the name of Christian. They seem innocent enough but 
 they are like wolves dressed in the fleeces of sheep. Their 
 real purpose is selfish and destructive ; they must be tested, 
 not only by their lives and their deeds, but still more by 
 the results of their corrupt and Christless teachings, "By 
 their fruits ye shall know them." 
 
 Then too, many others who profess to follow Christ need 
 
Matt. 7: 13-29 FINAL WARNINGS 63 
 
 to be on their guard against self-deception. On that great 
 day when the King will pronounce judgment and will 
 determine who may enter and who must be excluded 
 from his Kingdom, many will plead that they were regular 
 in Christian worship and prominent in Christian work, 
 to whom the King will say, "I never knew you : depart from 
 me, ye who work iniquity." It is necessary not only to 
 profess the name of Christ but truly to obey him and by 
 his help to do the will of his Father who is in heaven. 
 
 (c) Therefore, in his final words of warning and exhorta- 
 tion, vs. 24-27, the King sets forth the absolute necessity 
 of hearing and of doing his words, of accepting and obeying 
 his royal commands. He draws the picture of the two 
 builders, one founding his house upon the rock, the other 
 building upon the sand, and in the time of storm and flood 
 one house stands firm and the other falls in complete ruin. 
 So shall it be in the time of testing and of judgment, they 
 who truly obey Christ will be safe. Their eternal destinies 
 are built upon a rock, the ser\^ants of the King are secure. 
 
 (d) It is not strange that the multitudes marveled at the 
 words of Christ. The world has been wondering at these 
 words ever since. The crowds were astonished that he 
 spoke with authority and not as their scribes; and he might ' 
 well so speak, for these wonderful words are the proclama- 
 tion of a King. 
 
64 THE CREDENTIALS Matt. 8: 1-4 
 
 III. The Credentials of the King. Chs. 8 : 1 to 9 : 34. 
 
 1. THE FIRST GROUP OF MIRACLES. Ch. 8 : 1-17 
 a. Cleansing the Leper. Ch. 8:1-4 
 
 1 And when he was come down from the mountain, great 
 multitudes followed him. 2 And behold, there came to him 
 a leper and worshipped him, saying, Lord, if thou wilt, thou 
 canst make me clean. 3 And he stretched forth his hand, 
 and touched him, saying, I will; be thou made clean. And 
 straightway his leprosy was cleansed. 4 And Jesus saith 
 unto him. See thou tell no man; but go, show thyself to the 
 priest, and offer the gift that Moses commanded, for a testi- 
 mony unto them. 
 
 Following the Sermon on the Mount, Matthew intro- 
 duces ten miracles, which he arranges in three impressive 
 groups. They form an integral part of the narrative. 
 To deny the miracles or to remove them from the Gospel 
 would leave an unmeaning and mutilated story. In the 
 sermon, Jesus claimed to be a divine and universal King; 
 here he is shown to be worthy of submission and trust; the 
 miracles are his credentials. We need not only the teach- 
 ing of Christ, we need his healing touch; and each miracle 
 is a parable of his saving power. 
 
 The first of these supernatural works related by Matthew 
 is the healing of a leper. It is possible that here was an 
 intimation that the first need of the nation was spiritual 
 cleansing, and that this need must be supplied before the 
 blessings of the promised Kingdom could be enjoyed. 
 Surely, leprosy is the familiar and accepted type of sin. 
 Its victim was a mass of festering sores; he was shut off 
 from his fellow men, regarded with loathing, and enduring 
 a living death. Such was the case of the poor suft'erer 
 who came to Jesus, worshiping him and saying, "Lord, if 
 thou wilt, thou canst make me clean." He believed in the 
 power of Jesus, but he feared himself unworthy to be cured. 
 Jesus "stretched forth his hand, and touched him," to 
 show his sympathy, to strengthen the faith of the leper, 
 and to assure us that he welcomes the foulest of sinners. 
 
Matt. 8:5-12 FIRST GROUP OF MIRACLES 65 
 
 Then Jesus spoke those majestic words, *T will; be thou 
 made clear." How natural these words sound on the 
 lips of Jesus! Can we imagine him saying, "I am sorry for 
 you, but I can give you no help ; I advise you to adopt some 
 remedy or to resort to some human physician"? Belief 
 in a divine Saviour makes it easy to accept the truth of his 
 divine works. "Straightway his leprosy was cleansed." 
 The completeness and instantaneousness of the cure form 
 a striking feature of the miracle, and suggest to us the power 
 of Christ to give immediate relief from the stain and guilt 
 and power of sin. 
 
 Jesus forbade the man he had healed to tell others of his 
 cure. What he meant was to avoid a noisy publicity which 
 might have aroused fanaticism and created such excitement 
 as to interfere with his teaching. To-day he desires all 
 who are cured to testify of his grace. He commanded the 
 man to show himself to the priest and to observe the cus- 
 toms commanded by Moses. Jesus did not hesitate to 
 break a ceremonial law in touching the man when this was 
 necessary for his cure; he told the man to keep the cere- 
 monial law, when no higher law interfered and when a 
 failure might have resulted in misunderstanding and 
 offense. 
 
 b. Healing the Paralytic. Ch. 8 : 5-13 
 
 5 And when he was entered into Capernaum, there came 
 unto him a centurion, beseeching him, 6 and saying, Lord, 
 my servant lieth in the house sick of the palsy, grievously 
 tormented. 7 And he saith unto him, I will come and heal 
 him. 8 And the centurion answered and said, Lord, I am not 
 worthy that thou shouldest come under my roof: but only 
 say the word, and my servant shall be healed. 9 For I also 
 am a man under authority, having under myself soldiers 
 and I say to this one. Go, and he goeth; and to another, 
 Come, and he corned; and to my servant. Do this, and he 
 doeth it. 10 And when Jesus heard it, he marvelled, and 
 said to them that followed, Verily I say unto you, I have not 
 found so great faith, no, not in Israel. 11 And I say unto 
 you, that many shall come from the east and the west, and 
 shall sit down with Abraham, and Isaac, and Jacob, in the 
 kingdom of heaven: 12 but the sons of the kingdom shall 
 be cast forth into the outer darkness : there shall be the weep- 
 
66 THE CREDENTIALS Matt. 8: 13-17 
 
 ing and the gnashing of teeth. 13 And Jesus said unto the 
 centurion, Go thy way; as thou hast believed, so be it done 
 unto thee. And the servant was healed in that hour. 
 
 Leprosy was a type of the loathsomeness of sin ; paralysis 
 may be regarded as a symbol of its helplessness. As the 
 cure of the former reveals the power of Christ, this story 
 emphasizes the necessity of faith in him. The centurion, 
 or Roman military commander, of Capernaum, was 
 evidently a man of the same high character attributed to 
 all similar soldiers in the New Testament. Moved by 
 sympathy for this suffering servant he appealed to Jesus 
 for relief, and on receiving the promise of the Master to 
 "come and heal," he gave his surprising reply, revealing 
 his remarkable faith. He declared that as he himself knew 
 what it was to obey, and be obeyed, so he was certain that 
 Jesus had need only to speak a word, not to come to his 
 house, and his command would be fulfilled and the servant 
 would be healed. His humilit^^ and his trust were so 
 extraordinary that Jesus declared, "I have not found so 
 great faith, no, not in Israel." Then Jesus added a word 
 which must have startled the Jews. Using as a figure of 
 speech the picture of a banquet to describe the joys of the 
 Kingdom of heaven, he declared that many Gentiles would 
 be admitted to the Kingdom, while from it many Jews 
 would be excluded. The faith of such a Roman centurion 
 was a prophecy of such Gentile converts, and in response 
 to his faith Jesus spoke the word of blessed assurance, 
 "Go thy way; as thou hast believed, so be it done unto 
 thee." Thus, this Gospel, which is said to have been 
 "written for the Jews," contains unsurpassed promises 
 ( >f future blessings for all the nations of the world. 
 
 c. Curing Peter's Wife's Mother. Ch. 8 : 14-17 
 
 14 And when Jesus was come into Peter's house, he saw 
 his wife's mother lying sick of a fever. 15 And he touched 
 her hand, and the fever left her; and she arose, and minis- 
 tered unto him. 16 And when even was come, they brought 
 unto him many possessed with demons: and he cast out Sie 
 spurits with a word, and healed all that were sick: 17 that it 
 might be fulfilled which was spoken through Isaiah the 
 
Matt. 8: 18-22 THE IMPRESSION 67 
 
 prophet, saying, Himself took our infirmities, and bare our 
 diseases. 
 
 The third example of the power of Jesus over disease 
 was given in the home of his disciple, Simon Peter. Here 
 the sufferer was distressed by a fever, a form of disease 
 which may suggest the anxiety, the fear, the worry, the 
 temper, the haste, which may be found in the homes of 
 even the closest followers of Christ. The touch of Jesus' 
 hand bespoke his sympathy and love; and it was a touch 
 of power, for, "The fever left her." Yet it did not leave her 
 weak and helpless, as fever is wont to do. The cure was 
 immediate and complete, for "She arose, and ministered 
 unto them." In countless homes to-day, hearts soothed 
 by the healing touch of Christ are rendering to him the 
 ser^dce of grateful love. 
 
 The report of this cure, or of similar miracles, brought 
 to Peter's door a great multitude of those who suffered 
 from demons and disease, and Jesus healed them all. In 
 this gracious ministry, Matthew, whose Gospel is linked 
 to the Old Testament by continual quotations, finds ful- 
 fillment of the prediction of Isaiah, "Himself took our 
 infirmities, and bare our diseases." The prophecy was 
 fulfilled partly in the burden of sympathy felt for those he 
 was healing; more perfectly was it fulfilled when finally he 
 "bare our sins in his body upon the tree." 
 
 2. THE IMPULSIVE SCRIBE AND THE RELUCTANT 
 DISCIPLE. Ch. 8 : 18-22 
 
 18 Now when Jesus saw great multitudes about him, he 
 gave commandment to depart unto the other side. 19 And 
 tiiere came a scribe, and said unto him. Teacher, I will fol- 
 low thee whithersoever thou goest. 20 And Jesus saith unto 
 him. The foxes have holes, and the birds of tiie heaven have 
 nests; but the Son of man hath not where to lay his head. 
 21 And another of the disciples said unto him, Lord, suffer 
 me first to go and bury my father. 22 But Jesus saith unto 
 him. Follow me; and leave the dead to bury their own dead. 
 
 Between the first and the second group of miracles, 
 Matthew mentions two incidents which likewise reveal the 
 divine nature of Christ and also indicate the effect his 
 
68 THE CREDENTIALS Matt. 8:23-26 
 
 miracles were having on the multitudes. Each instance 
 shows the power of Christ to read the hidden thoughts 
 of the human mind and to penetrate to the motives which 
 lie back of words and deeds. More definitely do these 
 incidents indicate the growing popularity of Jesus; they 
 show that men were feeling eager to become his followers 
 or were trying to excuse themselves for refusing to submit 
 to his will. 
 
 In the first case a scribe comes to him with fervor de- 
 claring, "I will follow thee whithersoever thou goest." 
 He had supposed such companionship would be delightful, 
 popular, easy. Jesus declares that it will mean hardship, 
 self-denial, a cross, "Foxes have holes, and the birds of the 
 heaven have nests; but the Son of man hath not where to 
 lay his head." Nothing further is heard of this eager 
 young man. Jesus wishes followers, but he wants them to 
 count the cost; he warns against rashness and incon- 
 siderateness among those who are contemplating his 
 service. 
 
 Another seems ready to follow, but declares that he 
 "first must go and bury his father. It was probably a mere 
 pretense or a poor excuse for refusal or delay. There is 
 something of severity in the stern reply of the Master, 
 "Follow me; and leave the dead to bury their own dead." 
 Nothing should be allowed to keep men from following 
 Christ. No matter how tender the tie or how sacred the 
 duty, that which keeps one from him keeps him among the 
 spiritually dead, and will result ultimately in his being 
 buried by "the dead." 
 
 3. THE SECOND GROUP OF MIRACLES. 
 Chs. 8 : 23 to 9 : 8 
 
 a. Stilling the Storm. Ch. 8 : 23-27 
 
 23 And when he was entered into a boat, his disciples fol- 
 lowed him. 24 And behold, there arose a great tempest in 
 the sea, insomuch that the boat was covered with the waves : 
 but he was asleep. 25 And they came to him, and awoke 
 him, saying. Save, Lord; we perish. 26 And he saith unto 
 them, Why are ye fearful, O ye of little faith? Then he arose, 
 and rebuked the winds and the sea; and there was a great 
 
Matt. 8:27-31 SECOND GROUP OF MIRACLES 69 
 
 calm. 27 And the men marvelled, saying, What manner of 
 man is this, that even the winds and the sea obey him? 
 
 In the first group of miracles Jesus is seen to have power 
 to cure bodily disease; in the second he is shown to have 
 power over the forces of nature, over unclean spirits, and 
 even power to forgive sins. 
 
 Storms were common on the surface of the little lake 
 which Jesus often crossed with his disciples; and storms 
 are frequent in the lives of all his followers. To accompany 
 the Master does not exempt men from struggles, and 
 tempests, from black skies, and hungry waves. Yet this 
 was no usual storm. Even the sturdy fishermen of Galilee 
 were fearful. With the King on board the boat, they should 
 have felt secure. He was calm and untroubled. "The 
 boat was covered with the waves: but he was asleep." 
 
 It was foolish to be afraid; but it was wise to come to 
 the Master with their fears. They awoke him saying, 
 "Save, Lord; we perish." We can be certain that he will 
 bring us relief if we cry to him in any hour of need: but 
 it may be necessary for him to rebuke us. Stronger faith 
 might lessen our fear. He saith unto them, "Why are ye 
 fearful, O ye of little faith?" Then, when he had rebuked 
 his followers, "He arose and rebuked the winds and the sea ; 
 and there was a great calm." Surely this King who is the 
 "Ruler of all nature" can deliver from all possible perils 
 those who put their trust in him. Such experiences must 
 have strengthened the faith of his followers; but the first 
 effect upon the witnesses was deep wonder. They "mar- 
 velled, saying. What manner of man is this, that even the 
 winds and the sea obey him?" 
 
 b. Casting Out Demons. Ch. 8 : 28-34 
 
 28 And when he was come to the other side into the 
 comitry of the Gadarenes, there met him two possessed with 
 demons, coming forth out of the tombs, exceeding fierce, so 
 that no man could pass by that way. 29 And behold, they 
 cried out, saying. What have we to do with thee, thou Son of 
 God? art thou come hither to torment us before the time? 
 30 Now there was afar off from them a herd of many swine 
 feeding. 31 And the demons besought him, saying. If thou 
 
70 THE CREDENTIALS Matt. 8: 32-34 
 
 cast us out, send us away into the herd of swine. 32 And 
 he said unto them, Go. And they came out, and went into 
 the swine: and behold, the whole herd rushed down the steep 
 into the sea, and perished in the waters. 33 And they that 
 fed them fled, and went away into the city, and told every- 
 thing, and what was befallen to them that were possessed 
 with demons. 34 And behold, all the city came out to meet 
 Jesus: and when they saw him, they besought him that he 
 would depart from their borders. 
 
 Jesus had just shown his power over the forces of nature; 
 he now exhibits his authority over the unseen world of 
 spirits. He crossed to the east side of the lake; and "There 
 met him two possessed with demons, coming forth out of 
 the tombs, exceeding fierce, so that no man could pass by 
 that way." These men were not merely insane, they were 
 demoniacs. However, both insanity and demon-possession 
 are symbols of the more terrible tyranny of sin. Men who 
 are slaves of passion, of lust, of appetite, of envy, and of 
 greed, like the Gadarenes among the tombs, dwell in 
 places of uncleanness and death, and endanger all who 
 come near them. 
 
 The demons recognized Jesus as the Son of God; they 
 dreaded his power; they realized that he would deliver the 
 men they were tormenting; and therefore they requested 
 that they might enter a herd of swine which was seen 
 feeding at some distance. When i)ermission was granted 
 "The whole herd rushed down the steep into the sea, and 
 I)erished in the waters." 
 
 It often has been asked why Jesus caused or allowed such 
 a destruction of property. It might be difficult to answer 
 were it not that all the miracles of our Lord were acted 
 parables, intended to teach spiritual truths. On the very 
 surface of this narrative it is evident that the destruction 
 of the swine was related to the deliverance of the men ; they 
 were helped to realize that their condition had been des- 
 perate and their deliverance was real; it revealed to them 
 the power of Christ and led them to trust in him. Most of 
 all it is evident that the destruction of the swine was an 
 arresting message to the men of the neighboring city, both 
 of their possible danger from evil spirits and of the deliver- 
 
Matt. 9: 1-8 SECOxND GROUP OF MIRACLES 71 
 
 ance which Jesus could give from all the tyrannies of 
 suffering and of sin ; but "They besought him that he would 
 depart from their borders." Some there are to-day who 
 fear that the presence of Jesus may cause them some loss 
 of property or at least may rebuke them for their sin. 
 Some regard the King not with loving reverence but only 
 with fear and dread. 
 
 c. Forgiving Sins. Ch. 9 : 1-8 
 
 1 And he entered into a boat, and crossed over, and came 
 into his own city. 2 And behold, they brought to him a man 
 sick of the palsy, lying on a bed: and Jesus seeing their 
 faith said unto the sick of the palsy, Son, be of good cheer; 
 thy sins are forgiven. 3 And behold, certain of the scribes 
 said within themselves, This man blasphemeth. 4 And 
 Jesus knowing their thoughts said. Wherefore think ye evil 
 in your hearts? 5 For which is easier, to say. Thy sins are 
 forgiven; or to say. Arise, and walk? 6 But that ye may 
 know that the Son of man hath authority on earth to forgive 
 sins (then saith he to the sick of the palsy). Arise, and take 
 up thy bed, and go imto thy house. 7 And he arose, and 
 departed to his house. 8 But when the multitudes saw it, 
 they were afraid, and glorified God, who had given such 
 authority tmto men. 
 
 Jesus had shown that he was able to deliver from the 
 dominion of unclean spirits; he now shows that he has 
 power to forgive sin. The occasion was the healing of a 
 man who was "sick of the palsy." This disease was more 
 pitiful than mere paralysis. The control of the muscles 
 was lost, but there were sudden paroxysms of pain, which 
 became more frequent and more agonizing until the poor 
 sufferer found relief in death. The paralytic whom Jesus 
 healed was suffering from the far more terrible malady of 
 sin, of which his disease was the dreadful symbol and 
 probably the result. 
 
 Therefore Jesus considered the deeper need and said to 
 the sick of the palsy, "Son, be of good cheer; thy sins are 
 forgiven." "And behold, certain of the scribes said within 
 themselves. This man blasphemeth." They were quite 
 right; Jesus was guilty of blasphemy and worthy of death, 
 unless, and there is no other alternative, he was himself 
 
72 THE CREDENTIALS Matt. 9: 9-17 
 
 divine. That he was divine he proved, first, by reading 
 the thoughts of his enemies, and secondly, by curing the 
 sufferer of his disease. Neither pronouncing pardon for sin, 
 nor securing instant reUef from palsy lies within the power 
 of man. He who could perform the latter had the right to 
 do the former. Therefore Jesus said to the sick of the 
 palsy, "Arise, and take up thy bed, and go unto they 
 house." The cure was immediate; the demonstration was 
 complete, "He arose, and departed to his house." 
 
 The efTect upon the multitudes was mingled fear and joy. 
 They feared as they found themselves in the presence of a 
 divine King, but the}^ rejoiced that he possessed the right 
 and the authority to grant forgiveness of sins. For all who 
 submit to his will, fear passes into gratitude and praise. 
 
 4. THE CALL OF MATTHEW AND THE QUESTION 
 ABOUT FASTING. Ch. 9 : 9-17 
 
 9 And as Jesus passed by from thence, he saw a man, 
 called Matthew, sitting at the place of toll: and he saith unto 
 him, Follow me. And he arose, and followed him. 
 
 10 And it came to pass, as he sat at meat in the house, 
 behold, many publicans and sinners came and sat down with 
 Jesus and his disciples. 11 And when the Pharisees saw it, 
 they said unto his disciples. Why eateth your Teacher with 
 the publicans and sinners? 12 But when he heard it, he said. 
 They that are whole have no need of a physician, but they that 
 are sick. 13 But go ye and learn what this meaneth, I desire 
 mercy, and not sacrifice: for I came not to call the righteous, 
 but sinners. 
 
 14 Then come to him the disciples of John, saying. Why 
 do we and the Pharisees fast oft, but thy disciples fast not? 
 15 And Jesus said unto them. Can the sons of the bride- 
 chamber mourn, as long as the bridegroom is with them? 
 but the days will come, when the bridegroom shall be taken 
 away from them, and then will they fast. 16 And no man 
 putteth a piece of undressed cloth upon an old garment; for 
 that which should fill it up taketh from the garment, and a 
 worse rent is made. 17 Neither do men put new wine into 
 old wine-skins : else the skins burst, and the wine is spilled, 
 and the skins perish: but they put new wine into fresh wine- 
 skins, and both are preserved. 
 
 Between the second and third groups of miracles there 
 
Matt. 9:9-17 THE CALL OF MATTHEW 73 
 
 are introduced two incidents which in themselves intimate 
 the divine power of Christ. The first was the call to dis- 
 cipleship of a publican, or collector of customs, by the 
 name of Matthew, the man to whom the authorship of 
 this Gospel is assigned. 
 
 His occupation was such as to place him among the class 
 of social outcasts, but One who could cleanse the leper and 
 heal the paralytic evidently was able to transform a de- 
 spised publican into an apostle, an evangelist, and a saint. 
 
 The faith of Matthew was shown by his immediate 
 response, by the evident sacrifice he made in leaving all to 
 follow the Master, and further by his inviting his old 
 friends to a great feast at which Jesus was the guest of 
 honor. It is not difficult to draw parallels which may 
 suggest how sincerity in accepting Christ to-day may be 
 manifested. 
 
 The enemies of Jesus were ready with their criticism. 
 The}^ complained that he ate with publicans and sinners. 
 This was the occasion for uttering one of his most suggestive 
 sayings, "They that are whole have no need of a physician, 
 but they that are sick." Here Jesus asserts his absolute 
 power to give moral healing. He implies that if the 
 Pharisees were morally sound as they professed, they 
 should not begrudge his going to the morally sick, as they 
 regarded publicans to be. 
 
 Jesus did not declare the Pharisees to be sound; that 
 was their estimate of themselves. They really deserved 
 a rebuke, and so he quotes from the Old Testament, 
 'T desire mercy, and not sacrifice." A sacrifice might be a 
 mere external form; the important thing in the sight of 
 God is a right heart. The Pharisees were formally right in 
 their avoidance of sinners; but they showed their evil 
 hearts by their lack of sympathy, and by their enmity 
 against Christ. Then Jesus adds, 'T came not to call the 
 righteous, but sinners." He does not mean to affirm that 
 any class of men are truly righteous ; he wishes to empha- 
 size that his ministry is for sinners. As Matthew invited 
 outcasts to his feast so Jesus, as the divine Host, is ever 
 calling even the worst of sinners to share the blessings of 
 his Kingdom. 
 
74 THE CREDENTIALS Matt. 9: 18-26 
 
 The liberty which Jesus felt in the matter of mere cere- 
 monial observance was further emphasized by his reply 
 to the question as to why he did not require his followers 
 to observe frequent fasts. He declares that fasting as a 
 religious rite is perfectly proper if a genuine expression of 
 religious feeling, but as a matter of rule, or requirement, or 
 a ground of merit, it is futile and absurd. So, for his 
 disciples, it would be most unfitting to fast while he, the 
 heavenly Bridegroom, was with them; when they should 
 be separated from him, then they might fast. Yet,4even 
 then, these matters of ceremony would have little import- 
 ance. He had not come to make a few additions to the 
 Jewish ritual, as a man might put a patch on an old gar- 
 ment. Nor yet could the old forms of Judaism contain the 
 spirit of the Gospel he proclaimed. As new wine, ferment- 
 ing and expanding, would burst leathern bottles already 
 stretched or worn by age, so the religion of Christ could 
 not be confined to any set of ceremonies and should not be 
 confused with any ritual. It was a new life imparted by 
 faith in him. It controlled men, not by rules, but by 
 motives. Its symbol was not a fast but a feast. 
 
 5. THE THIRD GROUP OF MIRACLES. Ch. 9 : 18-34 
 
 a. Raising the Dead and Stopping the Issue of Blood. Ch. 9 : 18-26 
 
 18 While he spake these things unto them, behold, there 
 came a ruler, and worshipped hun, saymg, My daughter is 
 even now dead: but come and lay thy hand upon her, and 
 she shall live. 19 And Jesus arose, and followed him, and 
 50 did his disciples. 20 And behold, a woman, who had an 
 issue of blood twelve years, came behind him, and touched 
 the border of his garment: 21 for she said within herself, If 
 I do but touch his garment, I shall be made whole. 22 But 
 Jesus turning and seeing her said, Daughter, be of good 
 cheer; thy faith hath made thee whole. And the woman was 
 made whole from that hour. 23 And when Jesus came into 
 the ruler's house, and saw the flute-players, and the crowd 
 making a tumult, 24 he said. Give place: for the damsel is 
 not dead, but sleepeth. And they laughed hun to scorn. 25 
 But when the crowd was put forth, he entered in, and took 
 her by the hand; and the damsel arose. 26 And the fame 
 hereof went forth into all that land. 
 
Matt. 9: 18-26 THIRD GROUP OF MIRACLES 75 
 
 The first group of miracles demonstrated the power of 
 Jesus over bodily disease ; the second, over disorder in the 
 physical, spiritual, and moral world; the third reveals 
 his power over death. The same story is related by Mark 
 and Luke who tell us that Jairus was the name of the ruler 
 whose httle daughter Jesus raised from the dead. In all 
 three Gospels the story is interwoven with the account of 
 another miracle which relates the healing of a woman upon 
 whom death had set its seal. The story as told by Matthew 
 is much more brief and omits many of the features men- 
 tioned by the other writers. Matthew wishes to fix the 
 thought upon the long series of marvels which are here 
 reaching their climax. He does not wish to distract the 
 thought by needless details, but only to increase the im- 
 pression already produced as to the kingly power and 
 authority of Christ. Even in this brief scene the move- 
 ment of the Lord is majestic. The ruler approaches him 
 with a request which is beyond the power of man, but Jesus 
 indicates that the petition will be granted. The helpless 
 woman touches his garment and Jesus turns to her with 
 the princely assurance that even her imperfect faith has 
 resulted in a perfect cure. At the house of the ruler in the 
 midst of the tumult of mourning, he speaks the mysterious 
 words of hope, "The damsel is not dead, but slee^peth." 
 He knew that life had left the body, but in view of his 
 purpose and with confidence in his power he spoke a 
 message, the full import of which gives absolute assurance 
 of life beyond the grave, and has comforted countless 
 mourners with its consolation and cheer, "Not dead, but 
 sleepeth." 
 
 The ridicule of the crowd, so rude and heartless, con- 
 trasts with the kingly sympathy of Christ and attests the 
 reality of the miracle. No doubt the little girl was dead; 
 to deny the fact, if that had been the meaning of Jesus, 
 was absurd. What he really meant becomes evident at 
 once. Dismissing the noisy throng he takes the maiden by 
 the hand and instantly she rises, fully restored to life and 
 strength. No wonder "The fame thereof went forth unto 
 all that land." Surely such a King is worthy of trust and 
 homage. 
 
76 THE CREDENTIALS Matt. 9: 27-34 
 
 b. Giving Sight to the Blind and Speech to the Dumb. Ch. 9 : 27-34 
 
 27 And as Jesus passed by from thence, two blind men 
 followed him, crying out, and saying, Have mercy on us, thou 
 son of David. 28 And when he was come into the house, the 
 blind men came to him: and Jesus saith unto them, Believe 
 ye that I am able to do this? They say tmto him. Yea, Lord. 
 29 Then touched he their eyes, saying. According to your 
 faith be it done unto you. 30 And their eyes were opened. 
 And Jesus strictly charged them, saying, See that no man 
 know it. 31 But they went forth, and spread abroad his 
 fame in all that land. 
 
 32 And as they went forth, behold, there was brought to 
 him a dumb man possessed with a demon. 33 And when the 
 demon was cast out, the dimib man spake: and the multi- 
 tudes marvelled, saying. It was never so seen in Israel. 34 
 But the Pharisees said. By the prince of the demons casteth 
 he out demons. 
 
 After Jesus has shown his power over death, the miracle 
 of giving sight to the blind and speech to the dumb may 
 seem less marvelous. It is probable, however, that 
 Matthew places these in this third group of miracles as 
 they show how Jesus restored faculties which in reality 
 were dead. Surely the blind and dumb are accepted 
 pictures of men who need the power of Christ to enable 
 them t& see spiritual realities and rightly to praise the good- 
 ness and love of God. The faith of the blind men whom 
 Jesus healed seems to have been real but it was imperfect. 
 They refused to obey him when he had requested that they 
 should not disclose his healing power. The motive of his 
 command may not be clear; probabl}^ he wished to avoid 
 arousing any sudden outbreak of fanatical enthusiasm 
 which might have arrested the progress of his mission. 
 It is always wise to obey the commands of the King. 
 
 We are told again that at these surprising miracles "The 
 multitudes marvelled," but we read that the Pharisees 
 were aroused to such envious and bitter hatred that they 
 brought against Jesus their most bitter charge, "By the 
 prince of the demons casteth he out demons." It cannot be 
 denied even by his enemies that the power of Christ was 
 supernatural. There is then no other alternative, it was 
 either demonic or divine. 
 
Matt. 9:35-38 THEIR COMMISSION 77 
 
 IV. The Messengers OF THE King. Chs. 9 : 35 to 10 : 42. 
 
 1. THE OCCASION OF THEIR COMMISSION. 
 Ch. 9 : 35-38 
 
 35 And Jesus went about all the cities and the villages, 
 teaching in their syiiagogues, and preaching the gospel of the 
 kingdom, and healing all manner of disease and all manner 
 of sickness. 36 But when he saw the multitudes, he was 
 moved with compassion for them, because they were dis- 
 tressed and scattered, as sheep not having a shepherd. 37 
 Then saith he unto his disciples. The harvest indeed is plen- 
 teous, but the laborers are few. 38 Pray ye therefore the Lord 
 of the harvest, that he send forth laborers into his harvest. 
 
 This portion of the Gospel opens with a summary of the 
 Galilaean ministry of Jesus, similar to that which precedes 
 the "Sermon on the Mount" and the account of the ten 
 great miracles which were recorded as "credentials of the 
 King." This summary properly introduces the record 
 of the commission which Jesus gave to his twelve disciples. 
 It shows the occasion and motive of their mission. It 
 pictures the great crowds which were thronging about 
 Jesus as well as the unreached multitudes which had be- 
 come so great as to demand helpers who might preach 
 in the name of the Master. It looked forward likewise to 
 the time when the rejected King would be taken from his 
 followers and when the whole burden of testimony would 
 rest upon them. It is the fact that the present and the 
 more distant needs were in mind at the same time, which 
 explains many of the difficulties which the commission to 
 the apostles contains. Some of the exhortations and 
 warnings belong to the days of the earthly ministry of our 
 Lord ; and others have their application to all the interven- 
 ing ages and to the experiences of his followers even in 
 years yet to come. The immediate motive, however, which 
 compelled Jesus to act, was his deep compassion for the 
 multitudes. He saw that they were "distressed"; that is, 
 they were harassed by cares and doubts and fears; they 
 were "scattered" or "prostrate," downcast and hopeless; 
 
78 THE MESSENGERS Matt. 10: 1-4 
 
 they were "as sheep not having a shepherd" ; that is, they 
 were in need of a guide, protector, and leader. They were 
 perplexed and knew not which way to turn; they were 
 hungry and knew not how the longing of their souls could 
 be satisfied. It is a striking picture of the world to-day. 
 Its multitudes are likewise helpless. They are in need of 
 that which the Good Shepherd alone can provide. When 
 we sympathize with the Master and look upon the crowds 
 as he fed them, we feel something of his passion and eager- 
 ness to ofifer relief and to send forth those who can testify 
 injhis name. It was his yearning over the multitudes which 
 led Jesus to urge his disciples to pray. He changes the 
 metaphor, but the need implied is obvious: "The harvest 
 indeed is plenteous, but the laborers are few. Pray ye 
 therefore the Lord of the harvest, that he send forth 
 laborers into his harvest." He is telling us that the grain 
 isl ripe and unless workers can be secured, the harvest will 
 be lost. For this loss none feels so deep a sorrow as the 
 Lord himself. It is his harvest and he longs for reapers. 
 They were few in the days of Jesus; they ever have been 
 too few; but the need can be supplied more nearly if the 
 followers of the King will heed his command and unite in 
 prayer for more laborers. Of course such a petition implies 
 and secures a deepening interest on the part of the peti- 
 tioners. When Jesus urged his disciples to pray, he was 
 about to send them forth to work. 
 
 2. THE NAMES OF THE TWELVE. Ch. 10 : 1-4 
 
 1 And he called unto him his twelve disciples, and gave 
 them authority over unclean spirits, to cast them out, and to 
 heal all manner of disease and all manner of sickness. 
 
 2 Now the names of the twelve apostles are these: The 
 first, Simon, who is called Peter, and Andrew his brother; 
 James the son of Zebedee, and John his brother; 3 Phihp, 
 and Bartholomew; Thomas, and Matthew the publican; 
 James the son of Alphaeus, and Thaddaeus; 4 Simon the 
 Cananaean, and Judas Iscariot, who also betrayed him. 
 
 Before Matthew records the list of the memorable names 
 of the immediate and chosen apostles of Christ, he states 
 the character of the work which they were called to do. 
 
Matt. 10: 1-4 THE APOSTLES 79 
 
 They were given "authority over unclean spirits, to cast 
 them out, and to heal all manner of disease and all manner 
 of sickness." These miracles would serve as credentials of 
 their commission. It was a unique privilege. Other great 
 leaders had wrought miracles but none had given this 
 power to their followers. The works of mercy and of 
 grace performed by the Twelve would win for them 
 willing hearers and would secure ready acceptance for the 
 good news they proclaimed. 
 
 The names of the twelve apostles are arranged in three 
 groups of four names each. These same groups and in the 
 same order appear in all the lists recorded by the different 
 evangelists. It is possible that the groups are arranged in 
 accordance with the comparative intimacy with Christ 
 which different apostles enjoyed. At least it is certain 
 that the four first named were the most intimate com- 
 panions and most trusted messengers of Jesus. Peter is 
 mentioned first, not merely because his name begins the 
 list but to suggest that he was first in prominence. Closely 
 associated with him were Andrew, his brother, and James 
 and John, the sons of Zebedee. It had been the privilege 
 of Andrew to bring Peter to Jesus; James had the honor 
 of being the first martyr among the band of apostles; 
 John was the "disciple whom Jesus loved" and who seemed 
 most fully to return this affection and to understand the 
 divine nature of his Lord. 
 
 Philip is named with Bartholomew; the latter we are 
 probably to identify with Nathanael, the Israelite without 
 guile, whom Philip had introduced to his Lord. Thomas 
 is known as the "doubting disciple"; he really had as 
 much loyalty and faith as his companions, but he wished 
 proof of his own choosing and was a man characterized 
 by melancholy and by a certain stubbornness of tempera- 
 ment. Matthew, in only this list of the disciples is called 
 "the publican." It is an intimation that he himself wrote 
 the record. The name "publican" implied something of 
 opprobrium and was therefore given him by none of the 
 other evangelists. He seemed to glory in the fact that 
 Jesus had done so much for him and had called him from 
 the task of a publican to the work of an apostle. 
 
80 THE MESSENGERS Matt. 10: 1-4 
 
 James, the son of Alphaeus, is not to be confused either 
 with the brother of John, nor yet with the brother of 
 Jesus. The last mistake is very commonly made, but this 
 apostle who was elsewhere called "James the Less" 
 followed and trusted Jesus during those long years which 
 "the brother of Jesus" passed in unbelief. It was after 
 the resurrection that "the brother of our Lord" became a 
 disciple and rose to prominence in the early Church, and 
 finally wrote the Epistle which bears his name. The 
 Thaddaeus here mentioned is the same as the "Judas the 
 son of James" mentioned by Luke, and the "Judas (not 
 Iscariot, ") mentioned by John. "Simon the Cananaean" 
 or "Zealot," was so named either because he belonged to 
 the party of extreme nationalists among the Jews, or else, 
 which is less likely, because of his own burning enthusiasm 
 for his Lord. 
 
 Judas was possibly called "Iscariot" to suggest that he 
 came from the town of Kerioth. If so, he was the only 
 disciple who belonged to Judea, and therefore from the 
 first may have had less sympathy with Christ than his 
 eleven comrades. Of this there is no certainty. It is 
 noticeable, however, that whenever he is named, it is 
 always with some reminder of the dark crime inseparable 
 from his memory, as Matthew here adds, "who also be- 
 trayed him." That Jesus should have selected such a man 
 to be his follower has often occasioned wonder and surprise. 
 We are probably to conclude, however, that his character 
 was at first full of promise and that his career is simply 
 a warning of what may be possible for anyone who attempts 
 to follow Christ and who still allows the mastery of some 
 besetting sin. 
 
 Such in brief are the twelve men whom Jesus sent out as 
 his messengers. They were probably men of moderate 
 ability, of modest means, and had no place in the great 
 world of history. They were of diverse characters; some of 
 them are so unknown that they are to us mere names; yet 
 through them was laid the foundation of the greatest 
 movement and the most important institution of all time. 
 It is for the followers of Christ to be loyal to him and then, 
 whatever their talents or limitations, however prominent 
 
Matt. 10:5-15 THE MISSION 81 
 
 or obscure their positions, they can be certain that he will 
 accomplish through them a work which only eternity can 
 measure. 
 
 3. THE MISSION. Ch. 10 : 5-15 
 
 5 These twelve Jesus sent forth, and charged them, saying, 
 Go not into any way of the Gentiles, and enter not into any 
 city of the Samaritans : 6 but go rather to the lost sheep of 
 the house of Israel. 7 And as ye go, preach, saying. The 
 kingdom of heaven is at hand. 8 Heal the sick, raise the 
 dead, cleanse the lepers, cast out demons : freely ye received, 
 freely give. 9 Get you no gold, nor silver, nor brass in your 
 purses; 10 no wallet for your journey, neither two coats, nor 
 shoes, nor staff: for the laborer is worthy of his food. 11 
 And into whatsoever city or village ye shall enter, search out 
 who in it is worthy; and there abide till ye go forth. 12 
 And as ye enter into the house, salute it. 13 And if the house 
 be worthy, let your peace come upon it : but if it be not worthy, 
 let your peace return to you. 14 And whosoever shall not 
 receive you, nor hear yomr words, as ye go forth out of that 
 house or that city, shake off the dust of your feet. 15 Verily 
 I say tmto you. It shall be more tolerable for the land of Sodom 
 and Gomorrah in the day of judgment, than for that city. 
 
 Here Matthew records the charge definitely intended 
 for the twelve apostles and applicable to the task which 
 immediately awaited them. It includes first of all a 
 statement of the scope of their mission. It was not to be 
 to the Gentiles nor the Samaritans, but only to the 
 shepherdless sheep of the "house of Israel." Later on, 
 these same apostles would be sent to Samaria and the 
 "uttermost part of the earth," but for the present they 
 were to prepare the way for the King who likewise limited 
 his ministry to his own people. It is true that he also 
 brought his message to Samaritans and once crossed the 
 border into a heathen land. He also indicated on more 
 than one occasion that his work was for the Gentiles who 
 would ultimately receive him as King. However, during 
 the da^^s of his earthly ministry, he restricted himself and 
 usually labored within the same bounds which he desig- 
 nates as the field of temporary service for his followers. 
 
 The message they were to deliver was identical with his 
 own, "The kingdom of heaven is at hand." Later on they 
 
82 THE MESSENGERS Matt. 10: 5-15 
 
 were to state more explicitly that he himself was the King, 
 and finally they were to be witnessess of his atoning work 
 and his glorious resurrection; but on this first mission 
 they were to call men to repentance and to promise them 
 the blessings of the coming Kingdom. 
 
 Their message was to be attended b}' works of mercy. 
 They were not only to heal the sick, to cleanse the lepers, 
 to cast out demons, but even to raise the dead. There is 
 something very startling in this commission and it is not 
 strange that a ministry so attested awakened wonder and 
 belief in countless multitudes. As to their recompense 
 and reward, Jesus declares, "Freely ye received, freely 
 give." This does not mean that they were not to receive 
 support in their labor. The contrary is at once stated; 
 but it does imply that they were not to use their mission 
 as a means of acquiring wealth. The good news that had 
 been gratuitously bestowed should not be employed as a 
 means of gain. 
 
 They were to take with them for their journey nothing 
 which might needlessly encumber them. The specific 
 directions of the Master were not intended to produce dis- 
 comfort or involve distress, but only to free them from 
 needless care. They were to be discreet as to the place 
 where they abode. They were to be courteous in their 
 attitude toward those by whom they might be entertained; 
 but they were to waste no time on fruitless soil. If they 
 were not received as messengers of the King, they were at 
 once to seek some new field of labor. However, they were 
 to give a solemn warning to such unbelievers and were to 
 shake off the dust of their feet as though they had been 
 treading on polluted ground. It is evident that these 
 injunctions were intended only for the days when the 
 apostles were preparing the way for the earthly labors of 
 their Lord. Many of these directions were purely tempor- 
 ary. Jesus wished to impress upon them the fact that the 
 time of his ministry would be brief, that the message which 
 they bore was important, and that refusal to accept the 
 good news was a serious offense, so that he could close the 
 special injunctions by the statement that it would be more 
 tolerable for the land of Sodom and Gomorrah in the day 
 
Matt. 10: 16-23 THE SUFFERING 83 
 
 of judgment than for one of these unbelieving cities to 
 which Jesus sent his first messengers. 
 
 4. THE SUFFERING. Ch. 10 : 16-23 
 
 16 Behold, I send you forth as sheep in the midst of wolves : 
 be ye therefore wise as serpents, and harmless as doves. 17 
 But beware of men: for they will deliver you up to councils, 
 and in their synagogues they will scourge you; 18 yea and 
 before governors and kings shall ye be brought for my sake, 
 for a testimony to them and to the Gentiles. 19 But when 
 they deliver you up, be not anxious how or what ye shall 
 speak: for it shall be given you in that hour what ye shall 
 speak. 20 For it is not ye that speak, but the Spirit of your 
 Father that speaketh in you. 21 And brother shall deliver 
 up brother to death, and the father his child: and children 
 shall rise up against parents, and cause them to be put to 
 death. 22 And ye shall be hated of all men for my name's 
 sake: but he that endureth to the end, the same shall be 
 saved. 23 But when they persecute you in this city, flee into 
 the next : for verily I say unto you. Ye shall not have gone 
 through the cities of Israel, tUl tiie Son of man be come. 
 
 In the warning which Matthew records as intended for 
 the messengers of the King, there is much which evidently 
 applies to the experiences of a later day, and to those who, 
 through the passing centuries, have endured hardship for 
 the sake of Christ. The testimony of the Master prepared 
 his followers not only for the unbelief and the indifference 
 of those to whom they testified, but also for the active 
 persecution and cruel hostility of bitter enemies. His 
 messengers were to go forth "as sheep in the midst of 
 wolves." They needed, therefore, to be wise as serpents 
 and harmless as doves. They were to be delivered to 
 councils for trial; they were to be cruelly scourged in 
 public ; they were even to testify before the governors and 
 ivings of heathen lands. When brought to trial, however, 
 they were not to be anxious as to the message which 
 they should deliver. The Master himself would furnish 
 for them words of wisdom. The very Spirit of God would 
 speak through them. 
 
 Their suffering would involve the treachery of even the 
 nearest kindred; brother would betray brother, the father 
 
84 THE MESSENGERS Matt. 10: 24-33 
 
 his child, and children would cause the death of their own 
 parents. For the sake of his name, the messengers of Christ 
 would be hated of all men, but their distress would issue in 
 eternal salvation. When persecuted they were not need- 
 lessly to imperil their lives; they were not to seek the glory 
 of martyrdom. However, the time of their distress was 
 not unlimited. Deliverance was always imminent. The 
 period allotted for their labors should be regarded as brief. 
 Their task would not be complete until the Son of Man 
 appeared. For the followers of Christ experiences are 
 various; they change with the revolving years; but in 
 no age need they be surprised at the hostility of the world ; 
 in every hour of darkness they may be cheered by the hope 
 of the coming of the King. 
 
 5. THE ENCOURAGEMENT. Ch. 10 : 24-33 
 
 24 A disciple is not above his teacher, nor a servant above 
 his lord. 25 It is enough for the disciple that he be as his 
 teacher, and the servant as his lord. If they have called the 
 master of the house Beelzebub, how much more them of his 
 household ! 26 Fear them not therefore : for there is nothing 
 covered, that shall not be revealed ; and hid, that shall not be 
 known. 27 What I tell you in the darkness, speak ye in the 
 light; and what ye hear in the ear, proclaim upon the house- 
 tops. 28 And be not afraid of them that kill the body, but are 
 not able to kill the soul: but rather fear him who is able to 
 destroy both soul and body in hell. 29 Are not two sparrows 
 sold for a, penny? and not one of them shall fall on the ground 
 without your Father: 30 but the very hairs of your head are 
 all numbered. 31 Fear not therefore; ye are of more value 
 than many sparrows. 32 Every one therefore who shall con- 
 fess me before men, him will I also confess before my Father 
 who is in heaven. 33 But whosoever shall deny me before 
 men, him will I also deny before my Father who is in heaven. 
 
 Not only did the Master comfort his followers by the 
 assurance of a coming deliverance, but he told them that 
 it would be their distinction to suffer as he has suffered. 
 It need not surprise them if the servants met with the same 
 treatment which was given to their Lord. If men called 
 him "Beelzebub," they would use no less reproachful titles 
 in addressing his followers. Just what that particular 
 
Matt. 10: 34-39 THE CROSS 85 
 
 epithet may have meant, it is impossible to determine; 
 but the warning was clear that they should share in the 
 hatred which had been shown toward him. They were 
 encouraged, however, not to fear. Three times the exhorta- 
 tion was repeated. In spite of their sufferings they were 
 not to be terrified, because their testimony would be made 
 only the more powerful because of their distress. They 
 were not to fear the most cruel enemies, for these might 
 kill the body, but their trust was in One whose power was 
 not limited to the present life. He could "destroy both 
 soul and body in hell." A reverent fear of him would 
 destroy all fear of men. They were further encouraged by 
 the assurance that this heavenly Father would care for 
 them. He knew of the fall of the sparrow and regarded the 
 smallest portions of the bodies of his children; he would 
 certainly protect and deliver them in the time of danger. 
 Most of all, should they be encouraged by the glory which 
 would await them as they stood at last before the throne 
 of the Father in heaven. Those who had been loyal to 
 Christ on earth would then receive a glorious recognition 
 and would be acknowledged as the true children of God. 
 Whatever may be involved in an open confession of Christ 
 should be cheerfully and heroically endured. Needed 
 strength will be given in the present and in the future the 
 blessedness of heaven. 
 
 6. THE CROSS. Ch. 10 : 34-39 
 
 34 Think not that I came to send peace on the earth: I 
 came not to send peace, but a sword. 35 For I came to set a 
 man at variance against his father, and the daughter against 
 her mother, and the daughter in law against her mother in 
 law: 36 and a man's foes shall be they of his own household. 
 37 He that loveth father or mother more than me is not 
 worthy of me ; and he that loveth son or daughter more than 
 me is not worthy of me. 38 And he that doth not take his 
 cross and follow after me, is not worthy of me. 39 He that 
 findeth his life shall lose it; and he that loseth his life for my 
 sake shall find it. 
 
 In warning his messengers of the suffering which might 
 attend their ministry, Jesus speaks with definiteness and 
 
86 THE MESSENGERS Matt. 10: 40-42 
 
 assures them of its certain bitterness. If they are to testify 
 to an unbelieving and impenitent world, they must expect 
 opposition, persecution, and pain. The final issue of the 
 mission of Christ will be universal peace, but that will not 
 result from the first proclamation of his demands. There 
 will arise, rather, a sharp division between those who 
 accept and those who reject him. The presente of Christ 
 always occasions separations. Some are for him and some 
 are against him. "Think not," the Master warns his 
 followers, "that I came to send peace on the earth: I came 
 not to send peace, but a sword." These separations will 
 appear even in the most sacred circles. A man will be 
 "at variance against his father, and the daughter against 
 her mother" ; "a man's foes shall be they of his own house- 
 hold." No tie, however tender should be allowed to keep 
 one from fidelity to Christ. "He that loveth father or 
 mother more than me is not worthy of me." The sacrifice 
 may involve life itself, "He that doth not take his cross 
 and follow after me, is not worthy of me." The cross 
 here indicates an instrument of death. It is used, here, 
 for the first time in the story. Matthew may be regarded as 
 the "Gospel of rejection." At the end of his earthly 
 pathway Jesus saw a dark cross on the horizon. Under the 
 shadow of that cross most of his work was done. It was 
 not unnatural, therefore, that his followers should like- 
 wise endure something of his suffering and even for his 
 sake should lay down their lives. The Master seems to 
 picture a long procession of men and women each bearing 
 a cross to the place of death. He indicates, however, that 
 such sacrifice will result in the largest life both here and 
 hereafter. "He that findeth his life shall lose it; and 
 he that loseth his life for my sake shall find it." 
 
 7. THE SYMPATHY. Ch. 10 : 40-42 
 
 40 He that receiveth you receiveth me, and he that receiv- 
 eth me receiveth him that sent me. 41 He that receiveth a 
 prophet in the name of a prophet shall receive a prophet's 
 reward : and he that receiveth a righteous man in the name of 
 a righteous man shall receive a righteous man's reward. 42 
 And whosoever shall give to drink unto one of these Uttle ones 
 
Matt. 10:40-42 THE SYMPATHY 87 
 
 a cup of cold water only, in the name of a disciple, verily I 
 say unto you he shall in no wise lose his reward. 
 
 The final words of this commission, addressed by the 
 King to his messengers, embody another statement of 
 encouragement. He has already assured them of the pro- 
 tection of the Father and of the glory which he will bestow. 
 He now declares that they will not be without sympathy 
 from men; and he indicates the blessedness of those who 
 in any age show kindness and give relief to such as are 
 testifying for him. He declares that one who receives his 
 messenger is in a real sense receiving the King himself, 
 and that whoever receives a prophet who is speaking for 
 the King, shall partake in the reward of the prophet ; that 
 he who receives a righteous man, that is, one who is pro- 
 claiming the;^law of the King and is presumably observing 
 that law himself, will partake in the reward of the righteous. 
 He even promises that one who gives a cup of cold water to 
 a disciple, because he is a disciple, will receive a sure 
 reward. It is not given to all men to be public messengers 
 like the twelve apostles, but all can share in their work 
 and can become partakers of their glory and their joy by 
 showing for them sympathy and by olTering to them help 
 and relief in the name of their Lord. 
 
88 THE CLAIMS Matt. 11: 1-19 
 
 V. The Claims of the King. Chs. 11, 12 
 
 1. THE MESSIAH PREDICTED BY JOHN. Ch. 11 : 1-19 
 
 1 And it came to pass when Jesus had finished command- 
 ing his twelve disciples, he departed thence to teach and 
 preach in their cities. 
 
 2 Now when John heard in the prison the works of the 
 Christ, he sent by his disciples 3 and said unto him, Art thou 
 he that cometh, or look we for another? 4 And Jesus an- 
 swered and said unto them. Go and tell John tlie things 
 which ye hear and see: 5 the blind receive their sight, and 
 the lame walk, the lepers are cleansed, and the deaf hear, 
 and the dead are raised up, and the poor have good tidings 
 preached to them. 6 And blessed is he, whosoever shall find 
 no occasion of stumbling in me. 
 
 7 And as these went their way, Jesus began to say unto 
 the multitudes concerning John, What went ye out into the 
 wilderness to behold? a reed shaken with the wind? 8 But 
 what went ye out to see? a man clothed in soft raiment? 
 Behold, they that wear soft raiment are in king's houses. 9 
 But wherefore went ye out? to see a prophet? Yea, I say unto 
 you, and much more than a prophet. 10 This is he, of whom 
 it is written, 
 
 Behold, I send my messenger before thy face, 
 
 Who shalL prepare thy way before thee. 
 
 11 Verily I say unto you. Among them that are bom of women 
 there hath not arisen a greater than John the Baptist: yet he 
 that is but little in the kmgdom of heaven is greater than he. 
 
 12 And from the days of John the Baptist until now the king- 
 dom of heaven suffereth violence, and men of violence take 
 it by force. 13 For all the prophets and the law prophesied 
 until John. 14 And if ye are willing to receive it, this is Elijah, 
 that is to come. 15 He that hath ears to hear, let him hear. 
 16 But whereunto shall I liken this generation? It is like 
 unto children sitting in the marketplaces, who call unto 
 their fellows 17 and say, We piped unto you, and ye did not 
 dance; we wailed, and ye did not mourn. 18 For John came 
 neither eating nor drinking, and they say, He hath a demon. 
 19 The Son of man came eating and drinking, and they say. 
 Behold, a gluttonous man and a winebibber, a friend of publi- 
 cans and sinners! And wisdom is justified by her works. 
 
Matt. 11:1-19 MESSIAH PREDICTED 89 
 
 In chapters eleven and twelve of his Gospel, Matthew 
 reveals the increasing hostiHty to Christ shown by his 
 enemies. It is more and more obvious that the King is to 
 be rejected. This forms the continual background of the 
 picture. On the other hand, Jesus is here making with 
 ever-increasing clearness his claims to be the Messiah, 
 the King of Israel, the predicted Saviour of the world. 
 In recording these claims Matthew is, therefore, furthering 
 the specific purpose of his Gospel. In earlier chapters 
 Jesus has borne similar testimony to himself and in later 
 chapters this testimony will become ever more definite 
 and complete. Yet as it is the custom of Matthew to 
 group materials under certain definite topics, in order to 
 heighten the effect, so here is a series of incidents, in each 
 one of which the King makes a startling claim. First of 
 all, when John the Baptist sends from prison to ask whether 
 or not Jesus is the coming One, the predicted Messiah, 
 Jesus sends as his reply a description of the gracious work 
 which he is performing and particularly of the glad tidings 
 which he is preaching even to the poor. These should be 
 signs to reassure John, and in spite of the long delay on the 
 part of Christ in publicl}^ manifesting himself as the 
 Messiah, John should not doubt the truth which he had 
 himself publicly proclaimed. Then, as the messengers 
 are leaving, Jesus turns to the multitudes to bear his 
 matchless testimony to the character and work of John. 
 The people, who had heard the bold preaching of the herald, 
 were probably ready to point at him the finger of scorn as 
 he has sent a message which implies something at least of 
 doubt as to the truth of his own testimony; but Jesus de- 
 clares that John is the greatest among men. His greatness 
 consists partly in his character, but more definitely in his 
 career. He was great as a man but still greater as the 
 messenger of the Messiah. His moral greatness is set 
 forth by an implied negative answer to two questions: 
 First, he was a man of courage, for very obviously he was 
 not like a "reed shaken with the wind." In spite of op- 
 position and peril and in the face of the king he had stood 
 firm as a rock. He also was a man of consecration; he 
 was not a man who wore "soft raiment," that is, who 
 
90 THE CLAIMS Matt. 11: 1-19 
 
 sought only comfort and gratification. At any sacrifice he 
 had pursued his great mission. It was indeed this mission 
 which constituted his essential greatness. UnUke other 
 prophets who had predicted the coming of Christ, John 
 enjoyed the unique privilege of actually pointing to Jesus 
 and declaring him to be the Messiah. He was indeed the 
 messenger of whom the prophet Malachi had spoken, 
 "Behold, I send my messenger before thy face who shall 
 prepare thy way before thee." It was because John was 
 his herald that Jesus declared of him, ''Verily I say unto 
 you, Among them that are born of women there hath not 
 arisen a greater than John the Baptist." How great then 
 was Jesus; what does he claim to be? If to point to Jesus 
 as the Christ is the greatest task ever assigned to man, is 
 not Jesus "the Christ," and is he not greater than man? 
 Is not this claim clearly involved in the praise which Jesus 
 bestowed upon John the Baptist? 
 
 The Master adds a gracious and mysterious word, 
 "He that is little in the kingdom of heaven is greater than 
 he." It must at least mean that present messengers of 
 Christ know more of his person and work than even John 
 the Baptist knew; and more definitely still, that however 
 great may be the privilege of any messenger in this present 
 time, it will not compare with the glory of the least of 
 those who arfe admitted to the Kingdom of heaven. In 
 that perfected Kingdom the relative position of John is 
 not implied. That will be determined by the comparative 
 faithfulness of those who like John have been privileged 
 to witness for the King. 
 
 As has been suggested, the background of this glorious 
 claim is the dark picture of the rejection of. Jesus. As the 
 forerunner was imprisoned, so Jesus is to be disowned and 
 crucified. Both in the person of the herald and in the 
 person of the King himself "The kingdom of heaven 
 suffereth violence." If John who came in the spirit and 
 power of Elijah was allowed to languish in prison, the 
 King saw clearly that for himself there was ready a cross. 
 With the thought of his own rejection coupled with that of 
 John, Jesus spoke the parable of the "children sitting in 
 the marketplaces" who were complaining that their 
 
Matt. 11:20-24 THE IMPENITENT 91 
 
 companions were unwilling in their childish games to 
 imitate either funerals or weddings, John had come with 
 his solemn call to repentance, and men turned from him as 
 from a gloomy fanatic, declaring "He hath a demon." 
 Jesus came eating and drinking, showing the glad life which 
 befitted his good news; but they declared that he was "a 
 gluttonous man and a winebibber." Neither one was able 
 to please the unbelieving generation of Jews. They were 
 both rejected, not because of their manner of life, but be- 
 cause John insisted upon repentance, and because Jesus 
 claimed to be the Christ, the Messiah, the divine King. 
 
 2. THE JUDGE OF THE IMPENITENT. Ch. 11:20-24 
 20 Then began he to upbraid the cities wherein most of his 
 mighty works were done, because they repented not. 21 
 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if 
 the mighty works had been done in Tyre and Sidon which 
 were done in you, they would have repented long ago in sack- 
 cloth and ashes. 22 But I say unto you, it shall be more 
 tolerable for Tyre and Sidon in the day of judgment, than for 
 you. 23 And thou, Capernaum, shalt thou be exalted unto 
 heaven? thou shalt go down unto Hades: for if the mighty 
 works had been done in Sodom which were done in thee, it 
 would have remained until this day. 24 But I say unto you 
 that it shall be more tolerable for the land of Sodom in the 
 day of judgment, than for thee. 
 
 Jesus implies a further claim when he turns to pronounce 
 his solemn woes upon Chorazin and Bethsaida and Ca- 
 pernaum. Who but a divine King could venture to pro- 
 nounce such penalties upon these cities; who would ven- 
 ture to declare the relative punishments which would be 
 meted out in the day of judgment? More definite still 
 was the implication that, if failure to believe in him was 
 declared to be a cause for eternal punishment, then surely 
 he must be the Christ, the Saviour, who was in his person 
 all that he suggested and declared. Can we imagine any 
 other man than he solemnly stating that if men did not 
 believe in him and accept him as a Lord and Saviour, they 
 should suffer the doom of hell? Who must it be who makes 
 such claims for himself? It is well to note here that Jesus 
 pronounces his woes not merely upon the wicked, the im- 
 
92 THE CLAIMS Matt. 11:25-30 
 
 moral, the depraved, but upon those who are indifferent 
 to his claims. Again it should be noted that Jesus insists 
 that the larger the opportunity for beUef, the greater is the 
 condemnation upon those who reject him. Capernaum is 
 to be brought down unto Hades because the city has been 
 exalted to heaven in the privilege it had enjoyed in witness- 
 ing the mighty works of Christ. His miracles were his 
 credentials. Whatever view may be taken by modern 
 men of these wonderful works, Jesus declares that they 
 bore definite testimony to his claims and that those who 
 beheld them were under greater condemnation for their 
 unbelief. It is certainly true to-day that a larger know- 
 ledge of Christ and of his power places upon men a greater 
 responsibility to accept him as Lord and Master and to 
 render him homage as to the universal King. 
 
 3. THE REVEALER OF THE FATHER. Ch. 11 : 25-30 
 25 At that season Jesus answered and said, I thank thee, 
 
 Father, Lord of heaven and earth, that thou didst hide these 
 things from tlie wise and understanding, and didst reveal 
 them unto babes : 26 yea, Father, for so it was well-pleasing 
 in thy sight. 27 All things have been delivered unto me of 
 my Father: and no one knoweth the Son, save the Father; 
 neither doth any know the Father, save the Son, and he to 
 whomsoever the Son willeth to reveal him. 28 Come unto 
 me, all ye that labor and are heavy laden, and I will give 
 you rest. 29 Take my yoke upon you, and leam of me ; for 
 
 1 am meek and lowly in heart: and ye shall find rest imto 
 your souls. 30 For my yoke is easy, and my burden is light. 
 
 It is at this time that Jesus gives expression to truths 
 which embody such definite claims of a unique relation- 
 ship to God that they are regarded by many as equal to 
 the similar statements in the Gospel of John. They should 
 be weighed carefully by those who insist that the first 
 three Gospels do not testify to the divine nature of Christ. 
 Jesus here returns thanks that the truth concerning him- 
 self, while hidden from "the wise and understanding" 
 has been revealed to "babes." Jesus does not mean that in- 
 tellectual attainment necessarily stands in the way of faith 
 in him; but he does imply that it is not necessary. Even 
 the most ignorant and untutored are able to apprehend 
 
Matt. 12: 1 LORD OF THE SABBATH 93 
 
 the saving truth concerning Christ. Their ignorance is no 
 advantage ; yet it is no disquaHfication. Jesus is returning 
 thanks that saving knowledge is not dependent upon 
 worldly wisdom. He goes on to state that no one really 
 understands him excepting the Father, and that no one 
 really knows God excepting those to whom Jesus himself 
 is willing to reveal him. As we remember this claim of a 
 unique and incomparable knowledge of the Father and of 
 an ability to reveal this knowledge to whomsoever he will, 
 we can fully understand the difficult but precious and in- 
 comparably beautiful invitation, familiar to every believ- 
 ing heart, "Come unto me, all ye that labor and are 
 heavy laden, and I will give you rest." To those who 
 are burdened by the legal requirements of the professed 
 teachers of religion, to those whose hearts were heavy with 
 doubt and sorrow and fear, Jesus gives this gracious call, 
 to come to him, as to one who can reveal to them the 
 Father in all his grace and goodness and love. He urges all 
 to become his disciples, "Take my yoke upon you, and 
 learn of me." In contrast to the teachers of the day, he 
 declares that he is "meek and lowly in heart." He offers 
 to all men rest, not from physical burdens, not from strug- 
 gles and distresses, but in spite of all these, rest for the 
 soul. He strengthens his invitation by the blessed as- 
 surance that the yoke he asks us to bear is "easy"; the 
 "burden" which he places upon us is "Hght." This is an 
 incomparable invitation; and does it not embody a match- 
 less claim? Who among all the characters that have 
 stepped upon the stage of human history could venture to 
 say for a single moment what Jesus here says? On the lips 
 of any other speaker would it not sound hollow, futile, 
 absurd? As the words fall from his lips they touch the 
 soul with all the sweet cadences of a heavenly melody, 
 with all the assurance of divine reality. He who spoke 
 these words must have been the Son of God, he must have 
 been the divine King. 
 
 4. THE LORD OF THE SABBATH. Ch. 12 : 1-21 
 
 1 At that season Jesus went on the sabbath day through 
 the grainfields ; and his disciples were hungry and began to 
 
94 THE CLAIMS Matt. 12:2-21 
 
 pluck ears and to eat. 2 But the Pharisees, when they saw 
 it, said unto him, Behold, thy disciples do that which it is 
 not lawful to do upon the sabbath. 3 But he said unto them, 
 Have ye not read what David did, when he was himgry, and 
 they that were with him ; 4 how he entered into the house of 
 God, and ate the showbread, which it was not lawful for him 
 to eat, neither for them that were with him, but only for the 
 priests? 5 Or have ye not read in the law, that on the sab- 
 bath day the priests in the temple profane the sabbath, and 
 are guiltless? 6 But I say unto you, that one greater than the 
 temple is here. 7 But if ye had known what this meaneth, I 
 desire mercy, and not sacrifice, ye would not have condemned 
 the guiltless. 8 For the Son of man is lord of the sabbath. 
 
 9 And he departed thence, and went into their synagogue : 
 10 and behold, a man having a withered hand. And they 
 asked him, saying. Is it lawful to heal on the sabbath day? 
 that they might accuse him. 11 And he said unto them. 
 What man shall there be of you, that shall have one sheep, 
 and if this fall into a pit on the sabbath day, will he not lay 
 hold on it, and lift it out? 12 How much then is a man of 
 more value than a sheep! Wherefore it is lawful to do good 
 on the sabbath day. 13 Then saith he to the man. Stretch 
 forth thy hand. And he stretched it forth ; and it was restored 
 whole, as the other. 14 But tlie Pharisees went out, and took 
 counsel against him, how they might destroy him. 
 
 15 And Jesus perceiving it withdrew from thence: and 
 many followed him; and he healed them all, 16 and charged 
 them that they should not make him known: 17 that it might 
 be fulfilled which was spoken through Isaiah the prophet, 
 saymg, 
 
 18 Behold, my servant whom I have chosen; 
 My beloved in whom my soul is well pleased: 
 I will put my Spirit upon him, 
 
 And he shall declare judgment to the Gentiles. 
 
 19 He shall not strive, nor cry aloud; 
 
 Neither shall any one hear his voice in the streets. 
 
 20 A bruised reed shall he not break. 
 And smoking flax shall he not quench, 
 Till he send forth judgment unto victory. 
 
 21 And in his name shall the Gentiles hope. 
 
 The opposition to Jesus became most bitter and intense 
 when he defended his disciples for having broken a minute 
 traditional rule as to the observance of the day of rest. 
 
Matt. 12:2-21 LORD OF THE SABBATH 95 
 
 His followers had been guilty of appeasing their hunger by 
 picking ears of ripened grain, an act which the Pharisees 
 interpreted as breaking the law of the Sabbath. In his 
 reply Jesus declared that this law, which is sacred and 
 divine, can be broken to perform a work of necessity, as 
 was done in the case of David, who in a time of necessity 
 broke a law relative to Temple worship. Furthermore, as 
 Jesus reminds his enemies, the priests in the Temple con- 
 tinually break the law of Sabbath rest and are guiltless. 
 The defense seems to be complete but Jesus startles his 
 hearers b}^ adding, "But I say unto you, that one greater 
 than the temple is here." What more blasphemous utter- 
 ance could be imagined? The Temple embodied all that 
 was most sacred in the life of the nation; yet Jesus de- 
 clares of himself that he is greater than all the worship and 
 symbols and laws of the house of God. He even goes 
 further still, and declares that he is "lord of the sabbath." 
 No wonder that such claims goaded his enemies to madness. 
 There seems to be no alternative. Either Jesus was a 
 blasphemer or he was divine. 
 
 While Jesus has answered the Pharisees, he has not made 
 himself liable to arrest, so they further observe him to see 
 whether he will not himself break the Sabbath law. There 
 is in the synagogue, where Jesus has gone to worship, a 
 poor cripple whom Jesus heals. As he does so he explains 
 the other ground on which Sabbath rest may be broken. 
 It is on the ground of mxcrcy. He does not suggest that the 
 law of Sabbath rest has been abrogated. His own example 
 would take us on the Sabbath day to the house of God. 
 It would show us that this day is divinely appointed for 
 worship and for rest, but that the two possible grounds for 
 breaking this rest are works of necessity and mercy. His 
 gracious healing of the cripple on the Sabbath was regarded 
 as involving work and so as sinful. Such was the inter- 
 pretation of his enemies. His followers regarded it as a 
 demonstration of deity. A choice must be made. "The 
 Pharisees went out, and took counsel against him, how 
 they might . destroy him." 
 
 Jesus, however, meekly withdrew from the hatred and 
 opposition of the rulers, and Matthew declares that this 
 
96 THE CLAIMS Matt. 12: 22-37 
 
 was in fulfillment of the prediction which described the 
 Messiah as one who would be meek and gentle, who would 
 "not strive, nor cry aloud." He would not break the 
 "bruised reed" nor quench the "smoking flax." A time 
 would come, however, when he would appear in triumph 
 and in victory. Even though his own nation might reject 
 him, the da^^ would come when in his name the Gentiles 
 would hope and would find in him the King of life. 
 
 5. THE AGENT OF THE HOLY SPIRIT. Ch. 12 : 22-37 
 22 Then was brought unto him one possessed with a demon, 
 blind and dumb : and he healed him, insomuch that the dumb 
 man spake and saw. 23 And all the multitudes were amazed, 
 and said, Can this be the son of David? 24 But when the 
 Pharisees heard it, they said. This man doth not cast out 
 demons, but by Beelzebub the prince of the demons. 25 
 And knowing their thoughts he said unto them. Every king- 
 dom divided against itself is brought to desolation ; and every 
 city or house divided against itself shall not stand: 26 and if 
 Satan casteth out Satan, he is divided against himself; how 
 then shall his kingdom stand? 27 And if I by Beelzebub 
 cast out demons, by whom do yoiu: sons cast them out? there- 
 fore shall they be your judges. 28 But if I by the Spirit of 
 God cast out demons, then is the kingdom of God come upon 
 you. 29 Or how can one enter into the house of the strong 
 man, and spoil his goods, except he first bind the strong man? 
 and then he will spoil his house. 30 He that is not with me 
 is against me ; and he that gathereth not with me scattereth. 
 31 Therefore I say imto you, Every sin and blasphemy shall 
 be forgiven unto men; but the blasphemy against the Spirit 
 shall not be forgiven. 32 And whosoever shall speak a word 
 against the Son of man, it shall be forgiven him; but whoso- 
 ever shall speak against the Holy Spirit, it shall not be for- 
 given him, neither in this world, nor in that which is to come. 
 33 Either make the tree good, and its fruit good; or make 
 the tree corrupt, and its fruit corrupt: for the tree is known 
 by its fruit. 34 Ye ofifsprmg of vipers, how can ye, bemg evil, 
 speak good things? for out of the abundance of the heart the 
 mouth speaketh. 35 The good man out of his good treasure 
 bringeth forth good things: and the evil man out of his evil 
 treasure bringeth forth evil things. 36 And I say imto you, 
 that every idle word that men shall speak, they shall give 
 account thereof in the day of judgment. 37 For by thy 
 
Matt. 12:22-37 THE SPIRIT'S AGENT 97 
 
 words thou shalt be justified, and by thy words thou shalt be 
 condemned. 
 
 The casting out of demons caused the multitudes to 
 marv^el and to question whether Jesus was not possibly 
 the promised Messiah ; for the Pharisees it was the occasion 
 of a desperate and vicious charge; the reply of Jesus em- 
 bodied one of his most definite claims. That miracles were 
 being performed, his enemies could not deny; the super- 
 human power must have been divine or demonic; the 
 Pharisees were driven to accept the latter choice; they 
 declared that Jesus cast out demons by the aid of the Devil, 
 
 Jesus showed the charge to be absurd by reminding them 
 that if Satan was casting out his own agents it was like 
 casting out himself; he would be destroying his own king- 
 dom, which would be ridiculous to suppose. 
 
 Further, Jesus appealed to the fact that there were many 
 Jews who, as exorcists, claimed to be casting out demons 
 and were approved by the Pharisees; to single out Jesus 
 for attack was an evidence of injustice and malice. 
 
 Then Jesus declared plainly that his works were wrought 
 by the Spirit of God and were evidences that, in his person, 
 the Kingdom of God was manifest among them, and that 
 the power of Satan was being overthrown. The two king- 
 doms were opposed to each other and men must choose on 
 which side to stand. If not on the side of Jesus then the 
 Pharisees must be on the side of Satan. Thus Jesus turned 
 the charge upon his enemies. 
 
 He did more. He declared that their charge was a sin 
 which could not be forgiven; it was "blasphemy against 
 the Spirit" ; it was attributing to Satan the power of God. 
 In the present day it is popular to say that "resisting the 
 Holy Ghost," or "sinning away the day of grace" is 
 "the unpardonable sin." This is both a confusion of ideas 
 and a misinterpretation of the words of Jesus. He de- 
 clared that a person might be forgiven for misunderstand- 
 ing his mission and message, for even speaking against 
 him as "the Son of man," but to ascribe maliciously his 
 power to the Devil, and to thus "speak against the Holy 
 Spirit," could be forgiven "neither in this world, nor in that 
 which is to come." 
 
98 THE CLAIMS . Matt. 12: 38-45 
 
 Such an atrocious charge could come only out of an 
 evil heart. The miracles of Jesus were gracious and could 
 come from only a pure source, like good fruit from a good 
 tree; on the other hand, the venemous attack of his 
 enemies revealed them to be a brood of vipers, incapable 
 of bringing forth anything but evil. Blasphemy is not a 
 mere utterance of the lips; it is serious because it is an 
 expression of the heart; for even their light and careless 
 words men are responsible; how great then is the guilt 
 of such a cruel slander! 
 
 The Pharisees brought the charge against Jesus; he 
 replied that in so doing they were guilty of an unpardon- 
 able sin against the Holy Spirit; therefore, in what unique 
 relation to the Holy Spirit did Jesus claim to stand? 
 Could any other man who ever lived make the same as- 
 sertion about himself? If too, in his person, the Kingdom 
 was present, was not this the Spirit-anointed King, the 
 Messiah, whom Matthew distinctively depicts? 
 
 6. THE PROPHET AND THE KING. Ch. 12 : 38-45 
 
 38 Then certain of the scribes and Pharisees answered 
 him, saying, Teacher, we would see a sign from thee. 39 
 But he answered and said unto them, An evil and adulterous 
 generation seeketh after a sign; and there shall no sign be 
 given to it but the sign of Jonah the prophet : 40 for as Jonah 
 was three days and three nights in the belly of the whale; 
 so shall the Son of man be three days and three nights in the 
 heart of the earth. 41 The men of Nineveh shall stand up in 
 the judgment with this generation, and shall condemn it: 
 for tiiey repented at the preaching of Jonah; and behold, a 
 greater than Jonah is here. 42 The queen of the south shall 
 rise up in the judgment with this generation, and shall con- 
 demn it: for she came from the ends of the earth to hear the 
 wisdom of Solomon; and behold, a greater than Solomon is 
 here. 43 But the unclean spirit, when he is gone out of the 
 man, passeth through waterless places, seeking rest, and 
 findeth it not. 44 Then he saith, I will return into my house 
 whence I came out; and when he is come, he findeth it 
 empty, swept, and garnished. 45 Then goeth he, and taketh 
 with himself seven other spirits more evil than himself, and 
 they enter in and dwell there : and the last state of that man 
 
Matt. 12:38-45 PROPHET AND KING 99 
 
 becometh worse than the first. Even so shall it be also unto 
 this evil generation. 
 
 I'he demand for a sign was a cruel and studied insult. 
 It reflected upon the miracles already wrought; it implied 
 'that Jesus lacked credentials, it intimated that he was 
 making claims he could not vindicate. However, it is 
 echoed to-da>^ by men who claim that they have not proof 
 enough for believing in Christ, or are asking for evidence 
 of some difTerent kind to justify their unbelief. 
 
 Jesus replied that the trouble was with his enemies; 
 their Tiearts were not right toward God or they would 
 have accepted the testimony already given. He called 
 them an "adulterous generation," one unfaithful to God, 
 and declared that no greater sign would be given them but 
 one, the sign of his own resurrection; it would be a miracle 
 even greater than that of Jonah. They were more guilty 
 than the men of Nineveh, who repented at the preaching 
 of Jonah; for he was "greater than Jonah." The example 
 of the Queen of Sheba condemned them, for she eagerly 
 sought for the wisdom of Solomon, and he was "greater 
 than Solomon." Are not these claims astonishing? In 
 this chapter Matthew records the claims of the great 
 Priest, "One greater than the temple is here," and of 
 the great Prophet, "a greater than Jonah is here"; but, 
 true to his unfailing purpose, he reverses the order of Luke, 
 and the order of time, and reaches his climax in the claim 
 of the King to be the true Son of David, "a greater than 
 Solomon is here." 
 
 To illustrate the unbelief of his people Jesus tells the 
 story of the unclean spirit, who for a time left the man he 
 had been tormenting, but returned with seven other 
 demons "more evil than himself." So Israel, possessed 
 by unbelief, had been cured for a time and turned from 
 idolatry, but God had not been admitted to the empty 
 heart of the nation, and now their attitude toward Christ 
 showed that unbelief possessed them more cruelly and 
 completely than ever before. 
 
 It is a parable, too, of many modern experiences. Men 
 turn from sin and find temporary freedom; but unless 
 Christ is admitted to the citadel of the soul as Lord and 
 
100 THE CLAIMS Matt. 12:46-50 
 
 Master, defeat and failure and more bitter captivity are 
 sure to follow; reformation is not regeneration; resolution 
 is not conversion; repentance may not be united with 
 faith; morality is not religion. 
 
 7. THE SON OF GOD. Ch. 12 : 46-50 
 
 46 While he was yet speaking to the multitudes, behold, his 
 mother and his brethren stood without, seeking to speak to 
 him. 47 And one said unto him, Behold, thy mother and thy 
 brethren stand without, seeking to speak to thee. 48 But 
 he answered and said unto him that told him. Who is my 
 mother? and who are my brethren? 49 And he stretched 
 forth his hand towards his disciples, and said, Behold, my 
 mother and my brethren! 50 For whosoever shall do the 
 will of my Father who is in heaven, he is my brother, and sis- 
 ter, and mother. 
 
 Matthew has emphasized the opposition to Jesus and 
 also his unique claims. This seventh and last incident re- 
 veals the most trying form of opposition and implies the 
 supreme claim. His mother and his brothers have come 
 to take him from his work, fearing that his mind has 
 become unbalanced by his incessant toil. It is the most 
 difficult and delicate dilemma in which our Lord has ever 
 been placed. He cannot offend the members of his house- 
 hold; on the other hand, he cannot allow his task to be 
 interrupted and himself to be led away like a poor sick 
 child. By a single stroke he extricates himself and at the 
 same time gives a message of inspiring helpfulness to his 
 followers in all coming time. He does not deny the sacred- 
 ness of natural ties, nor the tenderness ,of human relation- 
 ships. He does not disclaim his mother or his brothers; 
 he enlarges the family circle and declares spiritual ties 
 are the most real and that all who do the will of God are 
 most intimately related to himself. However, it is to his 
 disciples that he points most definitely as he declares: 
 "Behold, my mother and my brethren! For whosoever 
 shall do the will of my Father who is in heaven, he is my 
 brother, and sister, and mother." Those who follow 
 Christ are those who do the will of God; not those who 
 reject him or doubt him or refuse to believe him. There 
 
Matt. 12:46-50 THE SON OF GOD 101 
 
 was no discourtesy shown to the members of his home circle, 
 but there was a gentle rebuke which they alone understood, 
 for they did not then believe in him. His word may con- 
 tain a tender note of warning to some of his followers to- 
 day. If they are true followers, they must be doing the 
 will of God. He does not say "The same is my Father." 
 He is claiming for himself a unique relationship with God 
 and is declaring that those are most nearly related to him 
 who are doing the will of his own Father. Who then is 
 this teacher who claims such divine perfection that those 
 who are most truly godly are nearest to himself? Who 
 is this who claims such a distinct relationship with the 
 Father? It is the one of whom Matthew has here been 
 writing, the predicted and rejected King, the Son of Man, 
 who is also the Son of God. 
 
102 THE PARABLES Matt. 13: 1-17 
 
 VI. The Parables of the King. Ch. 13 
 
 1. THE SOWER. Ch. 13 : 1-23 
 
 1 On that day went Jesus out of the house, and sat by the 
 sea side. 2 And there were gathered unto him great multi- 
 tudes, so that he entered into a boat, and sat; and all the mul- 
 titude stood on the beach. 3 And he spake to them many 
 things in parables, saying. Behold, the sower went forth to 
 sow; 4 and as he sowed, some seeds fell by the way side, and 
 the birds came and devoured them: 5 and others fell upon the 
 rocky places, where they had not much earth: and straight- 
 way they sprang up, because they had no deepness of earth: 
 6 and when the sun was risen, they were scorched; and be- 
 cause they had no root, they withered away. 7 And others 
 fell upon the thorns; and the thorns grew up and choked 
 them: 8 and others fell upon the good groimd, and yielded 
 fruit, some a hundredfold, some sixty, some thirty. 9 He 
 that hath ears, let him hear. 
 
 10 And the disciples came, and said unto him, Why speak- 
 est thou unto them in parables? 11 And he answered and 
 said unto them. Unto you it is given to Imow the mysteries of 
 the kingdom of heaven, but to them it is not given. 12 For 
 whosoever hath, to him shall be given, and he shall have 
 abundance: but whosoever hath not, from him shall be 
 taken away even that which he hath. 13 Therefore speak I 
 to them in parables; because seeing they see not, and hear- 
 ing they hear not, neither do they understand. 14 And unto 
 them is fulfilled the prophecy of Isaiah, which saith, 
 
 By hearing ye shall hear, and shall in no wise understand; 
 
 And seeing ye shall see, and shall in no wise perceive: 
 
 15 For this people's heart is waxed gross. 
 And their ears are dull of hearing, 
 And their eyes they have closed ; 
 
 Lest haply they should perceive with their eyes. 
 
 And hear with their ears. 
 
 And understand with their heart, 
 
 And should tiun again, 
 
 And I should heal them. 
 
 16 But blessed are your eyes, for they see; and your ears, 
 for they hear. 17 For verily I say unto you, that many 
 prophets and righteous men desired to see the things which 
 
Matt. 13: 18-23 THE SOWER 103 
 
 ye see, and saw them not; and to hear the things which ye 
 hear, and heard them not. 18 Hear then ye the parable of 
 the sower. 19 When any one heareth the word of the king- 
 dom, and imderstandeth it not, then cometh the evil one, 
 and snatcheth away that which hath been sown in his heart. 
 This is he that was sown by the way side. 20 And he that 
 was sown upon the rocky places, this is he that heareth the 
 word, and straightway with joy receiveth it; 21 yet hath he 
 not root in himself, but endureth for a while ; and when tribu- 
 lation or persecution ariseth because of the word, straightway 
 he stumbleth. 22 And he that w^as sown among the thorns, 
 this is he that heareth the word ; and the care of the world, 
 and the deceitfulness of riches, choke the word, and he be- 
 cometh unfruitful. 23 And he that was sown upon the good 
 groimd, this is he that heareth the word, and understandeth 
 it; who verily beareth fruit, and bringeth forth, some a hun- 
 dredfold, some sixty, some thirty. 
 
 It Is the usual method of Matthew to secure a heightened 
 effect by massing material which is of the same character. 
 Thus we find here a group of parables, as before we found 
 a group of miracles. These parables are seven in number, 
 arranged in divisions of four and three. They are all 
 closely related and seem to have been delivered on the 
 same day when Jesus had been so cruelly assailed by his 
 enemies and when his rejection by the nation had been so 
 clearly foretold. The parables relate to the period of time 
 between his rejection and his final return to inaugurate 
 his perfected Kingdom. 
 
 Matthew is not only the Gospel of rejection, but it Is 
 the Gospel of fulfillment, and accordingly it is stated that 
 the practice of Jesus In teaching by parables was in ac- 
 cordance with inspired prophecy, vs. 34, 35 ; and in ex- 
 plaining to his disciples the reason for his use of parables, 
 Jesus quotes at great length from the prophecy of Isaiah 
 stating that ancient predictions were thus definitely ful- 
 filled. The purpose was fourfold: First of all, parables 
 were illustrations which made spiritual truth more plain 
 and clear to the mind of the hearer. Second, they put the 
 truth in portable form so that it easily could be carried 
 away and remembered. Third, they were designed to 
 avoid offense to those who were hostile and who were not 
 
104 THE PARABLES Matt, 11: U23 
 
 prepared to receive the truth; and fourth, they were nsed, 
 as Isaiah declared, as a judgment upon those who were 
 willfully blind. They shrouded the truth from such as 
 lacked spiritual qualifications for its reception. 
 
 Again Matthew is the "Gospel of the King" and these 
 parables are designated as the "Mysteries of the Kingdom." 
 A "mystery," according to New Testament usage, does not 
 refer to something which cannot be understood, but it 
 denotes a truth which once was hidden but now has been 
 revealed. The truth of this chapter relates to the "king- 
 dom." It would be unwise to insist upon an exact defini- 
 tion of this term which would fit all the phrases of the 
 chapter. In some instances it seems to refer to the will 
 or reign of God; in others to the society in which the 
 sovereignty of God is recognized, as the "Christian Church" 
 or Christian civilization. It is probably best to understand 
 the phrase as Matthew commonly employs it, to denote the 
 perfected reign of Christ which is to be established at the 
 end of the present age. In these parables are found 
 statements concerning the nature, the reception, and the 
 results of the proclamation of this Kingdom by the King 
 and his followers. 
 
 Thus in the case of the parable of the Sower, our Lord 
 declares that its teaching concerns "the word of the king- 
 dom." The main point of the parable is to show that the 
 effect of the word is dependent on the state of the heart. 
 The parable is sometimes called "the parable of the soils," 
 for it illustrates the various spiritual conditions found 
 among men to whom the word is preached. In some cases 
 this "word of the kingdom," whether preached by Christ or 
 his followers, falls on hearts which are pictured by the 
 hard trodden footpath which runs through a field of grain. 
 No possible impression can be made. The word finds no 
 entrance and Satan snatches it away as a bird would pick 
 up the grain which has fallen by the wayside. 
 
 Other hearers are compared to the "rocky places" 
 where a thin layer of earth covers a bed of rock. Seed 
 which falls into such soil springs up the more quickly be- 
 cause of the warmth of the underlying rock, but as the roots 
 cannot strike downward, the grain soon withers beneath 
 
Matt. 13:24-31 THE TARES 105 
 
 the glare of the sun. So there are hearers who receive with 
 enthusiasm the message concerning the Kingdom but when 
 confronted with the persecution which the followers of 
 Christ must bear, they quickly desert his cause. 
 
 Then there are hearers who are compared to the seed 
 which falls where thorns are growing. It springs into 
 life but has no room for development. Such hearers are so 
 preoccupied by worldly interests, by wealth and pleasure 
 that they can bear no spiritual fruit. There are those, 
 however, who are likened to the ''good ground" on which 
 the seed falls and a harvest results, thirty, sixty, or a 
 hundredfold. So there are honest and good hearts ready 
 to receive this ''word of the kingdom," to meditate on it, 
 to give their best efforts to its cultivation and development, 
 until in their lives a golden harvest is produced. 
 
 Such a parable is a warning to all who hear the Gospel 
 message. They need to take heed how they hear. Yet 
 further, it is an encouragement to all who proclaim the 
 good news. They need not expect that every hearer will 
 be eager for the message, nor that all who accept it will 
 prove true to Christ. They are, however, to believe that if 
 they faithfully perform their tasks, the Lord of the harvest 
 will produce results which will bring an infinite reward. 
 
 2. THE TARES; THE MUSTARD SEED; AND THE 
 LEAVEN. Ch. 13 : 24-43 
 
 24 Another parable set he before them, saying, The king- 
 dom of heaven is likened unto a man that sowed good seed 
 in his field: 25 but while men slept, his enemy came and 
 sowed tares also among the wheat, and went away. 26 But 
 when the blade sprang up and brought forth fruit, then ap- 
 peared the tares also. 27 And the servants of the householder 
 came and said unto him. Sir, didst thou not sow good seed in 
 thy field? whence then hath it tares? 28 And he said unto 
 them. An enemy hath done this. And the servants say unto 
 him, Wilt thou then that we go and gather them up? 29 But 
 he saith. Nay; lest haply while ye gather up the tares, ye root 
 up the wheat with them. 30 Let both grow together until the 
 harvest: and in the time of the harvest I will say to the reap- 
 ers. Gather up first the tares, and bind them in bxmdles to 
 bum them; but gather the wheat into my bam. 
 
 31 Another parable set he before them, saying, The king- 
 
106 THE PARABLES Matt. 13: 32-43 
 
 dom of heaven is like unto a grain of mustard seed, which a 
 man took, and sowed in his field: 32 which indeed is less than 
 all seeds ; but when it is grown, it is greater than the herbs, 
 and becometh a tree, so that the birds of the heaven come 
 and lodge in the branches thereof. 
 
 33 Another parable spake he imto them; The kingdom of 
 heaven is Uke imto leaven, which a woman took, and hid in 
 three measures of meal, till it was all leavened. 
 
 34 All these things spake Jesus in parables unto the multi- 
 tudes; and without a parable spake he nothing unto them: 
 35 that it might be fulfilled which was spoken through the 
 prophet, saying, 
 
 I will open my mouth in parables ; 
 
 I will utter things hidden from the foimdation of the 
 world. 
 
 36 Then he left the multitudes, and went into the house: 
 and his disciples came unto him, saying. Explain unto us the 
 parable of the tares of the field. 37 And he answered and 
 said. He that soweth the good seed is the Son of man; 38 
 and the field is the world; and the good seed, these are the 
 sons of the kingdom; and the tares are the sons of the evil 
 one; 39 and the enemy that sowed them is the devil: and the 
 harvest is the end of the world; and the reapers are angels. 
 40 As therefore the tares are gathered up and burned with 
 fire; so shall it be in the end of the world. 41 The Son of 
 man shall send forth his angels, and they shall gather out of 
 his kingdom all things that cause stumbling, and them that 
 do iniquity, 42 and shall cast them into the furnace of fire: 
 there shall be the weeping and the gnashing of teeth. 43 
 Then shall the righteous shine forth as the sun in the king- 
 dom of their Father. He that hath ears, let him hear. 
 
 As in the previous parable, It Is evident that when our 
 Lord speaks of "the kingdom of heaven," he means the 
 proclamation of that Kingdom and the results of this 
 message. As he explained to his followers, "The field Is 
 the world," it is not the Church, nor civilization, but the 
 whole world of men to whom the Gospel is being preached. 
 As a result of this proclamation many will be transformed 
 and prepared to take their places in the coming Kingdom. 
 However, at the same time, the enemy of mankind is at 
 work. He Is sowing tares and as a result there are found 
 in this world those whom our Lord declares to be the 
 "sons of the evil one." Side by side with the "sons of the 
 
Matt. 13:44 THE TREASURE 107 
 
 kingdom" they grow and develop. It is impossible to 
 effect a separation between them. They continue to- 
 gether "until the harvest." In this present age good and 
 evil, virtue and vice, sin and holiness continue in spite of 
 their antagonism and contrast. It is only at the "end of 
 the age," when the harvest takes place, that the Lord 
 of the harvest will command the reapers to "gather the 
 tares to be burned" and to gather the wheat into his 
 garner. Universal righteousness and peace cannot be 
 expected until the King comes to bring the right to its 
 ultimate triumph. "Then shall the righteous shine forth 
 as the sun in the kingdom of their Father." 
 
 Between the statement and the interpretation of the 
 parable of the Sower, which illustrated the mingled good 
 and evil of the present age, our Lord introduced two minor 
 parables which he does not explain. The first is that of the 
 Mustard Seed and the second that of the Leaven. As 
 the parable of the Sower and the parable of the Tares were 
 interpreted by our Lord to refer to the effect of his preach- 
 ing and that of his followers during the present age, so it 
 is probable that these two parables have the same purport. 
 There are some who understand the growth of the mustard 
 seed to suggest the sudden but unsubstantial development 
 which characterizes certain present forms of what they 
 designate "the kingdom"; and, as leaven is usually in the 
 Scripture a symbol of corruption, the latter parable is 
 taken to denote the false doctrine which often permeates 
 the teaching of professed Christians. These interpreta- 
 tions are quite in accord with the mingling of good and 
 evil, set forth by the previous parables. It is much more 
 common however, to find in the "mustard seed" a symbol 
 of the small beginnings and wide extension of the message 
 of the Kingdom and of its effects; and to regard the 
 leaven as typifying its silent work and permeating power. 
 
 3. THE TREASURE; THE PEARL; THE NET. 
 Ch. 13 : 44-50 
 
 44 The kingdom of heaven is like unto a treasure hidden 
 in the field; which a man found, and hid; and in his joy he 
 goeth and selleth all that he hath, and buyeth that field. 
 
108 THE PARABLES Matt. 13:45-50 
 
 45 Again, the kingdom of heaven is like unto a man that is 
 a merchant seeking goodly pearls: 46 and having found one 
 pearl of great price, he went and sold all that he had, and 
 bought it. 
 
 47 Again, the kingdom of heaven is like unto a net, that 
 was cast into the sea, and gathered of every kind : 48 which, 
 when it was filled, they drew up on the beach; and they sat 
 down, and gathered the good into vessels, but the bad they 
 cast away. 49 So shall it be in the end of the world: the 
 angels shall come forth, and sever the wicked from among 
 the righteous, 50 and shall cast them into the furnace of fire: 
 there shall be the weeping and the gnashing of teeth. 
 
 The familiar parables of the Hid Treasure and of the 
 Pearl of Great Price are sometimes taken to illustrate how 
 precious to the mind of Christ are his people and his 
 Church, for which he gave up the glories of heaven and 
 laid down his own life. This teaching is quite in accord 
 with other Scripture, but it may be wiser to find here 
 illustrations of the fact that one who really understands 
 the Gospel message will be ready to make any possible 
 sacrifice that he himself may become an heir of the King- 
 dom. He may have heard this message when busied in 
 his usual tasks in the field or in the home; or he may be 
 like the merchant who was seeking goodly pearls, he has a 
 yearning for that which is highest and best; at last he finds 
 in the Gospel of Christ the thing which satisfies his soul, 
 and at the cost of all that he may have held dear, he takes 
 Christ as his Lord and accepts his promise of eternal life. 
 
 The last parable of the seven, like the two great parables 
 which Jesus himself interprets, seems to show clearly 
 that good and evil will be found, at the very end of the 
 age, even among those who have been reached by the 
 Gospel of Christ. The word of the Kingdom seems to be 
 in its effect like a great net, gathering fish of all kinds out 
 of the sea, but as the age comes to its close there is at 
 last a separation; the angels come forth and sever the 
 wicked from among the righteous. Thus there are those 
 who appreciate the word of the Kingdom and who submit 
 to the King, but there are others, even nominal followers 
 of his, for whom there await only condemnation and 
 punishment. 
 
Matt. 13:51-58 THE REJECTION 109 
 
 4. THE RESPONSIBILITY OF THE DISCIPLES AND 
 THE REJECTION OF JESUS. Ch. 13 : 51-58 
 
 51 Have ye understood all these things? They say unto 
 him, Yea. 52 And he said unto them, Therefore every scribe 
 who hath been made a disciple to the kingdom of heaven is 
 like unto a man that is a householder, who bringeth forth out 
 of his treasure things new and old. 
 
 53 And it came to pass, when Jesus had finished these 
 parables, he departed thence. 
 
 54 And coming into his own country he taught them in 
 their synagogue, insomuch that they were astonished, and 
 said, Whence hath this man this wisdom, and these mighty 
 works? 55 Is not this the carpenter's son? is not his mother 
 called Mary? and his brethren, James, and Joseph, and Simon, 
 and Judas? 56 And his sisters, are they not all with us? 
 Whence then hath this man all these things? 57 And they 
 were offended in him. But Jesus said unto them, A prophet 
 is not without honor, save in his own country, and ^ his own 
 house. 58 And he did not many mighty works there because 
 of their unbelief. 
 
 Having ended his seven striking parables, Jesus reminds 
 his immediate disciples of the responsibility which rests 
 upon them as upon men who have received truths which 
 the greatest men, the prophets and the righteous of past 
 ages, would gladly have heard. It is for them, as for all 
 followers of Christ, to make known the great teachings 
 concerning his Kingdom. Each is to be like a householder 
 who brings forth "out of his treasure things new and old." 
 That is, they are to proclaim new truths concerning the 
 Kingdom which the world otherwise would never know, and 
 they are to proclaim old truths in new forms even as Jesus 
 taught in parables to make clear his message; and they 
 are to teach old truths in new relations. The Gospel is the 
 same in every age, but each age demands special applica- 
 tions of this Old Gospel for its new needs. 
 
 It is in keeping with this story that this chapter of 
 parables, which indicates a partial rejection and a partial 
 acceptance of the message of the Kingdom during this 
 present age, closes with this story of the rejection of Jesus 
 in his own home. Here for a second time in Nazareth, 
 where he had spent so many years of his life, he is met with 
 
110 THE PARABLES Matt. 13:51-58 
 
 cruel unbelief. Here he pronounces that word of rebuke, 
 "A prophet is not without honor, save in his own country, 
 and in his own house." This is not because a prophet is 
 well-known in his own country, but because he is not really 
 known. They thought they knew him, because they were 
 acquainted with his brothers and his sisters. They failed 
 to appreciate what his works suggested as to his unique 
 nature. They refused to admit his claims. Those who 
 had the best opportunity of knowing him rejected the 
 King. It is this incident which prepares the way for the 
 next section of the Gospel which shows Jesus in retirement, 
 withdrawing from unbelieving Israel and seeking in secret 
 to instruct his disciples and those who like them believed 
 and trusted him. 
 
Matt. 14: 1-12 JOHN THE BAPTIST BEHEADED 111 
 
 VII The Withdrawal of the King. Chs. 14: 1 to 16: 12 
 
 1. JOHN THE BAPTIST BEHEADED. Ch. 14 : 1-12 
 
 1 At that season Herod the tetrarch heard the report con- 
 cerning Jesus, 2 and said unto his servants, This is John the 
 Baptist; he is risen from the dead; and therefore do these 
 powers work in him. 3 For Herod had laid hold on John, and 
 bound him, and put him in prison for the sake of Herodias, 
 his brother Philip's wife. 4 For John said unto him, It is 
 not lawful for thee to have her. 5 And when he would have 
 put him to death, he feared the multitude, because they 
 counted him as a prophet. 6 But when Herod's birthday 
 came, the daughter of Herodias danced in the midst, and 
 pleased Herod. 7 Whereupon he promised with an oath to 
 give her whatsoever she should ask. 8 And she, being put 
 forward by her mother, saith. Give me here on a platter the 
 head of John the Baptist. 9 And the king was grieved; but 
 for the sake of his oaths, and of them that sat at meat with 
 him, he commanded it to be given; 10 and he sent and be- 
 headed John in the prison. 1 1 And his head was brought on 
 a platter, and given to the damsel : and she brought it to her 
 mother. 12 And his disciples came, and took up the corpse, 
 and buried him; and they went and told Jesus. 
 
 To record the death of John the Baptist just at this 
 point in the story is a stroke of genius. The death of his 
 herald was a certain portent of the rejection and crucifixion 
 of the King. Its recital forms a fitting transition to this 
 portion of the "Gospel of the Rejection" which deals with 
 the temporary retirement of Jesus and the crisis of his 
 struggle with the Pharisees in Galilee. 
 
 In itself the incident is one of tragic Interest and deep 
 moral significance. The picture of Herod shows the peril 
 of trifling with conscience. Herodias reveals the deadly 
 power of revenge. Both are contrasted with the moral 
 grandeur of John; both are connected with the career of 
 Jesus. This Herod Antlpas Is to be distinguished from 
 Herod the Great and from Herod Agrippa; yet all are 
 involved in a common Infamy. Herod the Great 
 slaughtered the babes of Bethlehem In hope of destroying 
 
112 THE WITHDRAWAL Matt. 14: 1-12 
 
 the true King ; Herod Antipas murdered John the Baptist, 
 the herald of the King; Herod Agrippa killed James and 
 imprisoned Peter, two of the chief messengers of the King. 
 
 The real instigator of the crime was Herodias whom 
 Herod married although her husband, the brother of 
 Herod, was still living. John the Baptist, with the courage 
 of a great prophet who does not fear to rebuke sin in high 
 places, had won the enmity of Herodias by condemning 
 this guilty alliance. She hated him not only for his rebuke, 
 but because his influence threatened to foil the ambition 
 which had led her to desert her husband in order to secure 
 a position of royalty. Herod imprisons John but hesitates 
 to put him to death both for fear of the people and because 
 he himself regards John with something of reverence 
 and awe. Herodias plots to secure a cruel revenge. While 
 Herod is celebrating his birthday in revelry with his 
 companions, Salome, the daughter of Herodias, is sent in 
 to dance immodestly before the king. In his drunken 
 delight he promises with an oath to reward her with any 
 gift she may name. Prompted by her mother she requests 
 the head of John the Baptist. The king is entrapped but he 
 is a moral coward. He fears to withdraw his rash oath 
 lest he should be ridiculed by his companions. He violates 
 his conscience. He issues the fatal command. He wins 
 the contempt of his comrades and secures the scorn and 
 condemnation of a world. It is not the last time that an 
 indecent dance has wrought the downfall of a 1-iing. It is 
 not the last time that a man has been more afraid of a 
 sneer than a crime. It is not the last time that the vanity 
 and malice of a woman have compassed the death of a 
 prophet. 
 
 Herodias gloates over her bloody prize. Herod has 
 'silenced the voice of John; he cannot still the voice of 
 conscience. Again and again the buried memory of his 
 crime rises up to torment him. And now more terrible 
 still he comes to believe that John himself has risen up from 
 the grave to confront him and possibly to destroy him; 
 for he hears of the miracles of Jesus and his awakened 
 conscience fills him with horror; he believes that none but 
 John could perform such works. He identifies John with 
 
Matt. 14: 13-21 FIVE THOUSAND FED 113 
 
 Jesus. It is not strange that Jesus now sees clearly what 
 "the princes of this world" have in store for him and that 
 he now seeks places of seclusion where he can instruct his 
 disciples and prepare them for his last struggle with the 
 rulers and for the hour when he will follow his forerunner 
 in the experience of a violent and cruel death. 
 
 2. THE FIVE THOUSAND FED. Ch. 14 : 13-21 
 
 13 Now when Jesus heard it, he withdrew from thence in 
 a boat, to a desert place apart: and when the multitudes 
 heard thereof, they followed him on foot from the cities. 
 14 And he came forth, and saw a great multitude, and he 
 had compassion on them, and healed their sick. 15 And 
 when even was come, the disciples came to him, saying. The 
 place is desert, and the time is already past; send the multi- 
 tudes away, that they may go into the villages, and buy them- 
 selves food. 16 But Jesus said unto them. They have no 
 need to go away; give ye them to eat. 17 And they say 
 unto him. We have here but five loaves, and two fishes. 18 
 And he said. Bring them hither to me. 19 And he commanded 
 the multitudes to sit down on the grass ; and he took the five 
 loaves, and the two fishes, and looking up to heaven, he 
 blessed, and brake and gave the loaves to the disciples, and 
 the disciples to the multitudes. 20 And they all ate, and were 
 filled: and they took up that which remained over of the 
 broken pieces, twelve baskets full. 21 And they that did eat 
 were about five thousand men, besides women and children. 
 
 When Jesus learned that John had been put to death, 
 and possibly had been told that Herod believed John was 
 risen, and identified Jesus with the man he had murdered, 
 our Lord withdrew from the scenes where multitudes had 
 been attending his ministry to seek in seclusion both an 
 opportunity to rest with his disciples, who had just returned 
 from their great mission, and also to instruct them^ in 
 reference to his own person and work and approaching 
 death. He entered into a boat and crossed to the northern 
 shore of the lake to a desert place where he might be un- 
 interrupted. However, when the crowds heard where he 
 was they followed him from all the neighboring cities; his 
 heart was touched with compassion; he healed their sick 
 and then he performed what is often regarded as his 
 
114 THE WITHDRAWAL Matt. 14: 13-21 
 
 most remarkable miracle. With five loaves and two fishes 
 he fed five thousand men, besides women and children. 
 It is the one miracle which is recorded in all the four 
 Gospels. Here for the first time the story of Matthew 
 unites with that of John. The fact is not of great im- 
 portance until we remember that in the latter Gospel an 
 interpretation is given and the meaning of the miracle is 
 set forth in the sermon which our Lord delivers, subsequent 
 to the miracle, when he declares himself to be "the bread 
 of life." The account in Matthew reveals the deep sym- 
 pathy of our Lord and his divine power; but read in the 
 light of the Fourth Gospel the miracle becomes a parable 
 concerning his person and work. It illustrates his saying, 
 'T am the bread of life: he that cometh to me shall not 
 hunger, and he that believe th on me shall never thirst." 
 The multitudes did not understand the truth thus de- 
 picted; nor was it then disclosed to his disciples, but to 
 every follower of Christ to-day this record brings among 
 others the following familiar and important messages: 
 
 (1) We must seek to relieve the physical wants of men, 
 but we must be more concerned still with their deeper 
 spiritual needs, of which the hunger and thirst of that 
 fainting multitude were symbolic. 
 
 (2) We must believe that Jesus Christ can supply these 
 needs of the soul, this hunger of the heart, this fainting for 
 spiritual food. It is the divine Christ who foresaw his 
 rejection and death; it is the Christ who was crucified and 
 who rose again who alone can supply this need. Jesus did 
 feed a multitude by the sea, but his real mission was to 
 give his life for the salvation of the world. 
 
 (3) Faith is the condition of receiving the life which 
 Christ provides. One must identify himself with this 
 Saviour if he is to find the satisfaction which is promised; 
 as Jesus declared we must "eat the flesh of the Son of man 
 and drink his blood." There must be an appropriation of 
 the grace which Christ supplies for every need. There 
 must be a dependence upon him for tha satisfaction of 
 every spiritual want. 
 
 (4) Christ expects his followers to help him in the work 
 and to bear the truth concerning himself to all the world, 
 
Matt. 14:22-24 WALKING ON THE SEA 115 
 
 even as of old he bade the disciples bear to the multitudes 
 the broken bread. Faith naturally results in a desire to 
 share and not simply to keep. The Gospel message is a 
 trust. The messengers of the King must be eager to 
 complete his work. 
 
 (5) The blessing of Christ preceded and seems to have 
 produced the miracle. It is certain that his blessing can 
 secure great results from the simplest efforts in his service. 
 When we hesitate because conscious that our gifts are small 
 and our endeavors are weak, we must remember the 
 five loaves and the two fishes which were offered to the 
 Lord and which he used to feed the multitude. 
 
 (6) W^e must be ready also to carry out his commands 
 and to obey his suggestions. It required the obedience of 
 faith on the part of the disciples to become real assistants 
 in that great work of grace. If we expect our efforts to be 
 blessed, we also must both trust and obey. 
 
 (7) W^e must be careful also as to the fragments and 
 allow nothing to be wasted of all that our Lord provides 
 for body, or mind, or soul. We must treat with contempt 
 nothing which he gives however small. The fragments in 
 reference to which Jesus gave such careful commands were 
 not the crumbs left by the eaters, but the portions which 
 had been broken by Christ and his disciples. They were 
 to be kept to supply future needs, but they also would be 
 for days to come reminders of the miraculous power of 
 their Lord. There are many suggestions both in the 
 written word and in our daily experiences to remind us of 
 the grace of our Lord; but none is more important than 
 the memorial feast which he ordained, at which, as we 
 partake of the broken bread, we are reminded anew of his 
 body which was broken for us, and of the life he has given 
 that we by faith in him may truly live. 
 
 3. JESUS WALKS ON THE WATER. CIi. 14 : 22-36 
 
 22 Aud straightway he constrained the disciples to enter 
 into the boat, and to go before him unto the other side, till he 
 should send the multitudes away. 23 And after he had sent 
 the multitudes away, he went up into the mountain apart to 
 pray: and when even was come, he was there alone. 24 
 
116 THE WITHDRAWAL Matt. 14: 25-36 
 
 But the boat was now in the midst of the sea, distressed by 
 the waves ; for the wind was contrary. 25 And in the fourth 
 watch of the night he came unto them, walking upon the sea. 
 26 And when the disciples saw him walking on the sea, they 
 were troubled, saying. It is a ghost; and they cried out for 
 fear. 27 But straightway Jesus spake unto them, saying. Be 
 of good cheer; it is I; be not afraid. 28 And Peter answered 
 him and said. Lord, if it be thou, bid me come unto thee upon 
 the waters. 29 And he said. Come. And Peter went down 
 from the boat, and walked upon the waters to come to Jesus. 
 30 But when he saw the wind, he was afraid; and beginning 
 to sink, he cried out, saying. Lord, save me. 31 And imme- 
 diately Jesus stretched for& his hand, and took hold of him, 
 and saith imto him, O thou of little faith, wherefore didst 
 thou doubt? 32 And when they were gone up into the boat, 
 the wind ceased. 33 And they that were in the boat wor- 
 shipped him, saying. Of a truth thou art the Son of God. 
 
 34 And when they had crossed over, they came to the land, 
 unto Gennesaret. 35 And when the men of that place knew 
 him, they sent into all that region round about, and brought 
 unto him all that were sick; 36 and they besought him that 
 they might only touch the border of his garment: and as 
 many as touched were made whole. 
 
 It would be difficult to imagine a more beautiful sheet 
 of water than that which is known as the Sea of Galilee. 
 Of course, it is not a sea but a lovely inland lake. It is 
 only about thirteen miles in length and seven miles in 
 breadth. Its clear water is supplied and again drained by 
 the river Jordan. It lies six hundred and fifty feet below 
 the level of the sea, and to the north rises the summit of 
 Mount Hermon, which is clad in perpetual snows. Be- 
 cause of such a situation great currents of air frequently 
 roll down from the surrounding hills and sweep the 
 surface of the lake with sudden and fierce storms. It was 
 in such a tempest that the disciples were found on that 
 night when Jesus was seen walking toward them upon the 
 surface of the water. This was a striking and marvelous 
 miracle. Many have denied its reality. There is no reason, 
 however, for doubt. It is attested by Mark and John. 
 In neither of these accounts, however, does the form of 
 Jesus appear more majestic and more kingly. He had 
 commanded his followers to precede him across the lake 
 
Matt. 14; 22-36 WALKING ON THE SEA 117 
 
 while he remained to dismiss the multitudes which he had 
 fed with the five loaves. At nightfall he had gone up on 
 the hillside to pray. In the deepening darkness the dis- 
 ciples were faced by a raging wind. During the long 
 hours they struggled wearily at the oars and with little 
 progress. Suddenly they saw Jesus drawing near "walking 
 upon the sea" ; his appearance awakened more terror than 
 the storm and "they cried out for fear"; but his word of 
 cheer brought relief and confidence, so that Peter asked 
 permission to come to his Master likewise walking upon 
 the waters. Matthew alone records this incident of the 
 faith and the failure of Peter. He tells us of his bold at- 
 tempt, of his rising fear, his peril, his rescue, and his 
 return to the boat with the Master, and then describes the 
 stilling of the storm and the worship offered to Jesus as 
 the Son of God. The whole picture reveals the One whom 
 Matthew continually paints as the universal King, the 
 "Ruler of all nature." 
 
 It is not strange that so striking a story has been in- 
 terpreted by Christians as symbolizing their spiritual 
 experiences. It certainly is true that obedience to Christ 
 does not secure freedom from the storms and tempests 
 and trials of life. He had commanded the disciples to 
 cross the sea for he knew that it would be better for them 
 than to remain among the crowds who had, as John 
 declares, such wrong conceptions of his person and work. 
 The place of storm and trial is often the place of greatest 
 moral security. 
 
 It is also true that the followers of Christ can always 
 believe in his presence amidst the night and the storms. 
 This is perhaps the supreme lesson in the story. At first the 
 Lord may not be recognized; the form in which he comes 
 may even increase our fear, but his word however voiced 
 brings hope and even in the midnight and the tempest 
 the assurance of his presence brings confidence and peace. 
 
 The experience of Peter may illustrate how faith can 
 triumph over all obstacles, how doubt brings disaster, and 
 how Christ is ever ready to save. It was not mere pride 
 and presumption which led Peter to attempt to walk on 
 the sea; it was simply the response of his faith to the 
 
118 THE WITHDRAWAL Matt. 14: 22-36 
 
 word and example of his Lord. He was not rebuked by 
 Christ for his request but for his unbelief. To-day our 
 Lord does not correct his followers for trying to imitate 
 his moral purity or for endeavoring to walk as he walked, 
 but he does grieve at our imperfect faith. It is when we 
 take our eyes off from him and think of our own weakness, 
 and worry about our temptations, that we are imperiled. 
 He must regret our doubt and fear, but as we put our trust 
 in him he stretches out his hand and by a touch he gives 
 us strength to walk in safety by his side. The Christian 
 life is a continual triumph over natural tendencies which 
 would draw us down. To walk really with Christ in holiness 
 and purity and love is a continual miracle. Christ does not 
 rebuke us for attempting too much, but for trusting him too 
 little; and even when our faith has brought us to a posi- 
 tion of peril or of shame, he is ready to rescue and relieve. 
 
 In reviewing this surprising miracle which Matthew has 
 given in such fullness, it has not been unusual to find a 
 symbol of the truth concerning the rejected and returning 
 King whom Matthew is ever throwing into such bold 
 relief. As Jesus fed the five thousand and then went up 
 into the mountain to intercede for his disciples and then 
 came walking on the waves to rescue them and bring them 
 peace, so Christ having offered himself to the world as "the 
 bread of life" has ascended to intercede for us; and some 
 day he will come again ; even now he may be drawing 
 near; over all the turmoil and distress of nations he may 
 be making his majestic approach, and when he appears 
 the night will end and all the storms will cease. 
 
 The obvious purpose of the miracle was to relieve the 
 disciples from fear and danger, and to give ihem ground 
 for a larger trust in their Master. If, however, we are 
 seeking for symbols, surely the closing paragraph of the 
 story is a picture of the present ministry of Christ; amid 
 the thronging multitudes of sufTering men he is standing 
 to-day, a presence unseen but real, full of compassion and 
 ready to relieve the moral and spiritual ills of those who 
 put forth the hand of faith; even though their trust is 
 weak and they touch but the border of his garment, as 
 many as touch are healed. 
 
Matt. 15: 1-20 REBUKING FORMALISM 119 
 
 4. CEREMONIAL AND REAL DEFILEMENT. 
 Ch. 15 : 1-20 
 
 1 Then there come to Jesus from Jerusalem Pharisees 
 and scribes, saying, 2 Why do thy disciples transgress the 
 tradition of the elders? for they wash not their hands when 
 they eat bread. 3 And he answered and said unto them, Why 
 do ye also transgress the commandment of God because of 
 your tradition? 4 For God said, Honor thy father and thy 
 mother: and. He that speaketh evil of father or mother, let 
 him die the death. 5 But ye say, Whosoever shall say to his 
 father or his mother. That wherewith thou mightest have been 
 profited by me is given to God; 6 he shall not honor his father. 
 And ye have made void the word of God because of your tra- 
 dition. 7 Ye hypocrites, well did Isaiah prophesy of you, 
 saymg, 
 
 8 This people honoreth me with their lips ; 
 But their heart is far from me. 
 
 9 But in vain do they worship me. 
 
 Teaching as their doctrines the precepts of men. 
 
 10 And he called to him the multitude, and said unto them, 
 Hear, and understand: 11 Not that which entereth into the 
 mouth defileth the man; but that which proceedeth out of the 
 mouth, this defileth the man. 12 Then came the disciples, 
 and said unto him, Knowest thou that the Pharisees were 
 offended, when they heard this saying? 13 But he answered 
 and said. Every plant which my heavenly Father planted not, 
 shall be rooted up. 14 Let them alone : they are blind guides. 
 And if the blind guide the blind, both shall fall into a pit. 15 
 And Peter answered and said unto him. Declare unto us the 
 parable. 16 And he said, Are ye also even yet without under- 
 standing? 17 Perceive ye not, that whatsoever goeth into the 
 mouth passeth into the belly, and is cast out into the draught? 
 18 But the things which proceed out of the mouth come forth 
 out of the heart; and they defile the man. 19 For out of the 
 heart come forth evil thoughts, murders, adulteries, fornica- 
 tions, thefts, false witness, railings: 20 these are the things 
 which defile the man; but to eat with imwashen hands defil- 
 eth not the man. 
 
 No sooner has Jesus crossed to the scenes of his earlier 
 labors on the west side of the lake than the Pharisees and 
 
120 THE WITHDRAWAL Matt. 15: 1-20 
 
 other religious leaders from Jerusalem make a bitter attack 
 upon him. They declare that his disciples did not wash 
 their hands when they ate bread. They did not mean that 
 their hands were actually unclean, but that the com- 
 panions of Jesus had neglected the ceremonial washing 
 which Jewish tradition required. The charge may seem 
 trivial. In fact there is something ludicrous in the picture 
 of distinguished teachers making the long trip from Jeru- 
 salem solemnly to prefer such a charge against a great 
 Prophet whose words and works were filling the land with 
 wonder. However, to the mind of the Pharisees, the 
 traditions of the elders were matters of great importance. 
 These traditions consisted in the collected interpretations 
 of the Old Testament law which had been given by the 
 rabbis. They had come to be regarded as of more im- 
 portance and authority than the law itself. To neglect 
 these traditions was to these old formalists the most 
 serious of sins. This particular requirement as to the 
 washing of the hands before partaking of food was for 
 some reason regarded as peculiarily sacred. The story is 
 told of an imprisoned rabbi who was allowed the most 
 meager amount of bread and water for his daily ration, 
 that he used the water for bathing his hands instead of 
 drinking it, saying that he had rather die than transgress 
 the institutions of his ancestors. 
 
 This charge gave to Jesus an opportunity for rebuking 
 the Pharisees, and also for showing the difference between 
 ceremonial and real defilement; between that which is 
 spiritual and that which is material; between purity of the 
 soul and the observance of a form; between true religion 
 and false. 
 
 The Pharisees had accused the disciples of acting con- 
 trary to a human tradition. Jesus shows that it may be 
 possible in obeying human tradition to transgress divine 
 law. He cites an instance of what seems to have been a 
 common practice among the Pharisees. According to an 
 accepted tradition, if one pronounced over any property the 
 word "Corban," which means a "gift," this property was 
 regarded as dedicated to God. No matter how thought- 
 lessly or deceitfully the word might have been spoken, 
 
Matt. 15: 1-20 REBUKING FORMALISM 121 
 
 the vow must be kept. Even though a father or mother 
 was in need of food, they might be allowed to starve but 
 the oath could not be broken. It is even suggested that a 
 son might use such devoted possessions for his own com- 
 fort and enjoyment; but the law of God which required 
 one to honor his father and his mother might freely be set 
 aside in order that the tradition of men might be sacredly 
 observed. Jesus declares that this is the very essence of 
 hypocrisy. He reminds the Pharisees that scrupulous 
 observance of religious forms may be accompanied by 
 utter disregard of moral law. This has been the peril of 
 formalists and ritualists and hypocrites of all ages. In 
 condemning the Pharisees Jesus quotes an appropriate 
 passage from the prophet Isaiah: 'This people honoreth 
 me with their lips; but their heart is far from me. But in 
 vain do they worship me, teaching as their doctrines the 
 precepts of men." 
 
 During this discussion with the Pharisees a crowd 
 gathered. Jesus turned to them with the significant 
 words involving the whole principle at stake, "Not that 
 which entereth into the mouth defileth the man; but that 
 which proceedeth out of the mouth, this defileth the man." 
 The Pharisees had believed that the touch of a hand which 
 was unceremonially clean would defile the food which 
 would in turn render the eater unclean. Jesus suggested 
 that the serious matter is not such ceremonial defilement 
 but the uncleanness which results from evil thought and 
 from the impure heart. 
 
 It is easy to understand why the Pharisees were scan- 
 dalized at such teaching. It seemed to run counter to the 
 precepts of Moses in reference to clean and unclean food 
 and so to contradict all the elaborate interpretations im- 
 posed by Jewish traditions. The anger of the Pharisees 
 was reported to our Lord, but he at once replied that 
 his followers need have no concern. Men who are guilty 
 of such hypocrisy were evidently not plants of the divine 
 planting and they would surely be rooted up. These 
 boasted teachers were like blind men who were attempting 
 to guide the blind; both they and their followers were 
 certain to come to grief. 
 
122 THE WITHDRAWAL Matt. 15:21-28 
 
 Peter turns to ask a fuller explanation of the statement 
 which Jesus had made. The Master at first rebukes him 
 for his lack of spiritual perception, but proceeds to explain 
 most clearly that real uncleanness is not a matter of the 
 body, but of the spirit, or only of the body as directed by 
 the spirit. The only actual defilement is that of the soul. 
 **A man is not made unclean by that which entereth into 
 his mouth but by that which proceeds from his heart!" 
 A man cannot be polluted by eating that which is cere- 
 monially unclean, but only by thinking and doing that 
 which is morally impure. To men of the present age such 
 teaching may seem elementary. There is need, however, 
 for its emphasis and for a new insistence upon reality in 
 religion and upon distinguishing between what is formal 
 and what is essential, between what is external and what 
 is vital. To the Pharisees the teaching was revolutionary. 
 It was a disclosure of their hypocrisy; it was a defiance 
 of their proud claims; it was a defeat of their endeavor 
 to discredit Jesus. It brought the conflict between him 
 and the rulers to a climax. It is not strange that he deemed 
 it necessary to withdraw from Galilee and to enter the 
 Gentile territory near to Tyre and Sidon. 
 
 5. FAITH TRIED AND TRIUMPHANT. Ch. 15 : 21-28 
 
 21 And Jesus went out thence, and withdrew into the parts 
 of Tyre and Sidon. 22 And behold, a Canaanitish woman 
 came out from those borders, and cried, saying, Have mercy 
 on me, O Lord, thou son of David; my daughter is grievously 
 vexed with a demon. 23 But he answered her not a word. 
 And his disciples came and besought him, saying. Send her 
 away; for she crieth after us. 24 But he answered and said, 
 I was not sent but unto the lost sheep of the house of Israel. 
 
 25 But she came and worshipped him, saying. Lord, help me. 
 
 26 And he answered and said, It is not meet to take the 
 children's bread and cast it to the dogs. 27 But she said. 
 Yea, Lord: for even the dogs eat of the crumbs which fall 
 from their masters' table. 28 Then Jesus answered and said 
 unto her, O woman, great is thy faith: be it done unto thee 
 even as thou wilt. And her daughter was healed from that 
 hour. 
 
 Only once during his earthly ministry did Jesus leave 
 
Matt. 15:21-28 TRIUMPHANT FAITH 123 
 
 the land of his birth. It was in those days when he wished 
 to avoid both the opposition of his enemies and the in- 
 terruption of the crowds in order that he might find quiet 
 and retirement in which to teach his disciples the great 
 truths they were to proclaim after his rejection and death 
 which he now saw clearly approaching. He withdrew 
 across the border of Galilee "into the parts of Tyre and 
 Sidon." There he is met by a woman whose trust in him 
 is so surprising that she wins from our Lord the word of 
 unique praise: "O woman, great is thy faith." Jesus 
 seldom spoke in that way and it is well worth inquiring 
 what it was in the faith of this woman which he regarded 
 as so strange. Of course it is notable that she was a 
 Canaanitish woman; that is, one who in modern speech 
 would be called a heathen. She may have known litde of 
 the religion of Israel. She had been reared among the 
 Gentiles. She had never seen our Lord perform a miracle, 
 yet she addressed Jesus as the true Messiah, and asks him 
 to heal her daughter who is grievously vexed with a demon. 
 It is remarkable that a stranger and a foreigner should 
 have made such a difficult request. However, these are 
 not the circumstances which distinguish her faith. ^ Its 
 greatness lies in the fact that when it was tested, it stood 
 t he test: when it was tried it was triumphant. 
 
 It was tested first by the silence of Jesus, "He answered 
 her not a word." This was surprising. She had heard of 
 the sympathy of Christ, and of his willingness to help and 
 to heal; she comes to him with her broken heart; she 
 pleads for a daughter "grievously vexed with a demon"; 
 but Jesus makes to her petition no reply. It is like the 
 test which comes to the followers of Christ to-day when, 
 to the earnest cry of their hearts, there seems to be no 
 answer and no response. They are tempted to doubt the 
 efficacy of prayer or the love of the Master. 
 
 The silence of Jesus, however, does not still the cry of 
 this eager woman. She follows Jesus so persistently that 
 the disciples, moved by a selfish desire to be freed from the 
 annoyance, request him to give her what she asks and to 
 send her away. Jesus then states a law of his earthly 
 ministry which would render it apparently impossible for 
 
124 THE WITHDRAWAL Matt. 14: 1 to 16: 12 
 
 him to grant the request of the woman, "I was not sent 
 but unto the lost sheep of the house of Israel." In the few 
 years allotted for his task, it was wise and necessary that 
 Jesus should confine his efTorts to a limited area and to 
 the people best prepared for his mission. It was, therefore, 
 aside from his immediate purpose to perform miracles for 
 people of other lands. Such statements concerning the 
 reign of law are used in modern days to discourage those 
 who have faith in Christ, and particularly such as trust 
 in his willingness and power to answer prayer. The woman 
 does not pretend to explain the difficulty involved. She 
 turns to Jesus with undiminished fervor; she falls before 
 him and cries, "Lord help me." In hours of great need, 
 men who are troubled by the problems of philosophy 
 thus turn to Christ in simple, trustful prayer. 
 
 Jesus, however, repHes in words which, of all those which 
 ever fell from his lips, seem to be most nearly cruel. The 
 unkindness, however, was not real. His actual love must 
 have been revealed by the accents of his voice, "It is not 
 meet to take the children's bread and cast it to the dogs." 
 This might have seemed a heartless reply to the sorrowing 
 mother, but she saw the tender irony it contained and also 
 the possible promise for her relief. Jesus seemed to be 
 saying that his own people who had rejected him, regarded 
 the Gentiles as dogs, and that his ministry had been in- 
 tended for them and not for the Gentiles. He uses, 
 however, the word which implies the "little dogs," which 
 in Eastern lands belong to the household. On this sugges- 
 tion the woman seizes. It is not exactly right to say that 
 she "entraps the Master in his words"; he rather points 
 out the path which her ready wit and eager faith at once 
 followed, "Yea, Lord : for even the dogs eat of the crumbs 
 which fall from their masters' table." She admits that 
 she is a Gentile and has no claim upon the help of Christ; 
 but she believes that the granting of her request will be 
 no real departure from the law of his earthly ministry. 
 ^\]P gnggpgfcj tl^gtjp^/pn Gentilesjmay receiv e something 
 from hisoverfiowing grace,_ In fact, sne makesTier humble 
 position the very ground of her plea. 
 
 Modern followers of Christ are sometimes tempted to 
 
Matt. 15:29-37 MIRACLES IN DECAPOLIS 125 
 
 cease from prayer by the consciousness of their own un- 
 worthiness. True faith, however, clings to Christ; it 
 places no confidence in self; it makes personal unworthiness 
 a plea for grace. It is never disappointed. Thus Jesus 
 turns to the woman with his matchless word of praise and 
 love, "O woman, great is thy faith: be it done unto thee 
 even as thou wilt." Her faith had triumphed over all the 
 tests "And her daughter was healed from that hour." Why, 
 however, did Jesus so test her faith? Not to discover its 
 quahty; he knew that in advance, but that it might be 
 developed and that his disciples and the multitude might 
 understand the conditions on which her request was 
 granted. If the faith of a Christian is tested to-day it is 
 not that the Lord may learn its temper, but that the 
 relationship of the believer to him may be more clearly 
 defined; that the faith itself may be developed, and that 
 others like the disciples may be instructed, and still others, 
 like the multitude, may be shown the willingness of Christ 
 to answer and reward those who put their trust in him. 
 
 6. THE MIRACLES IN DECAPOLIS. Ch. 15 : 29-39 
 
 29 And Jesus departed thence, and came nigh unto the sea 
 of Galilee ; and he went up into the mountain, and sat there. 
 30 And there came unto him great multitudes, having with 
 them the lame, blind, dumb, manned, and many others, and 
 they cast them down at his feet; and he healed them: 31 
 insomuch that the multitude wondered, when they saw the 
 dumb speaking, the maimed whole, and the lame walking, 
 and the blind seemg: and they glorified the God of Israel. 
 
 32 And Jesus called unto him his disciples, and said, I 
 have compassion on the multitude, because they continue 
 with me now three days and have nothing to eat: and I 
 would not send them away fasting, lest haply they faint on 
 the way. 33 And the disciples say unto him. Whence should 
 we have so many loaves in a desert place as to fill so great a 
 multitude? 34 And Jesus saith unto them. How many loaves 
 have ye? And they said. Seven, and a few small fishes. 35 
 And he commanded the multitude to sit down on the ground; 
 36 and he took the seven loaves and the fishes ; and he gave 
 thanks and brake, and gave to the disciples, and the disciples 
 to the multitudes. 37 And they all ate, and were filled: and 
 they took up that which remained over of the broken pieces, 
 
126 THE WITHDRAWAL Matt. 15: 38, 39 
 
 seven baskets full. 38 And they that did eat were four thou- 
 sand men, besides women and children. 39 And he sent 
 away the multitudes, and entered into the boat, and came 
 into the borders of Magadan. 
 
 Even in the regions of Tyre and Sidon, outside the border 
 of his native land, Jesus has been unable to escape from 
 the crowds. He has there been asked to perform a cure 
 for a believing woman and the fame of the miracle has 
 attracted the multitudes so that he now journeys with 
 his disciples fartlier to the east and the south. He goes 
 to the farther shore of the Sea of Galilee. Yet there again 
 he is soon surrounded by "great multitudes," having with 
 them the "lame, blind, dumb, maimed, and many others." 
 He has not come with the purpose of performing miracles. 
 He is seeking a place of retirement and an opportunity 
 of teaching his disciples, but his comjmssion never fails. 
 He healed them "insomuch that the nuiltitude wondered 
 when they saw the dumb speaking, the maimed whole, 
 and the lame walking, and the blind seeing." It was a 
 region, the inhabitants of which were largely (rcn tiles. 
 It was a fitting sequel to the miracle performed just pre- 
 viously in the region of Tyre and Sidon at the request of 
 a Canaanitish woman. It was an intimation of the wider 
 work which the true King was to perform among all 
 nations. It is significant that as he heals these multitudes 
 "they glorified the God of Israel." 
 
 It is this fact of a ministry among Gentiles which forms 
 the distinguishing feature of the great miracle which Jesus 
 now proceeds to perform. As he beholds the multitudes 
 hungering and fainting, he supplies them food by multiply- 
 ing for their need seven loaves of bread and a few small 
 fishes. There are those who imagine that this is but an- 
 other account of the feeding of the five thousand. It is 
 true that many of the features are the same. In both cases 
 Jesus reveals his patient compassion. He has been seeking 
 for retirement with his disciples but when the crowds 
 gather about him he sacrifices his own plan and comfort; 
 he resumes his work of teaching and he ministers to the 
 bodies, as well as the souls of those who have thronged 
 about him. We should notice also the unbelief of the dis- 
 
Matt. 16: 1-10 WARNING AGAINST LEAVEN 127 
 
 ciples. When Jesus suggests the need of food they seem 
 to have forgotten utterly the former miracle. Some com- 
 mentators insist that such doubt is incredible and that 
 this portion of the story, at least, must have I)een borrowed 
 by the writer from the former narrative. Some of us are 
 too conscious of similar unbelief in ourselves, in spite of 
 repeated miracles of grace, to wonder long at the blindness 
 of the apostles. 
 
 In both miracles we note the abundant supply for the 
 hungry multitudes and we remember the message of 
 supreme importance which Jesus attached to the miracle, 
 namely, that he himself is the true Bread for the soul and 
 that they who trust in him shall have eternal life. It is 
 in relation to this symbolic teaching that the two similar 
 miracles contain their slightly differing stiggestions. The 
 five thousand who were miraculously fed were probably 
 all Jews; among the four thousand were probably many 
 Tjcntiles; and this latter miracle may be an intimation 
 that Jesus, although rejected by his own people, is to give 
 his life for the world and is to be the living Bread for all 
 nations. 
 
 7. THE LEAVEN OF THE PHARISEES AND OF 
 THE SADDUCEEvS. Ch. 16 : 1-12 
 
 1 And the Pharisees and Sadducees came, and trying him 
 asked him to show them a sign from heaven. 2 But he an- 
 swered and said unto them, When it is evening, ye say, 11 
 will be fair weather: for the heaven is red. 3 And in the 
 morning, // will be foul weather to-day: for the heaven is 
 red and lowering. Ye know how to discern the face of the 
 heaven ; but ye cannot discern the signs of the tunes. 4 An 
 evil and adulterous generation seeketh after a sign; and there 
 shall no sign be given unto it, but the sign of Jonah. And 
 he left them, and departed. 
 
 5 And the disciples came to the other side and forgot to 
 take bread. 6 And Jesus said unto them, Take heed and 
 beware of the leaven of the Pharisees and Sadducees, 7 
 And they reasoned among themselves, saying. We took ro 
 bread. 8 And Jesus perceiving it said, O ye of little faith, 
 why reason ye among yourselves, because ye have no bread? 
 9 Do ye not yet perceive, neither remember the five loaves 
 of the five thousand, and how many baskets ye took up? 10 
 
128 THE WITHDRAWAL Matt. 16: 11, 12 
 
 Neither the seven loaves of the four thousand, and how many 
 baskets ye took up? 1 1 How is it that ye do not perceive that 
 I spake not to you concerning bread? But beware of the leaven 
 of the Pharisees and Sadducees. 12 Then understood they 
 that he bade them not beware of the leaven of bread, but of 
 the teaching of the Pharisees and Sadducees. 
 
 As Jesus returns to the west shore of the lake his enemies 
 again assail him bitterly. It is the very climax and final 
 crisis of his ministry in Galilee. The desperate hostility 
 of the rulers is evidenced by the fact that a coalition has 
 been formed by the Pharisees and Sadducees, two parties 
 usually violently opposed but now drawn together by 
 their common hatred of Jesus. They "asked him to show 
 them a sign from heaven." It was an impertinence and 
 an insult. He had filled the land with wonder at his signs. 
 They had been countless in number and of many kinds. 
 They had been sufficient to prove him to be the Christ, 
 the predicted Messiah. Just what his enemies now wished 
 it is difficult to say; possibly some voice from heaven, 
 evidently some strange portent which would compel 
 them to believe. However, to ask for another sign is a 
 hypocritical way of throwing doubt and discredit upon 
 the miracles which Jesus already has performed, and of 
 suggesting that his enemies are quite ready to accept his 
 claims if only he will present sufficient proof. 
 
 Jesus replies that their unbelief is not due to lack of 
 evidence, but to want of spiritual discernment; the diffi- 
 culty is not with the character of his proofs, but with the 
 state of their hearts. They were wise enough to see in- 
 dications of good or bad weather in a golden sunset or in a 
 lowering morning, but in all the gracious works of Jesus 
 they were too stupid to see the signs of his royalty and of 
 the nearness of his Kingdom. His miracles were "the 
 signs of the time," the indications that the King had come. 
 His enemies would have understood these signs had it not 
 been that their sight was dimmed by sin, and their hearts 
 were "adulterous" in their disloyalty to God. Jesus again, 
 as on a former occasion, declares that only one distinct 
 and unique sign is yet to be given, "the sign of Jonah"; 
 the resurrection of Jesus, prefigured by the experience of the 
 
Matt. 16: 1-12 WARNING AGAINST LEAVEN 129 
 
 great prophet, was to be the crowning demonstration of 
 his claims. One who will not believe in Christ in view of 
 his resurrection is self-condemned; his condition is hope- 
 less, his unbelief is fatal. 
 
 As Jesus crosses the lake with his disciples, he takes oc- 
 casion to warn them against the false teaching of the 
 enemies whose demand for a sign had revealed their true 
 character. "Take heed and beware of the leaven of the 
 Pharisees and Sadducees." According to Mark, Jesus 
 added a warning against the "leaven of the Herodians." 
 As afterwards explained, Jesus used "leaven" as a symbol 
 of false doctrine. The Pharisees were the formalists of 
 the day ; they reduced religion to a system of ceremonies, 
 and regarded a ritual as more important than moral law. 
 The Sadducees were rationalists and materialists; they 
 did not believe in resurrection, or angel, or spirit. They 
 were like those of the present day, who as far as possible, 
 deny and discredit the supernatural in revelation and in 
 religion. The Herodians may represent the modern 
 secularists ; they cared little for religion ; they placed their 
 hopes in political readjustment, and lived for the prizes 
 and pleasures of the world. 
 
 Men of such beliefs and sympathies can have no place in 
 their hearts for Christ; no wonder that they rejected him, 
 and that he warned his disciples against them. In the 
 present day the Church needs to be guarded against the 
 same forms of false teaching. The leaven of formalism 
 and materialism and worldiness is still spreading and 
 against its insidious influences the followers of Christ need 
 to be warned. 
 
 The disciples failed at first to understand what Jesus 
 meant. They thought he referred to literal leaven, or to 
 bread, and more naturally, as they had provided no bread 
 for their journey. Jesus reminds them of the two miracles 
 he had wrought in feeding the multitudes, so that if physical 
 food had been needed he could have supplied that; but 
 he was concerned about the more important matter of 
 spiritual food. He was thinking of the false teaching to 
 which his disciples would be exposed. Against this peril 
 he ever wishes his disciples to be warned. 
 
130 THE PERSON AND WORK Matt. 16: 13-20 
 
 VIII. The Person and Work of the King. Chs. 16: 13 
 to 17:27 
 
 1. JESUS APPROVES THE CONFESSION OF PETER. 
 Ch, 16 : 13-20 
 
 13 Now when Jesus came into the parts of Caesarea 
 Philippi, he asked his disciples, saying, Who do men say that 
 the Son of man is? 14 And they said, Some say John the 
 Baptist; some, Elijah; and others, Jeremiah, or one of the 
 prophets. 15 He saith unto them. But who say ye that I 
 am? 16 And Simon Peter answered and said, Thou art the 
 Christ, the Son of the living God. 17 And Jesus answered 
 and said unto him, Blessed art thou, Simon Bar- Jonah: for 
 flesh and blood hath not revealed it unto thee, but my Father 
 who is in heaven. 18 And I also say unto thee, that thou art 
 Peter, and upon this rock I will build my church; and the 
 gates of Hades shall not prevail against it. 19 1 will give unto 
 tiiee the keys of the kingdom of heaven : and whatsoever thou 
 shalt bind on earth shall be bound in heaven; and whatsoever 
 thou shalt loose on earth shall be loosed in heaven. 20 Then 
 charged he the disciples that they should tell no man that he 
 was the Christ. 
 
 At Caesarea Philippi, in the secluded regions of nortliern 
 Galilee, relieved for a time from the attacks of his enemies 
 and the interruptions of the crowds, Jesus at last found an 
 opportunity to be alone with his disciples, and it was then 
 that he reached the climax of his teaching concerning his 
 divine Person. It was then also that he began his teaching 
 concerning his atoning work. 
 
 For nearly three years, by parable and miracle, by 
 Scripture reference and by the constant messages of his 
 daily life, Jesus had revealed himself to his disciples as the 
 Messiah, the predicted King, the Son of God. To discover 
 how far they had learned the lesson, or to impress it upon 
 them more deeply, he asks them two questions: first, "Who 
 do men say that the Son of man is?" Their answer is 
 unsatisfactory but kindly. They might have replied that 
 many regarded Jesus as a fanatic, an impostor, even a 
 glutton and a drunkard; they were too considerate for 
 
M;ill. 16: 1.5-^0 I'l/II^R'S CONI'liSSION 131 
 
 ilia I ; tlicy replied ilia I I lie men of I lis <lay nt^arded niin an 
 a ^real [iropiiet, in fad, a reincarnalion of one of (lut ^reat- 
 CHt i)ropli<;ts. It Ih exacliy the answer llie world is ^;ivinK 
 to-day, "JcsuH was a man, ihe hesi of nutn, a man who 
 Hpoke for ( iod, hnt still a man." Snch a re|)ly did nol nieel 
 tlie ap|)roval of our Lorrl; il nev(;r docs; and ho h(t asks 
 his secfjnd (juestion, "linl who say yt- that I am?" Simon 
 Pcte-r answered, and he spok(! ff)r his fellow disciples and 
 for believers in all a^^es, "'I'hou arl I he ('hrisi, I lie Son of 
 th(; livin^i (iod." By ihe "Chrisl," the "Anoinled One," 
 he of (ourse, meant the predic led "Messiah," the li(t- 
 deemer, I Ik; Saviour of the world, liy "ihe Son of f iod" 
 he meant all those words roiild si^,iiify as contrasted with 
 tin; pro|<hets anri saints of all a^es; and we are rij^hl in 
 taking ihe i>hrase U|)on our lii>s lo denolc a H(Mn^( who, 
 wliile truly man, is truly Ciod; a unif|U(- licin^ to whom we 
 can |)ray, in whos<; unseen pres<'n( (; we can I rust, beforj; 
 whom each of uh can fall and exclaim, as did Thomas, 
 "My Lord, and my fiod." ''"^ 
 
 Jesus rlid nol rebuke 'l'lK)mas; and here he |>rojjounceH| 
 a blessing upon f'eler. This bh.-ssin^ Iransforms "Petc^r'n 
 ^^real confession" into Christ's ^reat claim; he accepted 
 the liomaj<e, and de( lared that only divine illuminalion 
 (oiild have enahlerj I'eler lo uller ihese words, "Hl(!ss('<l 
 art ihou, Simon liar-Jonah: for llesh and blood halh not 
 n.-v(raler| it unio thee, but my I-ather who is in heaven." 
 Thus I lie rieity of (!hrist is a rjivinely r(tv(;aled truth; if 
 one does not s<-'e this reality, we. are not to despist? him and 
 not lo ar^ue with liim; we can pity, we can pray for him; 
 and should he, like I'eter, continue U> listen to the ^n.-at 
 Wf^rds and lo witness the i>,r('-n\ wr^rksof C'hrisi, and should 
 he frjilow th(; Mastf.T failhfiilly, some flay he, too, luay . 
 come to worship him. '^""^ 
 
 This truth is also a fundamental trulh, "And I als^) say 
 unto thee, tliat thou art Peter, anrl upon this rock I will 
 build my church," not merely on Peter, but a I'eler con- 
 fessing the dtrity oi ("hrist; and not confessinj< it as a 
 cr^ndusion of his own reas^jn, but upon P(Mer conf(,'SHin^ 
 his acceptance of the I ruth which Cod has reveah-d to his 
 w^ul. U|>on sucli a man, and su' h men, ili<- C'luirch was 
 
132 THE PERSON AND WORK Matt. 16: 21-28 
 
 founded; and of such men the Church of all ages has been 
 composed. Such a church, too, is imperishable; "the 
 gates of Hades," i. e., "death," the entrance to the under- 
 world, "shall not prevail against it." 
 
 To such as confess this knowledge of Christ he gives the 
 power of opening to others his Kingdom and of revealing 
 to them what is permitted and what is forbidden in that 
 Kingdom. Such possibly is the meaning of the further 
 promise which Christ gives to Peter, before he forbids him 
 to tell others the truth he had just confessed. Why this 
 strange prohibition, "Then charged he his disciples that 
 they should tell no man that he was the Christ"? Because 
 the multitude was not yet ready for that truth, they would 
 have misunderstood his claims; only when his work was 
 complete, only then his disciples, guided by his Spirit, 
 could proclaim the truth concerning his divine Person. 
 
 2. JESUS PREDICTS HIS DEATH AND RESURRECTION. 
 Ch. 16 : 21-28 
 
 21 From that time began Jesus to show unto his disciples, 
 that he must go unto Jerusalem, and suffer many things of 
 the elders and chief priests and scribes, and be killed, and 
 the third day be raised up. 22 And Peter took him, and be- 
 gan to rebuke him, saying. Be it far from thee, Lord: this 
 shall never be unto thee. 23 But he turned, and said unto 
 Peter, Get thee behind me, Satan: thou art a stumblingblock 
 unto me: for thou mindest not the things of God, but the 
 things of men. 24 Then said Jesus unto his disciples, If any 
 man would come after me, let him deny himself, and take up 
 his cross, and follow me. 25 For whosoever would save his 
 life shall lose it: and whosoever shall lose his life for my sake 
 shall find it. 26 For what shall a man be profited, if he shall 
 gain the whole world, and forfeit his life? or what shall 
 a man give in exchange for his life? 27 For the Son of man 
 shall come in the glory of his Father with his angels; and 
 then shall he render unto every man according to his deeds. 
 28 Verily I say unto you. There are some of them that stand 
 here, who shall in no wise taste of death, till they see the 
 Son of man coming in his kingdom. 
 
 The two fundamental and supreme doctrines of Christi- 
 anity are the truths concerning the divine Person and the 
 
Matt. 16:21-28 JESUS PREDICTS HIS DEATH 133 
 
 atoning work of Jesus Christ. Other truths are vital; 
 others are inseparably related to these ; but these doctrines 
 are absolutely essential ; without them Christianity would 
 cease to be a distinct religion, if it continued to be a religion 
 at all. When at Caesarea Philippi Jesus had brought to a 
 climax his teaching concerning the first of these truths, he 
 "began to show unto his disciples, that he must go unto 
 Jerusalem, and suffer many things of the elders and chief 
 priests and scribes, and be killed, and the third day be 
 raised up." This is an actual beginning. Before this 
 Jesus has made veiled allusions to the cross. Now, how- 
 ever, with definiteness and clearness he states the cer- 
 tainty and necessity of his death. It was necessary because 
 of the divine purpose which makes the death of Christ the 
 very essence of his atoning work. He teaches them also of 
 his resurrection, although this they seem utterly unable to 
 believe. To his mind, however, it is the certain, glorious 
 issue of all he is to endure. 
 
 "And Peter took him, and began to rebuke him." To 
 the mind of this devoted disciple who had just acknowl- 
 edged Jesus as the Christ, the prediction of death seems 
 like a confession of defeat, a contradiction of the Messianic 
 claim, an admission unworthy of his Lord. 
 
 But Jesus, rebuked by Peter, turns to rebuke Peter. 
 "Get thee behind me, Satan: thou art a stumblingblock 
 unto me: for thou mindest not the things of God, but the 
 things of men." These words are serious, but not quite so 
 severe as they may seem. Jesus does not mean that Peter 
 is really satanic and depraved, but that in urging Christ to 
 shrink from death he is playing the part of the Tempter 
 and is siding with men, not with God. The offense of the 
 cross has never ceased. It is still human and natural to 
 insist that the death of Christ was not necessary; but 
 "the preaching of the cross" is the very "wisdom of God" 
 and the "power of God." 
 
 Jesus then turns to his disciples and declares the in- 
 evitable law of Christian life. The servant is not above his 
 master, and if the King is to be crucified, it is not strange 
 that his follower must also bear the cross. "If any man 
 would come after me, let him deny himself, and take up 
 
134 THE PERSON AND WORK Matt. 16: 21-28 
 
 his cross, and follow me." The death of Christ will avail 
 for none but those who are willing to die to sin and self, 
 and to follow Christ as his servants. To "deny himself" 
 does not mean to deny something to himself, but to re- 
 nounce self. To "take up his cross" does not mean to 
 endure some little or great irritation, or burden, or distress, 
 but to go to the place of crucifixion, to die. Following 
 Christ involves the denial and the death of self. 
 
 The result, however, is a larger, fuller, freer, truer life. 
 This is what Jesus means by the promise which he adds, 
 "For whosoever would save his life shall lose it: and who- 
 soever shall lose his life for my sake shall find it." One 
 who suffers for the sake of Christ will enjoy eternal life 
 in heaven; this is true; but the promise is of a present 
 experience as well. Jesus is not urging sacrifice for its own 
 sake, but, quite definitely, sacrifice for his sake and the 
 gospel's. Such sacrifice results in the enrichment and the 
 enlargement of life, and in the enjoyment of all that is 
 worthy the name of life. To lose this larger, fuller life, 
 for the sake of all the pleasure, or sin, or satisfaction, which 
 the world has to ofTer, would be folly, "For what shall a man 
 be profited, if he shall gain the w^hole world, and forfeit 
 his life?" Should he make such a tragic bargain, his choice 
 would be irrevocable; life could never be regained, for 
 "What shall a man give in exchange for his life" if that life 
 is once lost? The gain or the loss is likewise eternal. 
 Ft)l!owing Christ involves a present experience; but the 
 issues are abiding, and the full realization will be had only 
 when Christ returns in glory, "For the Son of man shall 
 come in the glory of his Father with his angels; and then 
 shall he render unto every man according to his deeds." 
 Although he was to be rejected and crucified he was to 
 rise and to ascend, and, some day, to reappear. It would 
 be far better for one to endure the shame and scorn of 
 a present evil world than to be excluded from the 
 perfected Kingdom of God which would be manifest at 
 the glorious reappearing of Christ. This coming of Christ 
 is the third great theme on which our Lord instructs 
 the disciples while at Caesarea Philippi. His coming and 
 Kingdom were to be the hope and expectation of his 
 
Matt. 17:1-8 JESUS IS TRANSFIGURED 135 
 
 followers, as indeed they have been of the Church through 
 all the centuries. Some of his immediate followers were 
 to catch a foregleam of the glory, not many days after, 
 when they saw their Lord, with Moses and Elijah, in 
 heavenly splendor, on the Mount of Transfiguration. As 
 Jesus said to his disciples, "Verily I say unto you. There are 
 some of them that stand here, who shall in no wise taste 
 of death, till they see the Son of man coming in his 
 kingdom." 
 
 3. JESUS IS TRANSFIGURED. Ch. 17 : 1-8 
 
 1 And after six days Jesus taketh with him Peter, and 
 James, and John his brother, and bringeth them up into a 
 high moimtain apart: 2 and he was transfigured before them; 
 and his face did shine as the sun, and his garments became 
 white as the light. 3 And behold, there appeared unto them 
 Moses and Elijah talking with him. 4 And Peter answered, 
 and said unto Jesus, Lord, it is good for us to be here: if 
 thou wilt, I wiU make here three tabernacles; one for thee, 
 and one for Moses, and one for Elijah. 5 While he was yet 
 speaking, behold, a bright cloud overshadowed them: and 
 behold, a voice out of the cloud, saying. This is my beloved 
 Son, in whom I am well pleased ; hear ye him. 6 And when 
 the disciples heard it, they fell on their face, and were sore 
 afraid. 7 And Jesus came and touched them and said, 
 Arise, and be not afraid. 8 And lifting up their eyes, they 
 saw no one, save Jesus only. 
 
 The transfiguration of our Lord, while he prays on the 
 slopes of Mount Hermon, is closely and vitally related to 
 the teaching he has been giving to the disciples near the 
 villages of Csesarea Philippi. He has accepted Peter's 
 great confession as to his divine person, and now, out of the 
 heavenly glory, comes the voice of the Father saying, 
 "This is my beloved Son." He has taught them partic- 
 ularly of his approaching death; and now, upon the moun- 
 tain, Moses and Elijah appear, talking with him, as Luke 
 affirms, "of his decease which he was about to accomplish 
 at Jerusalem." He has predicted his return in glory, and 
 now, as Peter afterwards declared, he gives the disciples a 
 foretaste of what that glory would be. 
 
 Just what is meant by the statement, "He was trans- 
 
136 THE PERSON AND WORK Matt. 17: 1-8 
 
 figured before them," it is difficult for us to understand. 
 It is surely an experience quite different from that of Moses 
 on the mountain. The face of Moses shone with a re- 
 flected light; but, in the case of Jesus, a glory from within 
 bursts forth and irradiates his whole being, until not only 
 his face, but his very garments are radiant with a dazzling 
 light. Matthew has been picturing to us the career of the 
 King. It is as if the monarch had been walking in disguise; 
 only occasionally beneath his humble garment has been 
 revealed a glimpse of the purple and the gold. Here, for an 
 hour, the disguise is withdrawn and the King appears in his 
 real majesty and in the regal splendor of his divine glory. 
 
 Jesus had been alone, with Peter, James, and John,- 
 when the startling change in his appearence occurred; 
 but as the disciples gazed on him in wonder "Behold, there 
 appeared unto them Moses and Elijah talking with him." 
 The two men whose departure from the world had been 
 veiled in mystery, where chosen for this mysterious return. 
 Moses is commonly supposed to represent the Law and 
 Elijah the Prophets; both had pointed forward by symbol 
 and prediction to the atoning work of Christ; these men 
 could speak with Jesus intelligently concerning his coming 
 death. Then, too, these men had been prepared peculiarly, 
 by personal experiences, to understand the grace of God, 
 and therefore, they best of all could comprehend the love 
 of God in the gift of his Son. 
 
 "And Peter answered," that is, his remark was called 
 forth by the startling experience, "Lord, it is good for us 
 to be here: if thou wilt, I will make here three tabernacles; 
 one for thee, one for Moses, and one for Elijah." Peter was 
 dazed by the wonder and mystery of the scene. He did 
 not know what to say. His words seem absurd; beings 
 from the unseen world would hardly care for huts on 
 the mountain side; it would not be a kindness long to 
 detain here on earth visitors from heaven. However, his 
 suggestion is far from meaningless; Peter is not to be 
 ridiculed; he realized the blessedness of his experience; 
 however clumsily expressed, his desire was to prolong such 
 an ecstatic vision; in spite of his fear, he wished to con- 
 tinue in such blissful companionship. 
 
Matt. 17: 1-8 JESUS IS TRANSFIGURED 137 
 
 Even while Peter was speaking, a bright cloud came and 
 overshadowed them all. The scene was about to end; 
 but first there came out of the cloud the voice of the Father 
 conveying the supreme message of the hour, "This is my 
 beloved Son, in whom I am well pleased." There was 
 no need of detaining Moses and Elijah. He had come, of 
 whom Moses in the Law and the Prophets had testified, 
 even Jesus, the divine Son of God. The time had come 
 when those who wished to know the nature and will and 
 saving grace of God, could find them completely and 
 finally revealed in Jesus Christ his Son. 
 
 "And when the disciples heard it, they fell on their face, 
 and were sore afraid. And Jesus came and touched them 
 and said. Arise, and be not afraid. And lifting up their 
 eyes, they saw no one save Jesus only." They needed none 
 other; him they were to hear; yet for a time the heavenly 
 light grew dim; they were to follow him into the dark 
 valley of the shadow of death; but they could never forget 
 the vision of his revealed glory; henceforth he was to them 
 more truly than ever a divine Lord and the coming King. 
 
 This unique experience was of deep significance to our 
 Lord himself. It prepared him for the pain and death he 
 so soon was to endure. It assured him again of his divine 
 sonship; it reminded him that if he lost his life he would 
 find it, if he endured the cross he would surely rise from the 
 dead and meet the saints of old in a state of glory, in a 
 position of supreme power. 
 
 This event was of still greater significance to the disciples. 
 They, too, needed to be prepared for the experiences which 
 lay before them. Their belief in the divine nature of their 
 Lord was strengthened by this vision of his glory; the 
 mysterious predictions of his death and resurrection were 
 confirmed by what they had seen and heard ; the splendor 
 of his final coming was henceforth more real, and in view 
 of its certainty they were more ready than before to take 
 up the cross and come after him. 
 
 No less important are the messages for his followers to- 
 day. They are reminded that by faith in him, as they now 
 behold his glory, they can be "transformed into the same 
 image," "transfigured," not by an outward imitation of 
 
138 THE PERSON AND WORK Matt. 17: 9-13 
 
 Christ but by the operation of an inner power "even as 
 from the Lord the Spirit." 
 
 So, too, we see predicted more clearly the circumstances 
 of his future appearing; then some, who like Moses have 
 died, and whose bodies have disappeared in burial, will 
 appear in bodies deathless and immortal; others like 
 Elijah, who never died, will not taste of death, but will 
 be transformed, transfigured, "in a moment, in the twin- 
 kling of an eye" and "be caught up . . . to meet the Lord 
 in the air" ; but the splendor of the scene will be embodied 
 and centered in the majestic form and radiant face of the 
 returning, triumphant King. 
 
 4. JOHN THE BAPTIST AND ELIJAH. Ch. 17 : 9-13 
 
 9 And as they were coming down from the mountain, Jesus 
 commanded them, saying. Tell the vision to no man, until 
 the Son of man be risen from the dead. 10 And his disciples 
 asked him, saying, Why then say the scribes that EHjah must 
 first come? 11 And he answered and said, Elijah indeed 
 Cometh, and shall restore all things: 12 but I say unto you, 
 that Elijah is come already, and they knew him not, but did 
 unto him whatsoever they would. Even so shall tiie Son of 
 man also suffer of them. 13 Then understood the disciples 
 that he spake unto them of John the Baptist. 
 
 The vision of their transfigured Lord and of the heavenly 
 visitors had strengthened and inspired the three apostles, 
 but it was not intended for the curious, ignorant crowds 
 that awaited the return of Jesus. "As they were coming 
 down from the mountain, Jesus commanded them, saying, 
 Tell the vision to no man, until the Son of man be risen from 
 the dead." This command of secrecy is similar to that 
 given to those whom Jesus had healed during this period 
 of retirement; but to it is added a strange limitation, 
 "until the Son of man be risen from the dead." After his 
 resurrection they were to be witnesses of his divine glory; 
 but for such testimony they were not yet prepared, nor 
 would it have been understood by the multitude. A report 
 of such a heavenly vision might occasion ridicule or result 
 in a fanatical uprising. Only those who believe in Christ 
 are pre])ared for a full revelation of his divine glory. 
 
Matt. 17:9-13 JOHN THE BAPTIST 139 
 
 As they descended the mountains the minds of Peter 
 and James and John were full of questions as to what had 
 been meant by the experiences which had been theirs, 
 by the vision of their transfigured Lord and of Moses and 
 Elijah. As the transfiguration had been a foregleam of the 
 coming of Christ in glor^s it called to their remembrance 
 a prediction concerning the coming of a messenger to pre- 
 pare the way for the King, "And his disciples asked him, 
 saying. Why then say the scribes that Elijah must first 
 come?" The question was occasioned by the appearance of 
 Elijah on "the holy mountain." There was a popular 
 expectation that this great prophet would prepare the way 
 before the Messiah. It was based upon the closing words 
 of Malachi: "Behold, I will send you Elijah the prophet 
 before the great and terrible day of Jehovah come. And he 
 shall turn the heart of the fathers to the children, and the 
 heart of the children to their fathers; lest I come and 
 smite the earth with a curse." What puzzled the disciples 
 was the fact that Jesus had come and had so far performed 
 his ministry before Elijah had appeared. Jesus explained 
 to them that the prophecy had at least its initial fulfillment 
 in the work of John the Baptist who had come "in the spirit 
 and power of Elijah." He had turned the nation back to 
 God in repentance and had revived the hope of the coming 
 Messiah. However, as Jesus declared, he had not been 
 recognized, but they had done unto him "whatsoever they 
 would." In the treatment of his forerunner, Jesus foresaw 
 what he himself would endure as the predicted King. 
 As Elijah had sufTered at the hands of Ahab and Jezebel; 
 as John had been murdered by Herod and Herodias, so 
 Jesus was to be rejected by the Jews and crucified by the 
 order of Pilate. In the death of John, Jesus saw a portent of 
 his own approaching sufferings and thus clearly predicted 
 to his disciples a second time his approaching death, 
 "Even so shall the Son of man also suffer of them." Thus 
 even with the light of the transfiguration still lingering on 
 his countenance did Jesus definitely predict his crucifixion ; 
 thus too, in veiled symbol, does he refer to his coming 
 glory, of which he had caught a foregleam in the splend- 
 ors of "the holy mount." 
 
140 THE PERSON AND WORK Matt. 17: 14-20 
 
 5. JESUS HEALS THE EPILEPTIC BOY. Ch. 17 : 14-20 
 
 14 And when they were come to the multitude, there came 
 to hun a man, kneeling to him, and saying, 15 Lord, have 
 mercy on my son: for he is epileptic, and suffereth grievously; 
 for oft-times he falleth into the fire, and oft-times into the 
 water. 16 And I brought him to thy disciples, and they 
 could not cure him. 17 And Jesus answered and said, 
 O faithless and perverse generation, how long shall I be 
 with you? how long shall I bear with you? bring him hither to 
 me. 18 And Jesus rebuked him; and the demon went out 
 of him : and the boy was cured from that hour. 
 
 19 Then came the disciples to Jesus apart, and said, Why 
 could not we cast it out? 20 And he saith unto them. Because 
 of your little faith : for verily I say unto you. If ye have faith 
 as a grain of mustard seed, ye shall say unto this mountain, 
 Remove hence to yonder place; and it shall remove; and 
 nothing shall be impossible unto you. 
 
 When the artist Raphael painted the picture of the 
 transfiguration of Jesus, he sketched on the same canvas 
 this scene of the demoniac boy surrounded by the nine 
 disciples at the foot of the mountain. Of course the in- 
 cidents occurred on different days; but this combination 
 heightens the contrast of the experience of Jesus in the 
 splendors of the mountain summit and his experience amid 
 the shadows of human sorrow and distress which he entered 
 on the plain below. It was not the first time he had 
 exchanged heavenly glory for earthly gloom; and how 
 majestically he bore himself amid the shadows! Surely 
 this is the picture of a King. Matthew has omitted many 
 of the details included in the story by Mark; but the 
 omissions do not diminish, they rather emphasize the 
 impression of royalty. 
 
 There is the distressed father, kneeling as a suppliant be- 
 fore Jesus; there is the poor boy whose disease has been 
 occasioned by an evil spirit or has been the occasion for 
 the mastery of the spirit; there are the disciples, helpless 
 in their imperfect faith; then the word of royal command, 
 the rebuke of the demon, and the cure is complete. 
 
 However, there is deep human sympathy in the heart of 
 the King. There is no aloofness in his manner. He is 
 touched by the anguish of the father, and by the suffering 
 
Matt. 17: 22, 23 THE EPILEPTIC 141 
 
 of the boy, but most of all he is troubled by the unbelief 
 which has needlessly delayed the cure. Never does Jesus 
 appear more sensitive to the lack of faith by which his 
 ministry has been attended, never does he confess more 
 clearly his willingness to escape from such surroundings. 
 "0 faithless and perv^erse generation," he cries, "how long 
 shall I be with you?" The unbelief is "perverse" because 
 it is due, not to lack of evidence, but because the evidence 
 has been rejected or neglected. 
 
 Jesus must have had in mind the multitude, the doubt- 
 ing father, and the hostile Pharisees, as well as the nine 
 disappointed disciples; but the latter did not seem to 
 perceive any rebuke to themselves until they came to 
 Jesus privately and were told definitely that their failure 
 has been due to their "little faith." Yet Jesus adds a word 
 of gracious promise which may hearten modern disciples 
 depressed by conscious failure, "If ye have faith as a 
 grain of mustard seed," that is, real trust, however small, 
 "ye shall say unto this mountain, Remove hence to yonder 
 place; and it shall remove"; that is, any obstacle may 
 be overcome. Jesus is speaking in Oriental imagery, and 
 his words are not to be pressed too literally ; nor yet when 
 he adds "and nothing shall be impossible unto you." 
 There are limitations to the powers granted to the followers 
 of Christ; yet within the sphere of his^commands and com- 
 mission, in accomplishing the task he assigns, in bearing 
 the burdens he imposes, nothing is impossible to those who 
 trust and obey. 
 
 The twenty-first verse is omitted by the Revisers; it 
 had been copied from the Gospel of Mark and in this 
 sense forms a real part of the message. "This kind goeth 
 not out save by prayer." Let our faith be expressed in 
 believing petition, and our Master will have no occasion 
 to grieve over the inefficiency of our service. 
 
 6. JESUS AGAIN PREDICTS HIS DEATH. 
 Ch. 17 ;22, 23 
 
 22 And while they abode in Galilee, Jesus said unto them, 
 The Son of man shall be delivered up into the hands of men ; 
 23 and they shall kill him, and the third day he shall be raised 
 up. And they were exceeding sorry. 
 
142 THE PERSON AN D WUllK Matt. 17:22,23 
 
 For the last time Jesus is about to revisit Capernaum. 
 While he lingers in northern Galilee one great theme oc- 
 cupies his thoughts and his teaching. It is his death which 
 he soon is to suffer at Jerusalem. He has spoken of it 
 before, and with increasing definiteness; here, however, he 
 uses a novel phrase, "The Son of man shall be delivered 
 upinto the hands of men; and they shall kill him." What 
 is this ''delivered up"? It was formerly translated "be- 
 trayed," and suggested such treachery as that of Judas; 
 this betrayal Jesus clearly foresaw and it added bitter 
 drops to his cup of coming suffering. More probably the 
 word here refers to the handing over of Jesus to the Roman 
 authorities to be crucified; however, there may be even an 
 intimation of the surrender of the Son by the Father for the 
 redemption of the world. It may be an echo of that sacred 
 message, "God so loved the world, that he gave his only 
 begotten Son." Certain it is that Jesus never regarded his 
 death as a mere incident in his career, or as an experience 
 which other men might share. His death was unique; 
 he declared it to be "a ransom for many," and "for the re- 
 mission of sins." As before he had expressed the divine 
 necessity by saying that he "must go unto Jerusalem, . . . 
 and be killed," so now he may be intimating the divine 
 purpose as he speaks of being "delivered up into the hands 
 of men." 
 
 However, the death of Christ is not set forth as^ an 
 isolated event; he unites it with another, from which it is 
 inseparable, namely, his resurrection. "And the third day 
 he shall be raised up." His predictions were not the gloomy 
 forebodings of a human martyr, but the clear anticipations 
 of a divine Saviour. He sees the necessity for his atoning 
 death, but also the certainty of his resurrection victory. 
 The cross is a fit symbol for much that is essential in our 
 Christian faith, but it never should be allowed to hide the 
 majestic form of the risen, glorified, ascended King. 
 
 "They were exceeding sorry." It was the sorrow of 
 sympathy and of devoted love; yet it was partly the sorrow 
 of unbelief. They had begun to understand what he meant 
 by "death," but the meaning of this "rising again" they 
 could not conceive. So, too, our mourning should be radi- 
 
Matt. 17:24-27 THE TEMPLE TAX 143 
 
 ated by the comfort born of the resurrection of Christ, that 
 we "sorrow not, even as the rest, who have no hope." 
 
 7. JESUS PROVIDES THE TEMPLE TAX. 
 Ch. 17 : 24-27 
 
 24 And when they were come to Capernaum, they that re- 
 ceived the half-shekel came to Peter, and said. Doth not 
 your teacher pay the half-shekel? 25 He saith, Yea. And 
 when he came into the house, Jesus spake first to him, say- 
 ing. What thinkest thou, Simon? the kmgs of the earth, from 
 whom do they receive toll or tribute? from their sons, or from 
 strangers? 26 And when he said. From strangers, Jesus 
 said unto him. Therefore the sons are free. 27 But, lest we 
 cause them to stumble, go thou to the sea, and cast a hook, 
 and take up the fish that first cometh up; and when thou 
 hast opened his mouth, thou shalt find a shekel: that take, 
 and give tmto them for me and thee. 
 
 This Incident is to be found In no other Gospel. Here it 
 properly belongs. This Is the "Gospel of the King" and 
 this striking story is the story of a King. It includes a 
 royal claim, a royal concession, and a royal command. 
 
 Jesus had just been teaching his disciples concerning his 
 divine Person and his atoning work. Peter had confessed 
 him to be the Son of God. As they returned to Capernaum, 
 Peter was asked whether his Master would pay "the half- 
 shekel" which was required of every Israelite as an annual 
 tax for the support of the Temple worship. Peter immedi- 
 ately replied, "Yea." Was it, however, so simple a ques- 
 tion? Was he, who in the hearing of Peter claimed to be 
 "greater than the temple," to submit to the demands of the 
 Temple? Was he, whom Peter confessed to be "the Son 
 of God," compelled to support the house of God? Was he, 
 who came to give his life "a ransom for many," to pay 
 the "ransom money"which the Jewish ritual required? 
 
 Peter evidently began to feel a little uneasy in his own 
 mind ; and as soon as he came Into the presence of his Lord 
 he sought to vindicate himself; but Jesus anticipated him 
 with a definite rebuke, as he claimed exemption from the 
 tax. It was a royal claim and was embodied In a brief 
 parable: "What thinkest thou, Simon? the kings of the 
 
144 THE PERSON AND WORK Matt. 17: 24-27 
 
 earth, from whom do they receive toll or tribute? from 
 their sons, or from strangers? And when he said, From 
 strangers, Jesus said unto him, Therefore the sons are 
 free." The meaning is perfectly plain: Jesus claimed to be 
 the divine Son of God, and as the Son of God he declared 
 that he need pay no tribute to support the worship of God. 
 What a claim! Was it not blasphemy unless it was 
 true? 
 
 Then followed a royal concession, "But, lest we cause 
 them to stumble, go thou . . . and give unto them for 
 me and thee." "Lest we cause them to stumble," thus 
 Jesus was careful to avoid needless offense. The people of 
 Capernaum did not understand that he was the Son of 
 God. Had he refused to pay that simple tax he would have 
 been regarded as irreligious and profane. With a kingly 
 condescension he waived his royal rights. Yet those who 
 knew him to be the Son of God needed to know that he 
 was abating no claim. Peter needed to know on what 
 ground Jesus would pay the tax; and the followers of Jesus 
 to-day need to be reminded, not only of the divine claims 
 of Christ, but of his example as he warns them not always 
 to insist upon their rights, but with princely generosity to 
 yield their rights when otherwise they might be misunder- 
 stood and might cause needless offense. 
 
 Lastly Jesus gave a royal command, "Go thou to the 
 sea, and cast a hook, and take up the fish that first cometh 
 up; and when thou hast opened his mouth, thou shalt 
 find a shekel: that take, and give unto them for me and 
 thee." That promised miracle must have made its peculiar 
 appeal to the old fisherman, Simon Peter; but It has its 
 message for every follower of Christ. Who but he could 
 have given such a command? Surely this must be the 
 divine King who has dominion over "whatsoever passeth 
 through the paths of the seas." 
 
 Note too that closing touch, "Give unto them for me and 
 thee," not, "for us." Peter paid the tax on a different 
 ground; he could not claim to be the Son of God; he 
 needed a ransom for his soul. Such a ransom we need; 
 and it has been provided for us graciously by the divine 
 King. 
 
Matt. 18: 1-14 GIVING OFFENSE 115 
 
 IX. The Servants of the King. Chs. 18 to 20 
 
 1. JESUS WARNS AGAINST GIVING OFFENSE. 
 Ch. 18 : 1-14 
 
 1 In that hour came the disciples unto Jesus, saying, Who 
 then is greatest in the kingdom of heaven? 2 And he 
 called to him a little child, and set him in the midst of them, 
 3 and said. Verily I say unto you, Except ye turn, and become 
 as little children, ye shall in no wise enter into the kingdom 
 of heaven. 4 Whosoever therefore shall hiunble himself as 
 this little child, the same is the greatest in the kingdom of 
 heaven. 5 And whoso shall receive one such little child in 
 my name receiveth me: 6 but whoso shall cause one of these 
 little ones that believe on me to stiunble, it is profitable for 
 him that a great millstone should be hanged about his neck, 
 and that he should be sunk in the depth of the sea. 
 
 7 Woe unto the world because of occasions of stumbling ! 
 for it must needs be that the occasions come; but woe to 
 that man through whom the occasion cometh! 8 And if thy 
 hand or thy foot causeth thee to stimible, cut it off, and cast 
 itjfrom thee: it is good for thee to enter into life maimed or 
 halt, rather than having two hands or two feet to be cast into 
 the eternal fire. 9 And if thine eye causeth thee to stumble, 
 pluck it out, and cast it from thee: it is good for thee to enter 
 into life with one eye, rather than having two eyes to be cast 
 into the hell of fire. 10 See that ye despise not one of these 
 little ones : for I say unto you, that in heaven their angels do 
 always behold the face of my Father who is in heaven. 12 
 How thirik ye? if any man have a himdred sheep, and one of 
 them be gone astray, doth he not leave the ninety and nine, 
 and go unto the moimtains, and seek that which goeth astray? 
 13 And if so be that he find it, verily I say unto you, he re- 
 joiceth over it more than over the ninety and nine which have 
 not gone astray. 14 Even so it is not the will of your Father 
 who is in heaven, that one of these little ones should perish. 
 
 The eighteenth, nineteenth, and twentieth chapters of 
 this Gospel are mainly concerned with the series of dis- 
 courses delivered by Christ to his disciples. They are all 
 designed to instruct the servants of the King. Those of the 
 eighteenth chapter were delivered at Capernaum during the 
 
146 THE KING'S SERVANTS Matt. 18: 1-14 
 
 last visit of Jesus in that city. Those of the next two 
 chapters were deUvered as Jesus journeyed through Perea 
 on his way to Jersualem and the cross. 
 
 The occasion of the first discourse was a question which 
 had arisen among his followers as to which of them should 
 be greatest in the Kingdom of heaven. There was some- 
 thing admirable in their discussion for it revealed the fact 
 that they believed the promises of Christ and regarded his 
 Kingdom as something glorious and a high place in this 
 Kingdom as something supremely desirable to attain. 
 Of course there was much of pride and of self-confidence in 
 their debate, and therefore Jesus rebuked them. He called 
 a little child and set him in the midst of them and said, 
 "Verily I say unto you, Except ye turn, and become as 
 little children, ye shall in no wise enter into the kingdom of 
 heaven." They were faced in the wrong direction. They 
 needed to turn, if they were to attain positions of greatness; 
 if indeed they were even to be admitted to the Kingdom. 
 Jesus had previously told them that the Kingdom be- 
 longed to the poor in spirit and now, to rebuke their pride, 
 he points them to a little child, for he wished to suggest 
 that what they needed was the trust, and the conscious 
 dependence and humility, which, if not found in all 
 children, are associated with childhood and constitute what 
 is known as a childlike spirit. Jesus assures them that 
 humility is the path to the highest position in the Kingdom 
 of heaven. However, by humility he means not merely a 
 low opinion of self, nor merely diffidence, but a willingness 
 and a desire to render humble service for the sake of the 
 King; for he adds, "Whoso shall receive one such little 
 child in my name receiveth me." To be willing to care even 
 for a little child, to undertake gladly so humble a task is a 
 sign of that spirit which constitutes true greatness in the 
 sight of the King. 
 
 Having thus bestowed his praise on those who are child- 
 like, the King proceeded to warn his followers lest they 
 might cause one of these little ones to stumble. When 
 Jesus spoke of the "little ones," he did not mean merely 
 those who are young in years, but those who like children 
 are limited in experience or strength or knowledge or 
 
Matt. 18: 1-14 GIVING OFFENSE 147 
 
 opportunity. It is the willingness to care for such that 
 Jesus declares to be the sign of greatness. On the other 
 hand, to be willing to lead one such little one into sin, to 
 cause one of these helpless and dependent ones to stumble 
 or to fall, is so great a crime that our Lord declares that.it 
 would be better for such a one "that a great millstone should 
 be hanged about his neck, and that he should be sunk in 
 the depth of the sea"; such a fate would be preferable to 
 that which awaits one who has been guilty of offending one 
 of these children of the King. 
 
 Jesus declares that the world is full of temptations and 
 "occasions of stumbling"; but he warns his followers lest 
 any one of them should willingly cause others to fall. Even 
 his followers would be capable of such a disgraceful 
 course. Therefore, the sternest self-discipline would be 
 necessary. At a sacrifice, no matter how great, one must 
 secure himself against such a possible crime. If necessary 
 he must be willing to sacrifice what may be as precious as 
 a hand or a foot. Even the most bitter loss, even the 
 yielding of what was most precious to the heart, would be 
 far better than to be cast into the eternal fire. 
 
 Having pointed out the peril of causing to stumble one 
 of these little ones who trust in him, Jesus further warns 
 his disciples against despising these trustful and dependent 
 followers of his. He does so on the ground that they arc 
 so precious to his Father who is in heaven. He declares 
 that the angels who serve, or protect or represent them, are 
 nearest to the throne of God, and therefore his followers 
 cannot think lightly of those who are so dear to God. 
 He further uses a familiar and beautiful illustration. He 
 suggests how deeply a shepherd is concerned over a sheep 
 which has gone astray and how he rejoices when it is found. 
 Even so he declares, "It is not the will of your Father who 
 is in heaven, that one of these little ones should perish." 
 Thus if the Father so loves them, we must love them too 
 and avoid aught that might offend them or cause them to 
 fall. If, like the disciples of old, we are at all conscious of 
 superior powers and opportunities, let us not feel that these 
 entitle us to the chief places in the Kingdom unless they 
 are gladly and constantly used in helping, guiding, and 
 
148 THE KING'S SERVANTS Matt. 18: 15-32 
 
 comforting the weaker and more obscure servants of the 
 King. 
 
 2. JESUS TEACHES HOW OFFENDERS ARE TO 
 BE TREATED. Ch. 18 : 15-35 
 
 15 And if thy brother sin against thee, go, show him his 
 fault between thee and him alone: if he hear thee, thou hast 
 gained thy brother. 16 But if he hear thee not, take with 
 thee one or two more, that at the mouth of two witnesses or 
 three every word may be established. 17 And if he refuse 
 to hear them, tell it unto the church: and if he refuse to hear 
 the chixrch also, let him be tmto thee as the Gentile and the 
 publican, 18 Verily I say unto you, What things soever ye 
 shall bind on earth shall be boimd in heaven; and what things 
 soever ye shall loose on earth shall be. loosed in heaven. 19 
 Again I say unto you, that if two of you shall agree on earth as 
 touching anything that they shall ask, it shall be done for them 
 of my Father who is in heaven. 20 For where two or three are 
 gathered together in my name, there am I in the midst of 
 them. 
 
 21 Then came Peter, and said to him, Lord, how oft shall 
 my brother sin against me, and I forgive him? until seven 
 times? 22 Jesus saith imto him, I say not unto thee. Until 
 seven times; but. Until seventy times seven. 23 Therefore 
 is the kingdom of heaven likened imto a certain king, who 
 would make a reckoning with his servants. 24 And when he 
 had begun to reckon, one was brought unto him, that owed 
 him ten thousand talents. 25 But forasmuch as he had not 
 wherewith to pay, his lord commanded him to be sold, and his 
 wife, and children, and all that he had, and payment to be 
 made. 26 The servant therefore fell down and worshipped 
 him, saying, Lord, have patience with me, and I will pay thee 
 all. 27 And the lord of that servant, being moved with com- 
 passion, released him, and forgave him the debt. 28 But 
 that servant went out, and found one of his fellow-servants, 
 who owed him a hundred shillings : and he laid hold on him, 
 and took him by the throat, saying, Pay what thou owest. 
 29 So his fellow-servant fell down and besought him, saying, 
 Have patience with me, and I will pay thee. 30 And he would 
 not: but went and cast him into prison, till he should pay 
 tiiat which was due. 31 So when his fellow-servants saw 
 what was done, they were exceeding sorry, and came and told 
 unto their lord all that was done. 32 Then his lord called 
 hun unto him, and saith to him. Thou wicked servant, I for- 
 
Matt. 18: 33-35 HOW OFFENDERS ARE TREATED 149 
 
 gave thee all that debt, because thou besoughtest me: 33 
 shouldest not thou also have had mercy on thy fellow-servant, 
 even as I had mercy on thee? 34 And his lord was wroth, 
 and delivered him to the tormentors, till he should pay all 
 that was due. 35 So shall also my heavenly Father do unto 
 you, if ye forgive not every one his brother from your hearts. 
 
 In warning his followers against giving offense, Jesus 
 clearly tells them that, in this present world, offenses are 
 sure to come, and he now proceeds to show how the disciples 
 are to treat those who are guilty of sinning against their 
 fellow Christians. His directions are calculated to guide 
 each Individual believer but they are also designed for the 
 instruction of the united body of believers which con- 
 stitutes his Church. If then an offense has been committed, 
 one is first of all to go to the offender alone and to seek for 
 a reconciliation. It is possible that the offender may repent 
 and that friendship may be restored. If, however, the 
 offender is unwilling to confess his fault, then the one 
 against whom the sin has been committed is to take 
 with him one or two fellow Christians that in their presence 
 the charge may be made and the appeal for penitence and 
 reparation. However, in case these private efforts fail, 
 then the matter is to be referred to the authority of the 
 Church, and if the offender is still unmoved, he is to be 
 excluded from the communion and companionship of the 
 Christian body. He is to be regarded "as the Gentile and 
 the publican." When discipline is thus carefully and 
 sympathetically administered, the decisions of the 
 Christian brotherhood will receive the sanction of God, 
 they will be "bound in heaven." However, the Church 
 must seek guidance in prayer. The Master promises his 
 presence and assures them of definite replies. The promise 
 first of all concerns these immediate cases of discipline, 
 but its implications are much larger and its encouragement 
 to united petition is inspiring. "If two of you shall agree on 
 earth as touching anything that they shall ask, it shall be 
 done for them of my Father who is in heaven." 
 
 In all this teaching as to the treatment of offenders, 
 Jesus had been implying that pardon should always be 
 granted to the penitent. It is not strange then that his 
 
150 THE KING'S SERVANTS Matt. 18 to 20 
 
 disciples questioned whether there were not Hmits to this 
 generous forgiveness of offenders. "Then came Peter, 
 and said to him, Lord, how oft shall my brother sin against 
 me, and I forgive him? until seven times? Jesus saith 
 unto him, I say not unto thee, Until seven times; but, 
 Until seventy times seven." Of course our Lord was not 
 speaking literally, but he did mean to teach that for a 
 Christian there can be no limit set upon his willingness to 
 forgive. To pardon the penitent reveals the princely spirit 
 of a true follower of the King. It shows also a grateful 
 appreciation of the pardon which Christ has secured for 
 each one who has enlisted in his service. It was to illustrate 
 this further truth that Jesus related the parable of the 
 Unmerciful Servant. It is recorded by no other writer; 
 and it is in exact harmony with this Gospel of the King, for 
 the story relates to "a certain king" to whom one debtor 
 owed ten thousand talents. It was an almost impossible 
 sum for anyone to pay in a lifetime. Its present equivalent 
 would be more than twelve millions of dollars. When the 
 creditor had nothing to pay, and cried out for mercy, the 
 king "being moved with compassion, released him, and 
 forgave him the debt." This is evidently a picture of our 
 relation to God and of his pardoning grace. Surely we 
 have nothing to pay. Day by day our debt has been 
 increasing; it is beyond all measure and we have no hope 
 of payment. Though one should live a perfect life in the 
 future he would have nothing to offer for his failure in the 
 past to render the obedience and service which have been 
 daily owed to the heavenly king. Yet he has freely for- 
 given us all our debt; he has canceled every obligation for 
 the sake of his own dear Son, "in whom we have our 
 redemption through his blood, the forgiveness of our 
 trespasses, according to the riches of his grace." 
 
 By way of striking contrast Jesus described another 
 servant of the same king who owed the forgiven debtor 
 a trifling sum of one hundred shillings, probably less than 
 fifteen dollars ; yet when he begged for mercy he was cast 
 into prison "till he should pay all that was due." Is it 
 not a searching picture of the ingratitude which we show 
 when we feel unkindly and are unforgiving toward our 
 
Matt. 19: 1-12 CONCERNING MARRIAGE 151 
 
 fellow Christian whose offense against us has been so little 
 in comparison with the debt which God has forgiven us? 
 It is not strange that Jesus concluded his parable by telling 
 us of the rebuke the King administered to the heartless 
 debtor he had forgiven; and how "He was wroth, and 
 delivered him to the tormentors, till he should pay all that 
 was due." Then he added impressively, "So shall also my 
 heavenly Father do unto you, if ye forgive not every one 
 his brother from your hearts." Surely the forgiveness of 
 God cannot be claimed or enjoyed by those who are un- 
 willing to forgive their fellow men ; but in view of the grace 
 of God revealed to us in our Saviour, we should remember 
 the words of the apostle, "Be ye kind one to another, 
 tender-hearted, forgiving each other, even as God also in 
 Christ forgave you." 
 
 3. JESUS TEACHES CONCERNING MARRIAGE. 
 Ch. 19 : 1-12 
 
 1 And it came to pass when Jesus had finished these words, 
 he departed from Galilee, and came into the borders of 
 Judaea beyond the Jordan; 2 and great multitudes followed 
 him; and he healed them there. 
 
 3 And there came imto him Pharisees, trying him, and 
 saying. Is it lawful for a man to put away his wife for every 
 cause? 4 And he answered and said. Have ye not read, 
 that he who made them from the beginning made them male 
 and female, 5 and said. For this cause sh^ a man leave his 
 father and mother, and shall cleave to his wife ; and the two 
 shall become one flesh? 6 So that they are no more two, but 
 one flesh. What therefore God hath joined together, let not 
 man put asunder. 7 They say unto him, Why then did Moses 
 command to give a bill of divorcement, and to put her away? 
 8 He saith imto them, Moses for your hardness of heart suf- 
 fered you to put away your wives : but from the beginning it 
 hath not been so. 9 And I say unto you. Whosoever shall 
 put away his wife, except for fornication, and shall marry 
 another, committeth adidtery: and he that marrieth her when 
 she is put away committeth adultery. 10 The disciples say 
 unto him, If the case of the man is so with his wife, it is not 
 expedient to marry. 11 But he said unto them. Not all men 
 can receive this saying, but they to whom it is given. 12 For 
 there are eunuchs, that were so bom from flieir mother's 
 womb: and there are eunuchs, that were made eunuchs by 
 
152 THE KING'S SERVANTS Matt. 19: 1-12 
 
 men: and there are eunuchs, that made themselves eimuchs 
 for the kingdom of heaven's sake. He that is able to re- 
 ceive it, let him receive it. 
 
 Jesus has left Galilee for the last time. He is journeying 
 southward through Perea. This country is not named in 
 the New Testament, but the strip of territory which is so 
 called and which lay east of the Jordan was largely in- 
 habited by Jews and through it lay the favorite route of 
 travel for those who were going from Galilee to Judea. 
 Jesus is no longer seeking retirement. He is surrounded by 
 great multitudes, many of whom he heals. However, he 
 is still teaching his disciples, both by his works of divine 
 power and b^^ his discourses which he delivers as occasions 
 suggest. The first three themes concern the social life 
 of the followers of Christ. They relate to marriage, 
 to childhood, and to wealth. 
 
 The first of these subjects is suggested by an attack made 
 upon Jesus by his enemies. The Pharisees are determined 
 upon his destruction. They come to him with a question 
 designed to entangle and embarrass him and if possible to 
 discredit him with the crowds and to furnish a possible 
 occasion for his arrest. The question proposed relates to 
 divorce. Rabbis of the day were divided in their views as 
 to the teaching of the law; some held that divorce was 
 lawful only on the ground of infidelity; others held that 
 it was allowable for any one of a large variety of causes, 
 even for personal dislike. Jesus avoids their snare and lays 
 down a principle fundamental to the stability of human 
 society. Not only does he agree with tliose who held the 
 stricter view of marriage, he insists that the bond was 
 designed to be indissoluble. He refers to the law of 
 marriage as divinely established at creation. "Have ye 
 not read, that he who made them from the beginning made 
 them male and female?" Jesus quotes the words of Adam 
 as embodying the will of God, "For this cause shall a man 
 leave his father and mother, and shall cleave to his wife; 
 and the two shall become one flesh." Jesus suggests that 
 the union is physical as well as spiritual. The marriage 
 tie cannot be l3roken save by unfaithfulness to the marriage 
 vow. A divorce, which is merely an act of human Icgisla- 
 
Matt. 19: 1-12 CONCERNING MARRIAGE 153 
 
 tion, cannot set aside a union whicli is divinely constituted. 
 "What therefore God hath joined together, let not man put 
 asunder." How much the world to-day is in need of the 
 same solemn teachings of the Lord! Marriage is not to be 
 entered into lightly or unadvisedly, nor can the bond be 
 loosed on grounds of incompatibility of temper, disagreeable 
 habits, or loss of love. The tie is one which only death or 
 sin can break. 
 
 While the enemies of Jesus are not wholly surprised at 
 his strict view of the marriage tie, they are elated to find, 
 as they suppose, that his teaching contradicts the Law of 
 Moses, "They say unto him, W hy then did Moses command 
 to give a bill of divorcement, and to put her away?" 
 Jesus at once replies, "Moses for your hardness of heart 
 suffered you to put away your wives, but from the begin- 
 ning it hath not been so. " Moses did not encourage divorce, 
 he limited it and regulated it. He recognized the hardness 
 of heart of the very people of God. Divorce was not ideal. 
 It would be unnecessary were hearts pure and sinless. As 
 marriage was first established it was a union which could 
 not be broken. 
 
 Among the Jews the granting of a divorce carried with 
 it the right of remarriage. It is well for us in the present 
 day to distinguish between these two ideas. There seems 
 to be a common belief that even the guilty party in a suit 
 of divorce has a right to remarry. This case Jesus does 
 not discuss. It may indeed be advisable for parties 
 who are guilty of immorality to secure legal separations 
 which bear the name of divorce. It is surely allowable 
 for a divorce to be granted in case the marriage tie has 
 actually been broken by unfaithfulness; but it is 
 quite another matter to teach that one who has been at 
 fault is justified, when a divorce has been granted, in 
 marrying when and whom he will. There is something 
 peculiarly searching in the words of the Lord, "Whosoever 
 shall put away his wife, except for fornication, and shall 
 marry another, committeth adultery : and he that marrieth 
 her when she is put away, committeth adultery." 
 
 This strict interpretation of the law startles the disciples 
 of our Lord. If one cannot possibly escape even from an 
 
154 THE KING'S SERVANTS Matt. 19: 13-15 
 
 undesirable and an unfortunate marriage, they conclude 
 that "It is not expedient to marr>^" Jesus replies that for 
 some it may be expedient, and that, while marriage should 
 be the rule for all, there are some who may be excepted. 
 Some, as Jesus declares, are so constituted by nature and 
 disposition that they should not marry; others are in con- 
 ditions and circumstances which make marriage un- 
 desirable, and there are some who voluntarily refrain from 
 marriage because of special service which, as celibates, they 
 can best render to Christ. Thus while Jesus intimates 
 that celibacy is allowable he does not urge it upon his 
 followers, and he considers it expedient, only in unusual 
 cases. 
 
 4. JESUS RECEIVES LITTLE CHILDREN. Ch. 19 : 13-15 
 
 13 Then were there brought unto him little children, that 
 he should lay his hands on them, and pray: and the disciples 
 rebuked them. 14 But Jesus said. Suffer the little children, 
 and forbid them not, to come unto me ; for to such belongeth 
 the kingdom of heaven. 15 And he laid his hands on them, 
 and departed thence. 
 
 Something is added to the significance of this beautiful 
 scene by the setting in which it is placed. Jesus has been 
 speaking of the sanctity of the marriage tie by which the 
 safety of the home is secured ; he now teaches the sacred- 
 ness of childhood which brings to the home its complete- 
 ness, its glory, and its ennobling care. "Then were brought 
 unto him little children that he should lay his hands on 
 them and pray." These children were probably carried 
 in the arms of their parents. What was desired for them 
 was that blessing by the Master which may well symbolize 
 the personal relation and spiritual contact with Christ 
 which all parents with equal eagerness should seek for 
 their children. 
 
 "And the disciples rebuked them"; they seemed to feel 
 that the children were too insignificant to be allowed to 
 interfere with the work or to demand the care of Christ. 
 Many things to-day tend to keep parents from bringing 
 their children to the Master: custom and carelessness and 
 indifference and fear and diffidence, even friends, seem to 
 
Matt. 19: 16-21 SACRIFICE AND REWARDS 155 
 
 play the part of those "disciples" and to conspire to prevent 
 and to rebuke those who really desire to see their children 
 brought to Christ. 
 
 The reply of Jesus has cast an unfading halo about the 
 face of every helpless child, "Suffer the little children, and 
 forbid them not, to come unto me." Their innocent help- 
 lessness appealed to the King. Should it not affect us, 
 and should we not feel that no work is more Christlike, 
 none more blessed than the care of children? We are true 
 servants of the King only as we feel the appeal of child- 
 hood, and only as we seek to supply to children their 
 physical and mental and spiritual needs. 
 
 "For to such belongeth the kingdom of heaven." It is 
 theirs by right; not those particular children, not all 
 children in general ; but all of whatever age who are child- 
 like in their trust and dependence and purity, all those 
 who cast themselves upon the King and upon his sustaining 
 grace will enter his glorious Kingdom. 
 
 "And he laid his hands on them, and departed thence." 
 But his blessing has brought its benediction wherever his 
 name has been heard. Christianity is peculiarly the religion 
 which has regarded the rights of children. Where Christ 
 is known and trusted and followed, there infancy is 
 sacred and childhood is secure. 
 
 5. JESUS TEACHES CONCERNING SACRIFICE AND 
 REWARDS. Chs. 19 : 16 to 20 : 16 
 
 a. The Rich Young Man. Ch. 19 : 16-22 
 
 16 And behold, one came to him and said, Teacher, what 
 good thing shall I do, that I may have eternal life? 17 And 
 he said unto him. Why askest thou me concerning that which 
 is good? One there is who is good: but if thou wouldest 
 enter into life, keep the commandments. 18 He saith unto 
 him. Which? And Jesus said, Thou shalt not kill. Thou shalt 
 not commit adultery. Thou shalt not steal. Thou shalt not 
 bear false witness, 19 Honor thy father and thy mother; 
 and. Thou shalt love thy neighbor as thyself. 20 The yoimg 
 man saith unto him, All these things have I observed: what 
 lack I yet? 21 Jesus said imto him, If thou wouldest be per- 
 fect, go, sell that which thou hast, and give to the poor, and 
 thou shalt have treasure in heaven: and come, follow me. 
 
156 THE KING'S SERVANTS Matt. 19:22 
 
 22 But when the young man heard the saying, he went away 
 sorrowful; for he was one that had great possessions. 
 
 Here is the striking story of one who, in spite of riches, 
 youth, position, and power, is not satisfied. He comes to 
 Jesus and says, "Teacher, what good thing shall I do, that 
 I may have eternal life?" Jesus at onces rebukes him: 
 "Why asketh thou me concerning that which is good? 
 One there is who is good." It is a mistake to suppose that 
 Jesus here denies his own sinlessness, or disclaims divinity. 
 As to the latter, many assert that Jesus is suggesting that 
 he is "either not good, or is God." This is true enough, but 
 it is not the point. Jesus wishes to convict the young man 
 of his moral need. He intimates that the thoughtless use 
 of the word "good," in addressing one whom he regards as 
 a human teacher, is an index to his superifical view of 
 goodness. In the sight of a holy God, and judged by a 
 divine standard of righteousness, can the young inquirer 
 claim to be good? Can any man call himself righteous, in 
 the light of divine holiness? 
 
 Jesus now proposes the test of the revealed will of God ; 
 he mentions the Commandments, at least such as concern 
 man's relation to man. The self-righteous inquirer at once 
 replies that he has kept these from his youth. Jesus looks 
 with love upon the young man whose moral purpose has 
 been so high, but he now applies the deep probe which 
 shows that the man has never observed the spirit of the 
 Commandments even though he believes he has kept the 
 letter. Jesus sees the real selfishness of the heart. He 
 proposes the supreme test, "Go, sell that which thou hast, 
 and give to the poor, and thou shalt have treasure in 
 heaven: and come, follow me." In this sentence Jesus 
 convicts the man of having broken the second table of the 
 Law which requires one to love his neighbor as himself; 
 he promises an eternal recompense for sacrifice, and he 
 offers, by his personal companionship, the power and 
 influence which will make the keeping of the Law more 
 possible and complete. No one can claim to be righteous 
 when judged by the Commandments as interpreted by 
 Christ; our only hope is to come to him for guidance and 
 help. He will lay bare the secret selfishness of our hearts, 
 
Matt. 19:23-30 SACRIFICE AND REWARDS 157 
 
 and he will develop the spirit of self-renunciation and love 
 which forms the essence of eternal life ; and in his Kingdom 
 we ultimately shall be recompensed for every loss. 
 
 Our Lord does not demand that all his followers shall 
 sacrifice their worldly possessions. He is dealing with a 
 specific case. He does demand that each one shall give up 
 anything which keeps from open, honest fellowship with 
 him. In the case of this inquirer Jesus makes plain 
 to him thatliis goodness is superficial and inadequate. Love 
 of money is the canker which is hidden in his soul; Jesus 
 further shows him that he must choose between his wealth 
 and the eternal life which Jesus alone can give. No wonder 
 the young man "went away sorrowful." He had made a 
 fatal choice. His was "the great refusal." His riches had 
 never satisfied him before, still less will they satisfy him 
 now. He realized his weakness and his need; but he kept 
 his wealth and he rejected his Saviour. He desired the 
 highest good ; he yearned for eternal life ; but he was not 
 willing to pay the price. 
 
 b. The Question of Peter. Ch. 19 : 23-30 
 
 23 And Jesus said unto his disciples, Verily I say unto 
 you, It is hard for a rich man to enter into the kingdom of 
 heaven. 24 And again I say unto you, It is easier for a camel 
 to go through a needle's eye, than for a rich man to enter 
 into the kingdom of God. 25 And when the disciples heard 
 it, they were astonished exceedingly, saying, Who then can 
 be saved? 26 And Jesus looking upon them said to them, 
 With men this is impossible ; but with God all things are pos- 
 sible. 27 Then answered Peter and said unto him, Lo, we 
 have left all, and followed thee; what then shall we have? 
 28 And Jesus said imto them. Verily I say imto you, that ye 
 who have followed me, in the regeneration when the Son of 
 man shall sit on the throne of his glory, ye also shall sit upon 
 twelve thrones, judging the twelve tribes of Israel. 29 And 
 every one that hath left houses, or brethren, or sisters, or 
 father, or mother, or children, or lands, for my name's sake, 
 shall receive a hundredfold, and shall inherit eternal life. 30 
 But many shall be last that are first; and first that are last. 
 
 The disciples had witnessed a tragic Incident. They 
 had seen a young man who had been offered eternal life 
 
158 THE KING'S SERVANTS Matt. 19:23-30 
 
 but who had been ready to barter his soul for gold. Jesus 
 now startles them by the statement of a truth which is 
 illustrated by the scene they had witnessed, "Verily I say 
 unto you, It is hard for a rich man to enter into the kingdom 
 of heaven." This was particularly surprising to Jews. 
 They imagined that wealth was a positive proof of the 
 favor of God. What then could Jesus mean? He did not 
 intend to teach that the possession of riches is sinful, nor 
 that poverty is necessarily virtuous, nor that private pro- 
 perty is a social wrong. He meant to indicate that riches 
 may possibly keep their possessor from Christian disciple- 
 ship and that one who seeks to satisfy himself with wealth, 
 one "who trusts in riches" cannot enter the Kingdom of 
 God. Jesus even adds a pardonable hyperbole, "It is 
 easier for a camel to go through a needle's eye, than for a 
 rich man to enter the kingdom of God." One who would 
 enter that Kingdom must be as a little child; he must 
 abandon all trust in self, in self-attainment, in self-right- 
 eousness. He must be willing to sacrifice anything which 
 stands between himself and Jesus Christ. When the 
 disciples hear it they are astonished, saying, "Who then 
 can be saved?" Our Lord replies, "With men this is im- 
 possible; but with God all things are possible." It does 
 require resolution and decision and sacrifice, but God is 
 ready to supply all needed grace; his Spirit can give 
 strength to those who turn to him in trust. 
 
 As the rich man sweeps away sorrowfull)^ in his costly 
 robes, Peter looks upon him with apparent scorn, and turns 
 to Jesus with self-complacency to say, "Lo, we have left 
 all, and followed thee; what then shall we have?" It was 
 not a noble question. It expressed a commercial, worldly 
 spirit; but Jesus refrains from uttering a rebuke; a 
 moment later he will correct Peter by telling him the story 
 of the "laborers in the vineyard"; but first of all he gives 
 to Peter a promise, and some of the followers of Christ to- 
 day need to be assured by that promise. Sometimes a 
 whisper steals into their hearts and they feel like asking 
 what recompense they are to receive for their sacrifices 
 made for the sake of Christ. Jesus replies with a kingly 
 promise. He declares that "in the regeneration," in the 
 
Matt.20:l-12 SACRIFICE AND REWARDS 159 
 
 age to come, when Jesus has returned and has made all 
 things new, then those who have followed him through 
 the scenes of present trial and sacrifice will share with him 
 the glory of his throne. Nor was the promise for his 
 immediate followers alone. It is for everyone who has 
 sacrificed for his sake; all such will "receive a hundred- 
 fold" and will "inherit eternal life." Jesus adds, however, 
 a word of warning; Peter must beware of self-confident 
 pride. "Many shall be last that are first; and first that are 
 last." That is to say, many, like Peter, who have had the 
 opportunity of being nearest to Christ in this present life 
 may not receive the greatest reward. Men will be judged 
 according to faithfulness. Still more solemn is the warning 
 to such as the rich man, who cling to their wealth and refuse 
 the service of the King. Their power and riches put them 
 now in the first place of opportunity. They may be the 
 last to accept Christ and the eternal life which he offers. 
 
 c. The Parable of the Laborers in the Vineyard. Ch. 20 : 1-16 
 
 1 For the kingdom of heaven is like unto a man that was'a 
 householder, who went out early in the morning to hire 
 laborers into his vineyard. 2 And when he had agreed with 
 the laborers for a shilling a day, he sent them into his vine- 
 yard. 3 And he went out about the third hour, and saw 
 others standing in the marketplace idle; 4 and to them he 
 said. Go ye also into the vineyard, and whatsoever is right I 
 will give you. And they went their way. 5 Again he went 
 out about the sixth and the ninth hour, and did likewise. 6 
 And about the eleventh hour he went out, and found others 
 standing; and he saith unto them. Why stand ye here all the 
 day idle? 7 They say unto him. Because no man hath hired 
 us. He saith unto them, Go ye also into the vineyard. 8 
 And when even was come, the lord of the vineyard saith unto 
 his steward, Call the laborers, and pay them their hire, be- 
 ginning from the last unto the first. 9 And when they came 
 that were hired about the eleventh hour, they received every 
 man a shilling. 10 And when the first came, they supposed 
 that they would receive more; and they likewise received 
 every man a shilling. 11 And when they received it, they 
 mvumured against the householder, 12 saying, These last 
 have spent but one hour, and thou hast made them equal 
 unto us, who have borne the burden of the day and the scorch- 
 
160 THE KING'S SERVANTS Matt. 20: 13-16 
 
 ing heat. 13 But he answered and said to one of them, 
 Friend, I do thee no wrong: didst not thou agree with me 
 for a shilling? 14 Take up that which is thine, and go thy 
 way; it is my will to give unto this last, even as imto thee. 
 15 Is it not lawful for me to do what I will with mine own? or 
 is thine eye evil, because I am good? 16 So the last shall be 
 first, and the first last. 
 
 The interpretation of this parable has been found difficult 
 simply because it has been separated from the story of 
 the rich young man and from the question of Peter to 
 which it really belongs. It was simply designed to indicate 
 the peril of refusing to enter the service of Christ and the 
 danger of a commercial spirit in seeking for rewards in 
 such service. The story illustrates the great principle 
 stated in the verse which precedes and in the verse with 
 which it closes, "Many shall be last that are first; and 
 first that are last." Peter seemed to imagine that, because 
 he had sacrificed for Christ, the Master was bound to give 
 him a great reward. Jesus did promise the reward, but he 
 wished to rebuke the spirit which prompted one to serve, 
 not in love and gratitude, but for the sake of the recom- 
 pense which may be given. He tells the story of the 
 laborers who early in the morning made a hard and fast 
 bargain for "a shilling a day," and of others who were 
 engaged at the third and sixth and ninth and even at the 
 eleventh hour, who made no agreement with the house- 
 holder, but who trusted in his honesty and generosity, 
 and who when the evening was come received as much as 
 those who had been hired in the early morning. The 
 latter complained, not because they failed to receive the 
 wage for which they had bargained, but because others 
 who had rendered a less service had received an equal 
 reward. Thus Jesus would correct the commercial spirit 
 which sometimes animates his followers. He shows that 
 everyone will receive all that he deserves, all, indeed, for 
 which he may bargain, but there will be surprises; not 
 that anyone receives so little, but that some will receive so 
 much. He is absolutely sovereign in bestowing his eternal 
 rewards. He recognizes that some have less opportunity 
 for the service; their ability and the time of their service 
 
Matt. 20: 17-28 TRUE GREATNESS 161 
 
 is limited; but if they trust in him and depend upon his 
 grace, they will be surprised at the liberality of the King. 
 Rewards are certain, but they are not the true motive of 
 service. We should follow the King and seek to please him 
 because this is in itself the highest and truest life, but 
 chiefly because he has done so much for us. Gratitude 
 will make sacrifice easy. His love can be trusted for a 
 surprising and unmerited reward. 
 
 6. JESUS TEACHES TRUE GREATNESS. Ch. 20 : 17-28 
 
 17 And as Jesus was going up to Jerusalem, he took the 
 twelve disciples apart, and on the way he said unto them, 
 18 Behold, we go up to Jerusalem; and the Son of man shall 
 be delivered unto the chief priests and scribes; and they 
 shall condemn him to death, 19 and shall deliver him unto 
 the Gentiles to mock, and to scourge, and to crucify: and 
 the third day he shall be raised up. 
 
 20 Then came to him the mother of the sons of Zebedee 
 with her sons, worshipping him, and asking a certain thing of 
 him. 21 And he said unto her, What wouldest thou? She 
 saith unto him. Command that these my two sons may sit, 
 one on thy right hand, and one on thy left hand, in thy king- 
 dom. 22 But Jesus answered and said. Ye know not what 
 ye ask. Are ye able to drink the cup that I am about to 
 drink? They say unto him. We are able. 23 He saith unto 
 them, My cup indeed ye shall drink: but to sit on my right 
 hand, and on my left hand, is not mine to give ; but it is for 
 them for whom it hath been prepared of my Father. 24 And 
 when the ten heard it, they were moved with indignation 
 concerning the two brethren. 25 But Jesus called them unto 
 him, and said. Ye know that the rulers of the Gentiles lord it 
 over them, and their great ones exercise authority over them. 
 26 Not so shall it be among you: but whosoever would be- 
 come great among you shall be your minister; 27 and whoso- 
 ever would be first among you shall be your servant: 28 even 
 as the Son of man came not to be ministered unto, but to 
 minister, and to give his life a ransom for many. 
 
 The request of Salome that her two sons might occupy 
 the chief places in the coming Kingdom of Christ was made 
 at the very time that Jesus had again predicted his suffer- 
 ing and death. This often has been called the third pre- 
 diction, but more accurately it is the fourth recorded by 
 
162 THE KING'S SERVANTS Matt. 20: 17-28 
 
 Matthew, and is evidently an example of the repeated 
 references made by Christ since he gave the first great 
 disclosure at Caesarea Philippi. Here details of cruelty 
 are added. Not only is he to die, but he is to be mocked 
 and scourged and crucified. That Jesus saw so minutely 
 all the agonies awaiting him, enhances the picture of his 
 matchless heroism as he moves forward with such majestic 
 tread to accomplish his redeeming work. 
 
 That this request was made for James and John at such 
 a time marks the contrast between the self-sacrifice of the 
 King and the self-seeking of his followers, and it adds mean- 
 ing to the message which he now delivers relative to the 
 nature of true greatness. 
 
 There are aspects of beauty in the request made by 
 Salome. It discloses a mother's fondness which assumes 
 that nothing could be too good for her sons. It also reveals 
 a mother's faith. In that prophet of Nazareth, whom the 
 rulers hated and despised, Salome saw one who was yet 
 to be King of kings and Lord of lords. She wished her 
 sons to have the highest places in that Kingdom, and this 
 is a desire which all parents may properly share. However, 
 it did betray on the part of James and John, for whom this 
 mother was speaking, much of pride and jealously and 
 misunderstanding, and these Jesus lovingly rebukes. He 
 addresses to them the question, "Are ye able to drink the 
 cup that I am about to drink?" They assure him that they 
 are able to share that cup of suffering. He then explains 
 to them that while indeed that cup is for them to 
 drink, the honor which they claim is not to be given 
 in mere caprice, nor to be arbitrarily assigned; it must 
 be earned. The high places in his Kingdom are not 
 matters of appointment but of achievement; they are nrot 
 secured by influence but by merit. "To sit on my right 
 hand, and on my left hand, is not mine to give; but it is 
 for them for whom it hath been prepared of my Father." 
 The rewards indeed may be given at last by Christ, but 
 they will not be given independently of real desert; for 
 time and eternity, the highest places in his Kingdom are 
 prepared for those by whom they are deserved. 
 
 This request of James and John fills their fellow disciples 
 
Matt. 20: 29, 30 THE TWO BLIND MEN 163 
 
 with indignation; but we are not to conclude that this 
 was "righteous indignation" ; they are not merely troubled 
 because James and John are lacking in discernment, 
 because their request is unjust, because their attitude is 
 selfish. It seems that "the ten" are equally mistaken, 
 equally at fault; they are jealous; they covet and claim for 
 themselves exactly the thing James and John have reques- 
 ted. We are commonly tempted to be most indignant at 
 those faults in others of which we ourselves are guilty. 
 
 Jesus does not rebuke his disciples, but he takes the 
 occasion to declare the law of true greatness. This he 
 contrasts with the standards of the world, by which his 
 followers are ever in danger of being affected. Among the 
 Gentiles, among the nations, those are accounted as the 
 leaders, those are called great, who rule over others and 
 who are served by many; but among the followers of Christ 
 different ideals must prevail ; those are the greatest who are 
 of the most service to others. In contrast with heathen 
 standards Jesus sets forth a principle, which may be trans- 
 lated, "Whosoever would become great among you shall 
 be your servant: and whosoever would be first among 
 you shall be your slave." Service is the law of greatness 
 in the Kingdom of Christ; and from this law the King was 
 not exempt. Rather, he is himself the great Exemplar, 
 "Even as the Son of man came not to be ministered unto, 
 but to minister, and to give his life a ransom for many." 
 This willing sacrifice, this death in the place of many, this 
 redeeming love, recognized and accepted by his followers 
 is the motive for service, and it is likewise the measure of 
 true greatness. We are not Christians because we serve 
 others; we serve others because we are Christians. ^ Self- 
 sacrifice and helpfulness are not substitutes for faith in 
 Christ; they are the natural expressions of our faith and 
 love. The more humble and patient and faithful our 
 service, the nearer we ever shall be to him whose greatness 
 is supreme, who loved us, and gave himself up for us. 
 
 7. JESUS GIVES SIGHT TO THE BLIND. Ch. 20 : 29-34 
 
 29 And as they went out from Jericho, a great multitude 
 
 followed him. 30 And behold, two blind men sitting by the 
 
164 THE KING'S SERVANTS Matt. 20: 31-34 
 
 way side, when they heard that Jesus was passing by, cried 
 out, saying. Lord, have mercy on us, thou son of David. 31 
 And the multitude rebuked them, that they should hold 
 their peace: but they cried out the more, saying. Lord, have 
 mercy on us, thou son of David. 32 And Jesus stood still, 
 and called them, and said. What will ye that I should do 
 imto you? 33 They say unto him. Lord, that our eyes may 
 be opened. 34 And Jesus, being moved with compassion, 
 touched their eyes; and straightway they received their 
 sight, and followed him. 
 
 The journey through Perea has ended; Jesus is nearing 
 Jerusalem; the last great city has been passed, but as he 
 departs from Jericho he performs a cure which illustrates 
 his kingly power and reveals his tender sympathy. Two 
 blind men cry out to him for mercy. One of these else- 
 where is called Bartlmaeus. The spiritual sight of these 
 men seems to be clearer than that of the nation which is 
 about to reject its King, for they recognize him as the 
 true Messiah; they salute him as the "Son of David," 
 they trust in his divine power, and they receive his 
 gracious help and are instantly delivered from their 
 distress. 
 
 This miracle is also a parable of the saving work of 
 Christ. He opens the "eyes of the understanding" and 
 gives spiritual sight to those who need to see life clearly 
 with its duties, its demands, and its problems in relation 
 to man and to God. There is, first of all, the picture of 
 pitiful need; poor and helpless because blind, with none 
 to sympathize and none to aid, these men form a striking 
 picture of those to-day who are lacking spiritual sight. 
 Near by, in striking contrast, stands the majestic form of 
 the King ; he is passing for the last time ; he is able to heal 
 if only he can be reached. 
 
 Then there is the picture of the obstacles to be overcome, 
 of the doubts and difficulties that lie in the way of those 
 who need the healing touch of Christ. "The multitude 
 rebuked them, that they should hold their peace." Often 
 do those who yearn for light and healing hear words to 
 discourage and suggestions which lead to hopelessness 
 and despair. 
 
Matt. 20: 29-34 THE TWO BLIND MEN 165 
 
 Then there is the picture of eager determination, "They 
 cried out the more, saying. Lord, have mercy on us, thou 
 son of David." 
 
 Lastly is the picture of complete relief. "Jesus, being 
 moved with compassion, touched their eyes; and straight- 
 way they received their sight, and followed him." How 
 many likewise have found the Master able and willing to 
 give them spiritual vision; their eyes have been opened to 
 see things unseen and eternal, to follow the Master with 
 joyful footsteps as they journey toward the celestial city 
 where they will see the King in his beauty and will be like 
 him when they see him as he is. 
 
166 THE REJECTION Matt. 21: 1-11 
 
 X. The Rejection of the King. Chs. 21 to 23 
 
 1. THREE ACTED PARABLES OF WARNING. 
 Ch. 21 : 1-22 
 
 a. The Royal Entry. Ch. 21 : 1-11 
 
 1 And when they drew nigh unto Jerusalem, and came unto 
 Bethphage, unto the mount of Olives, then Jesus sent two 
 disciples, 2 saying unto them, Go into the village that is over 
 against you, and straightway ye shall find an ass tied, and a 
 colt with her: loose therriy and bring them unto me. 3 And 
 if any one say aught unto you, ye shall say. The Lord hath 
 need of them; and straightway he will send them. 4 Now 
 this is come to pass, that it might be fulfilled which was 
 spoken through the prophet, saying, 
 
 5 Tell ye the daughter of Zion, 
 Behold, thy King cometh unto thee, 
 Meek, and riding upon an ass. 
 And upon a colt the foal of an ass. 
 
 6 And the disciples went, and did even as Jesus appointed 
 them, 7 and brought the ass, and the colt, and put on them 
 their garments ; and he sat thereon. 8 And the most part of 
 the multitude spread their garments in the way; and others 
 cut branches from the trees, and spread them in the way. 
 9 And the multitudes that went before him, and that fol- 
 lowed, cried, saying, Hosanna to the son of David: Blessed 
 15 he that cometh in the name of the Lord; Hosanna in tlie 
 highest. 10 And when he was come into Jerusalem, all the 
 city was stirred, saying. Who is this? 1 1 ^d the miUtitudes 
 said. This is the prophet, Jesus, from Nazareth of Galilee. 
 
 No incident in the life of our Lord is more in harmony 
 with the purpose of Matthew than the royal entry into 
 Jerusalem. Of course it forms an essential part of the 
 story of all the Gospels, but in none does it constitute a 
 more definite climax or conform to a more evident design. 
 
 Matthew is the Gospel of the King, and here Jesus issues 
 a royal command; he makes a royal progress; he receives 
 a royal acclaim. To his command it is assumed that no 
 refusal is possible; he enters the city mounted and attended 
 as an Oriental monarch; he is hailed by the multitude as 
 
Matt. 21: 12-15 PARABLES OF WARNING 167 
 
 the Son of David, the King, and as worthy of supreme 
 homage and praise. 
 
 Matthew is the Gospel of Fulfillment, and this incident is 
 shown to correspond in minutest detail to a prophecy which 
 is here quoted. However, Matthew is also the Gospel 
 which emphasizes the rejection of Jesus; and here after 
 the deadly hatred of his enemies has been revealed; after 
 the predictions of his death have been so solemnly re- 
 peated; even while the multitudes shout with passing 
 emo.tion, the silence of the rulers is ominous of tragedy. 
 Jesus evidently is offering himself to the nation, but it is 
 about to refuse him and to allow him to be destroyed. 
 By this temporary outburst of popular enthusiasm no 
 reader is for a moment deceived. Upon the bright picture 
 there rests the shadow of the cross. 
 
 This royal entry was an acted parable. No one supposes 
 that Jesus meant the borrowed colt, or the caparisons of 
 rustic garments, or the peasants who attended him, were 
 to be parts of the furnishings of an Oriental court. They 
 were the symbols of royalty by which he definitely pre- 
 sented himself to his people as the promised Messiah; he 
 was making an appeal for the trust and obedience and 
 homage of human hearts; but he was warning the rulers 
 that in rejecting him they would be rejecting their King; 
 they would be defeating their highest hopes. Some day, 
 however, he is to appear in glory; that humble pageant 
 which moves through the streets of Old Jerusalem is but the 
 faint symbol of the true coming of the King. Those who 
 now accept him and offer him the willing homage of their 
 hearts will then rejoice and will enter with gladness into 
 the blessedness of his perfected Kingdom. 
 
 b. Cleansing the Temple. Ch. 21 : 12-17 
 
 12 And Jesus entered into the temple of God, and cast out 
 all them that sold and bought in the temple, and overthrew 
 the tables of the money-changers, and the seats of them that 
 sold the doves; 13 and he saith unto them. It is written, My 
 house shall be called a house of prayer : but ye make it a den 
 of robbers. 14 And the blind and the lame came to him in 
 the temple; and he healed them. 15 But when the chief 
 
168 THE REJECTION Matt. 21: 16, 17 
 
 priests and the scribes saw the wonderful things that he did, 
 and the children that were crying in the temple and saying, 
 Hosanna to the son of David; they were moved with indig- 
 nation, 16 and said unto him, Hearest thou what these are 
 saying? And Jesus saith unto them, Yea: did ye never read. 
 Out of the mouth of babes and sucklings thou has perfected 
 praise? 17 And he left them, and went forth out of the city 
 to Bethany, and lodged there. 
 
 The abuse, which Jesus here rebukes, had arisen from 
 what was at first a pubHc convenience, namely, the sale 
 to pilgrims in the neighborhood of the Temple, of sacrifices 
 which they could not bring from their distant homes. 
 Gradually the trafific had pressed nearer until the merchants 
 had entered the Temple area and were desecrating the 
 sacred courts by their distracting noises, their greed, their 
 extortions, and their fraud. 
 
 The act of our Lord in expelling these intruders from the 
 sacred courts was not merely an example of power which 
 one man, conscious of the right and justice of his cause, 
 may exercise over those whom guilt of conscience make 
 weak and timid; nor yet was this merely the work of a 
 reformer who was correcting an evil custom. It was on 
 the part of our Lord an acted parable. It was a rebuke of 
 the nation, the spiritual state of which was indicated by 
 their apparent disregard of the sacredness of the house of 
 God. It was a symbol, warning of the judgment which 
 was to be visited upon them because of their apostasy and 
 unbelief. 
 
 Furthermore, this was a claim on the part of Jesus to 
 be the real Lord of the Temple. He identifies himself 
 with God whom he declares to be his own Father and he 
 supports this claim by proceeding to perform miracles of 
 healing within the Temple courts. He is thus making a 
 public claim, as on the day before, to be the promised 
 Messiah, and he emphasizes this claim by his reply to the 
 rulers when they rebuke him for allowing the children to 
 hail him with their "Hosannas." He declares that they 
 are justified in welcoming him as "the son of David" ; and 
 he further quotes, as applying to himself, a psalm which 
 speaks of the universal sovereignty predicted as belonging 
 
Matt. 21: 18-22 PARABLES OF WARNING 169 
 
 to man, a psalm, however, which was to be fulfilled by the 
 Messiah, and which pictured the unlimited rule which he 
 would exercise as the appointed King. Jesus declares 
 that such praises have the divine warrant and sanction 
 and are appropriately bestowed upon himself. Such 
 claims were so obvious, the meaning of his symbolic actions 
 were becoming so clear, that the rulers were filled with 
 even more deadly hate. It was, therefore, not merely for 
 the sake of rest but to avoid a more open conflict that 
 Jesus withdrew for the night to lodge with his friends in 
 Bethany. 
 
 c. The Barren Fig Tree. Ch. 21 : 18-22 
 
 18 Now in the morning as he returned to the city, he hun- 
 gered. 19 And seeing a fig tree by the way side, he came to 
 it, and found nothing thereon, but leaves only; and he saith 
 unto it. Let there be no fruit from thee henceforward for ever. 
 And immediately the fig tree withered away. 20 And when 
 the disciples saw it, they marvelled, saying, How did the fig 
 tree immediately wither away? 21 And Jesus answered and 
 said unto them, Verily I say unto you. If ye have faith, and 
 doubt not, ye shall not only do what is done to the fig tree, 
 but even if ye shall say unto this mountain, Be thou taken 
 up and cast into the sea, it shall be done. 22 And all things, 
 whatsoever ye shall ask in prayer, believing, ye shall receive. 
 
 The withering of the fruitless fig tree was not only a 
 miracle wrought by the power of Christ, it was a parable 
 of the punishment which was to be visited upon Israel 
 for its sin and unbelief. On a fig tree the green fruit is 
 first formed and then the foliage is produced, so that 
 fruit might be expected on a tree in full leaf; but on this 
 tree Jesus found none. This fruitless tree with its show of 
 leaves was however a symbol of Israel; the nation had 
 made a profession of holiness; it had maintained its pre- 
 tentious ritual; it had preserved a form of godliness, but 
 when the King had come, he had found none of the real 
 fruits of righteousness; and now his rejection was to be 
 followed by the national disaster of which the withering 
 of the tree was a parable and a warning. 
 
 The story may contain a note of admonition for all who 
 now bear the name of Christ; their lives must correspond 
 
170 THE REJECTION Matt. 21: 23-27 
 
 with their profession, their deeds with their claims. How- 
 ever, for his immediate followers the King found in the 
 miracle a message of inspiration and cheer. As his disciples 
 marveled at his power he declared that similar power was 
 at their command; it was the power of believing prayer; 
 it could remove mountains; not that a literal attempt was 
 to be made, but that it could do things otherwise impossible. 
 Of course there are other familiar conditions, but our 
 temptation is to limit too far the implications of the 
 promise, "All things, whatsoever ye shall ask in prayer, 
 believing, ye shall receive." 
 
 2. THE CLAIMS OF DIVINE AUTHORITY. 
 Ch. 21 : 23-27 
 
 23 And when he was come into the temple, the chief 
 priests and the elders of the people came unto him as he was 
 teaching, and said, By what authority doest thou these things? 
 and who gave thee this authority? 24 And Jesus answered 
 and said unto them, I also will ask you one question, which 
 if ye tell me, I likewise will tell you by what authority I do 
 these things. 25 The baptism of John, whence was it? from 
 heaven or from men? And they reasoned with themselves, 
 saying, If we shall say. From heaven; he will say unto us. 
 Why then did ye not believe him? 26 But if we shall say, 
 From men; we fear the multitude; for all hold John as a 
 prophet. 27 And they answered Jesus, and said. We know 
 not. He also said unto them, Neither tell I you by what 
 authority I do these things. 
 
 As Jesus reaches the city he is at once attacked by all the 
 Jewish rulers and leaders. They challenge him to state 
 by what authority he is acting in receiving honors as the 
 Messiah or in driving the traders from the Temple as on 
 the day past. Their question is framed with subtle skill, 
 "By what authority doest thou these things? and who gave 
 thee this authority?" They place Jesus in a dilemma; if 
 he claims that authority had been delegated to him, then 
 he may be accused of disloyalty and of schism, in supplant- 
 ing the recognized "authorities" of the Jewish state; if 
 he claims inherent divine authority, as one with God, he 
 may be condemned for blasphemy. 
 
 Jesus silences his enemies with a question which involves 
 
Matt. 21: 23-27 DIVINE -AUTHORITY 171 
 
 them in a counterdilemma, "The baptism of John, 
 whence was it? from heaven or from men?" They cannot 
 say ''from heaven," for they had rejected John; they do 
 not dare to say ''from men," for they fear the people by 
 whom John was regarded as a prophet. They try to escape 
 by the cowardly reply, "We know not." Agnosticism is 
 usually cowardly and deserving of little respect. 
 
 Jesus does more than silence them; he answers them. 
 His question is no irrelevant riddle by which he meets a 
 difficulty and delays the necessity of a reply. He definitely 
 implies that the authority of John was divine, and that 
 his own authority is the same ; but as they were afraid to 
 deny the divine authority of John they are powerless to 
 deny that of Jesus; and further he implies that if they 
 had accepted the message of John, they would be prepared 
 to accept Jesus. It is true that if we are afraid to accept 
 the logical conclusions of our doubts and denials, we never 
 can hope to discover truth. 
 
 Jesus further rebukes and exposes his enemies. When 
 they say, "We know not," Jesus knows, and they know, 
 and the crowd knows, that they are not honest; the Lord 
 has laid bare their hypocrisy; he has made it perfectly 
 evident that the real question at issue is not authority but 
 obedience. The enemies of Jesus pretend that they want 
 to know more of his credentials; they really want to dis- 
 credit and to entrap him. The modern enemies of our 
 Lord declare that they want more proofs, more evidence; 
 what they really lack is love for him and submission to his 
 will. Those who do not repent when John preaches, will 
 not believe when Jesus offers to save. The world needs to- 
 day, not more proof of divine authority, but more 
 obedience to the divine will. 
 
 Jesus absolutely discredited his enemies in the sight 
 of the people. They were the constituted authorities in 
 all matters civil and religious, and yet they were made to 
 confess publicly that they were not competent to judge 
 a clear, familiar, important case relating to religious 
 authority. They really abdicated their position. They, 
 therefore, were disqualified to pass an opinion on the 
 exactly parallel case of the authority of Jesus. Jesus 
 
172 THE REJECTION Matt. 21: 28-32 
 
 had defeated them with their own weapon. No wonder 
 that subsequently, when on trial before such judges, he 
 refused to answer them a word. He had shown their 
 incompetence, their insincerity, their unbelief. Honest 
 doubters are deserving of sympathy; but professed seekers 
 after truth, who are unwilling to accept the consequences 
 of belief, should expect to receive no further light. An 
 increasing knowledge of divine truth is conditioned upon 
 humble submission of the heart and the will to what 
 already has been revealed. 
 
 3. THREE PARABLES OF JUDGMENT. 
 Chs. 21 : 28 to 22 : 14 
 
 a. The Two Sons. Ch. 21 : 28-32 
 
 28 But what think ye? A man had two sons; and he 
 came to the first, and said, Son, go work to-day in the vine- 
 yard. 29 And he answered and said, I will not: but after- 
 ward he repented himself, and went. 30 And he came to 
 the second, and said likewise. And he answered and said, 
 I gOy sir: and went not. 31 Which of the two did the will of 
 his father? They say. The first. Jesus saith unto them. 
 Verily I say imto you, that the pubUcans and the harlots go 
 into the kingdom of God before you. 32 For John came 
 unto you in the way of righteousness, and ye believed him 
 not; but the publicans and the harlots believed him: and ye, 
 when ye saw it, did not even repent yourselves afterward, 
 that ye might believe him. 
 
 In replying to the hostile rulers, Jesus has made a claim 
 of divine authority; he now adds three parables which 
 condemn his enemies and pronounce judgment upon them 
 and the nation. The first is very brief, but pointed. Two 
 sons are described, one, who refused to obey his father, 
 repented and served him ; the other promised to serve but 
 continued to disobey; to the one Jesus compared those of 
 the publicans and harlots who, after lives of notorious sin, 
 had repented at the preaching of John; to the other Jesus 
 compared the rulers, who with all their profession of 
 righteousness and with all their boasted ceremonies, con- 
 tinued to live in real rebellion against God. He thus 
 rebuked the rulers for their pretense that they were willing 
 to accept Jesus if only sure that his authority was divine; 
 
Matt. 21:33-46 PARABLES OF JUDGMENT 173 
 
 he declares that their real difficulty is unwillingness to 
 obe^^ the divine will. He affirms that they, and all who 
 like them are impenitent and insincere, can never enter 
 the Kingdom of God; he promises that even the worst 
 sinners may repent and be saved. 
 
 b. The Wicked Husbandmen. Ch. 21:33-46 
 
 33 Hear another parable: There was a man that was a 
 householder, who planted a vineyard, and set a hedge about 
 it, and digged a winepress in it, and built a tower, and let it 
 out to husbandmen, and went into another cotmtiy. 34 And 
 when the season of the fruits drew near, he sent his servants 
 to the husbandmen, to receive his fruits. 35 And the hus- 
 bandmen took his servants, and beat one, and killed another, 
 and stoned another. 36 Again, he sent other servants more 
 than the first: and they did unto them in like manner. 37 
 But afterward he sent imto them his son, saying. They will 
 reverence my son. 38 But the husbandmen, when they saw 
 the son, said among themselves. This is the heir; come, let 
 us kill him, and take his inheritance. 39 And they took him, 
 and cast him forth out of the vineyard, and killed him. 40 
 When therefore the lord of the vineyard shall come, what 
 will he do imto those husbandmen? 41 They say unto him. 
 He will miserably destroy those miserable men, and will let 
 out the vineyard imto otiier husbandmen, who shall render 
 him the fruits in their seasons. 42 Jesus saith imto them. 
 Did ye never read in the scriptures. 
 
 The stone which the builders rejected. 
 
 The same was made the head of the comer; 
 
 This was from the Lord, 
 
 And it is marvellous in our eyes? 
 43 Therefore say I unto you. The kingdom of God shall be 
 taken away from you, and shall be given to a nation bringing 
 forth the fruits thereof. 44 And he that falleth on this stone 
 shall be broken to pieces: but on whomsoever it shall fall, it 
 will scatter him as dust. 45 And when the chief priests and 
 the Pharisees heard his parables, they perceived that he spake 
 of them. 46 And when they sought to lay hold on him, they 
 feared the multitudes, because they took him for a prophet. 
 
 To the malicious challenge of his enemies Jesus has 
 already replied, claiming for himself divine authority and 
 condemning them for their guilty unbelief. He now adds 
 a second parable more clearly stating his claims and more 
 
174 THE REJECTION Matt. 22: 1-4 
 
 solemnly rebuking these hostile rulers and pronouncing 
 judgment upon the nation they represent. He tells the 
 story of a householder who establishes and equips a vine- 
 yard and lets it to tenants. He lives at a distance and 
 expects as rent a certain portion of the vintage. However, 
 when he sends for the fruit, his messengers are abused and 
 killed; at last his own son is slain. He determines to come 
 and to exact justice and to deliver his vineyard to tenants 
 who are more worthy. 
 
 The parable was so plain that even the enemies of Jesus 
 understood its meaning. The householder is Jehovah; 
 the vineyard is Israel; the husbandmen are the rulers to 
 whom the nation had been intrusted ; the serv^ants are the 
 prophets sent to summon the people to repent and to render 
 to God the fruits of righteousness; the son is Jesus himself, 
 who thus claimed a unique relation to God, distinct from 
 the prophets and all human messengers, and who definitely 
 foresees his own rejection and death; the return of the 
 householder is the coming visitation of divine judgment 
 and the rejection of Israel, and the call of the Gentiles. 
 It is aside from the present purpose of Jesus to refer to the 
 individual Jews who will accept him and to the future 
 conversion of the nation of which Paul writes. He wishes 
 now to emphasize his own rejection, and the guilt and 
 punishment of the nation. He declares, however, that his 
 death will issue in his exaltation and triumph; he is "the 
 stone which the builders rejected, the same was made the 
 head of the corner." He also warns his enemies that all 
 who in unbelief stumble on that stone, all who reject him, 
 will be "broken to pieces," and all who attempt to drag 
 down that stone will be ground and scattered as dust. 
 
 c. The Marriage Feast. Ch. 22 : 1-14 
 
 1 And Jesus answered and spake again in parables unto 
 them, saying, 2 The kingdom of heaven is likened unto a cer- 
 tain king, who made a marriage feast for his son, 3 and sent 
 forth his servants to call them that were bidden to the mar- 
 riage feast: and they would not come. 4 Again he sent forth 
 other servants, saying. Tell them that are bidden, Behold, I 
 have made ready my dinner; my oxen and my fatlings are 
 killed, and all things are ready: come to the marriage feast. 
 
Matt. 21: 5-14 PARABLES OF JUDGMENT 175 
 
 5 But they made light of it, and went their ways, one to his 
 own farm, another to his merchandise; 6 and the rest laid 
 hold on his servants, and treated them shamefully, and killed 
 them. 7 But the king was wroth; and he sent his armies, 
 and destroyed those murderers, and burned their city. 8 
 Then saith he to his servants, The wedding is ready, but they 
 that were bidden were not worthy. 9 Go ye therefore unto 
 the partings of the highways, and as many as ye shall find, 
 bid to the marriage feast. 10 And those servants went out 
 into the highways, and gathered together all as many as they 
 found, both bad and good: and the wedding was filled with 
 guests. 11 But when the king came in to behold the guests, 
 he saw there a man who had not on a wedding-garment: 
 
 12 and he saith unto him. Friend, how camest thou in hither 
 not having a wedding-garment? And he was speechless. 
 
 13 Then the king said to the servants. Bind him hand and 
 foot, and cast him out into the outer darkness; there shall 
 be the weeping and the gnashing of teeth. 14 For many 
 are called, but few chosen. 
 
 The picture of the Kingdom of the Messiah as a banquet 
 at which Israel would be seated and from which Gentiles 
 would be excluded, was familiar enough to the Jews; 
 but Jesus reverses the figure with details reported only by 
 Matthew, and with the main purpose of pronouncing 
 judgment upon the nation which is rejecting him. 
 
 Matthew is the Gospel of the King and it is interesting to 
 note that the parable which Jesus now gives presents to us 
 a feast prepared by a King, it is indeed "a marriage feast 
 for his son" ; while the companion picture in Luke describes 
 merely a great supper given by "a certain man." So the 
 treatment of the invitation, according to the story of 
 Matthew, is a much more serious matter. It is despised 
 and neglected while those who bear it are abused and killed. 
 The consequent punishment of the offenders is more severe; 
 they are destro^^ed and their city is burned. The whole 
 incident is here narrated with marks of royalty which are 
 in perfect harmony with the character of this Gospel. 
 
 The purpose of our Lord, as in the similar parable in 
 Luke, is to show by the picture the guilt of the nation 
 which is rejecting the invitation to enter the Kingdom of 
 heaven. He plainly indicates the consequent rejection 
 
176 THE REJECTION Matt. 22: 15-22 
 
 of Israel, the suffering of the nation, and the destruction of 
 Jerusalem. Quite as plainly it shows that from among 
 the Gentiles many both good and bad will be gathered into 
 the Christian Church. There is, however, to be a final 
 separation before the blessings of the Kingdom will be en- 
 joyed. This is pictured by the fate of the man who was 
 found among the guests but "who had not on a wedding- 
 garment." He is cast "into the outer darkness." Those 
 who are to enjoy the glory of the Kingdom must be arrayed 
 in the robe of righteousness which the King requires and 
 which he is ready to provide for all who accept of Christ. 
 "For many are called, but few chosen." Eternal life is 
 represented as a free choice on the part of man, and as a 
 divine election on the part of God. As among the Jews 
 "the many" rejected their Messiah, so among professed 
 Christians there will be those who will lack the garment of 
 righteous life and character and so will lose, at last, the 
 approval of the King and the joys of his palace. Thus 
 in this parable of the Marriage. Feast Jesus predicts the 
 judgment of Israel, the call of the Gentiles, and the de- 
 mand for righteousness in those who are at last to share the 
 glories of his Kingdom. 
 
 4. THREE ENSNARING QUESTIONS. Ch. 22 : 15-40 
 a. Tribute to CiEsar? Ch. 22 : 15-22 
 
 15 Then went the Pharisees, and took counsel how they 
 might ensnare him in his talk. 16 And they send to him their 
 disciples, with the Herodians, saying, Teacher, we know that 
 thou art true, and teachest the way of God in truth, and carest 
 not for any one: for thou regardest not the person of men. 
 17 Tell us therefore, What thinkest thou? Is it lawful to 
 give tribute unto Caesar, or not? 18 But Jesus perceived their 
 wickedness, and said. Why make ye trial of me, ye hypocrites? 
 19 Show me the tribute money. And they brought unto him 
 a denarius. 20 And he saith imto them. Whose is this image 
 and superscription? 21 They say unto him, Caesar's. Then 
 saith he unto them. Render therefore unto Caesar the things 
 that are Caesar's ; and unto God the things that are God's. 
 22 And when they heard it, they marvelled, and left him, 
 and went away. 
 
 Early in this memorable day of public teaching, Jesus 
 
Matt. 22:15-22 THREE ENSNARING QUESTIONS 177 
 
 has been attacked by the elders and chief priests and 
 scribes; but he has defeated them, exposed them to rid- 
 icule, and indicted them as apostates and murderers. In 
 their furious hate they would have him killed at once; 
 but they fear the multitudes with whom Jesus is so popular. 
 To compass his death, therefore, they must first discredit 
 him with the people; they must entangle him in his 
 teaching. Thus to entrap him, they now return with a 
 series of three crafty questions; but Jesus evades each 
 snare, he answers each question fairly and completely, 
 and then asks a question by which his enemies are finally 
 silenced. 
 
 The first question relates to the payment of tribute to 
 the Roman Government. The more conservative Jews 
 held that God was the ruler of Israel and that it was 
 possibly wrong to pay taxes to support a heathen state. 
 The more liberal party sided with the Herods, who owed 
 their power to Rome. Therefore the enemies of Jesus send 
 to him representatives of both parties, Pharisees and 
 Herodians, so that if he avoids offending one party he will 
 displease the other. They approach Jesus with the flatter- 
 ing assurance that he is so truthful and courageous that he 
 will not hesitate to express his true convictions; and then 
 they propose their artful question, 'Ts it lawful to give 
 tribute unto Caesar, or not?" Shall Jesus say, "Yes"? 
 Then he will cease to be a popular idol, for the people loathe 
 the hateful oppression of Rome. Shall Jesus say, "No"? 
 Then his enemies will hurry him away to the Roman 
 governor and the cross, as a traitor and a rebel. The 
 dilemma seems complete; yet Jesus not only escapes the 
 snare, but, in his reply, he enunciates a law for all time, 
 "Render therefore unto Csesar the things that are Caesar's; 
 and unto God the things that are God's." 
 
 To make plain his meaning, Jesus first calls for a Roman 
 coin, and asks whose image and superscription it bears. 
 They, of course, reply, "Caesar's." Jesus therefore insists 
 that if they accept the coins of Caesar, they must pay 
 taxes to Caesar. That is, if one accepts the protection of 
 a government, and the privileges provided by a govern- 
 ment, then one is under obligation to support that 
 
178 THE REJECTION Matt. 22: 23-33 
 
 government. Christianity never should be identified 
 with any political party or social "theory, but Christians 
 ever should take their stand for loyalty, for order, and for 
 law. 
 
 It is not the whole of life, however, to "render unto 
 Caesar the things that are Caesar's"; one must also "render 
 unto God the things that are God's." The latter higher 
 allegiance includes the former. The enemies of Jesus 
 suggested a conflict of duties; he showed that there was 
 perfect harmony. He intimated, however, that there was 
 danger of forgetting God, and our obligations to him of 
 trust, service, worship, love. The true basis for citizenship 
 is devotion to God, and no political theory or party al- 
 legiance can be taken as a substitute for loyalty to him. 
 The enemies of Jesus were answered and rebuked, and his 
 followers were given guidance for all the coming years. 
 
 b. Is There a Resurrection? Ch. 22 : 23-33 
 
 23 On that day there came to him Sadducees, they that say 
 that there is no resurrection: and they asked him, 24 saying, 
 Teacher, Moses said. If a man die, having no children, his 
 brother shall marry his wife, and raise up seed unto his 
 brother. 25 Now there were with us seven brethren: and 
 the first married and deceased, and having no seed left his 
 wife imto his brother; 26 in like manner the second also, and 
 the third, unto the seventh. 27 And after them all, the woman 
 died. 28 In the resurrection therefore whose wife shall she 
 be of the seven? for they all had her. 29 But Jesus answered 
 and said xmto them. Ye do err, not knowing the scriptures, 
 nor the power of God. 30 For in the resurrection they neither 
 marry, nor are given in marriage, but are as angels in heaven. 
 31 But as touching the resurrection of the dead, have ye not 
 read that which was spoken unto you by God, saying, 32 I 
 am the God of Abraham, and the God of Isaac, and the God 
 of Jacob? God is not the God of the dead, but of the living. 
 33 And when the multitudes heard it, they were astonished 
 at his teaching. 
 
 Jesus defeated the Pharisees and the Herodians. He Is 
 now attacked by the Sadducees, who were the priestly, and 
 most powerful, party among the Jews. They questioned 
 the immortality of the soul, and believed neither in angels 
 
Matt. 22:23-33 THREE ENSNARING QUESTIONS 179 
 
 nor in spirits; they represented the modern materialists. 
 It is to be noted, however, that the question with which 
 they approached Jesus is not in reference to immortality 
 but to the resurrection of the body. They propose the case 
 of a woman, married successively to seven brothers from 
 each of whom she was separated by death; and they ask, 
 "In the resurrection therefore whose wife shall she be 
 of the seven?" They hope that Jesus will either deny the 
 orthodox belief as to the resurrection or make some state- 
 ment which will contradict the Law of Moses which made 
 the successive marriages lawful. The reply of Jesus is one 
 which is applicable to many modern skeptics, "Ye do err, 
 not knowing the scriptures, nor the power of God." This 
 twofold ignorance caused them to imagine a contradiction 
 which really did not exist. First, as to "the power of God" : 
 he is able to provide a life in which there is no death, or 
 birth, or marriage, but where the relations are even higher 
 than the most blessed relationship of earth. Such an 
 existence, with its higher laws, is consistent with the facts 
 and laws of our present life. Second, as to "the scriptures" ; 
 what do they declare that God has promised to do? 
 Jesus answers this question by quoting from the very 
 system of law to which the Sadducees have referred, "I 
 am the God of Abraham, and the God of Isaac, and the 
 God of Jacob," and then he adds, "God is not the God of 
 the dead." He means to establish the fact of the continued 
 existence of the dead; yet not merely this, but to prove 
 the resurrection of the dead. The latter is the question at 
 issue. Life, as used by our Lord, indicated normal life, 
 not that of a disembodied soul, but of an immortal soul 
 clothed with a deathless body. "The living" are therefore 
 the risen. The confident expectation of such a future state 
 is based on our relation to God. If he is truly our God, and 
 we are his people, the triumph of death is not real and per- 
 manent, but will be ended by the glory of a resurrection 
 from the dead. Many beliefs which men scout because 
 they seem to contradict known laws of science will some 
 day be explained by the discovery of higher laws. It is 
 for us to ask what has been written, and then to believe in 
 the power of God to perform. 
 
180 THE REJECTION Matt. 22 : 34-43 
 
 C. Which Is the^Great Commandment? Ch. 22 : 34-40 
 
 34 But the Pharisees, when they heard that he had put the 
 Sadducees to silence, gathered themselves together. 35 
 And one of them, a lawyer, asked him a question, trying him: 
 
 36 Teacher, which is the great commandment in the law? 
 
 37 And he said imto him, Thou shalt love the Lord thy God 
 with all thy heart, and with all thy soul, and with all thy 
 mind. 38 This is the great and iBrst commandment. 39 
 And a second like unto it is this. Thou shalt love thy neighbor 
 as thyself. 40 On these two commandments the whole law 
 hangeth, and the prophets. 
 
 The third question addressed to our Lord embodies a 
 familiar problem which the scribes liked to discuss, namely, 
 as to which among the Commandments is the most im- 
 portant. Their code of morality was most complex, and 
 consisted in an infinite number of minute requirements 
 and regulations. The reply of Jesus is startling in its 
 insight and its simplicity; he declares that the whole 
 duty of man, the full sum of moral obligations, the essence 
 of all divine law, is embodied and expressed in one word, 
 "love." This love must be exercised in two directions, 
 first toward God, and second toward men. All the Ten 
 Commandments and all other divine requirements are 
 but expressions of .this one supreme principle. "The first 
 commandment" therefore is love to God: this is the 
 fulfillment of the "first table of the law" ; but "the second" 
 is inseparable from it; it comprehends the rest of the 
 Commandments, as it requires love for men. What must 
 have startled the hearers was the fact that both "these 
 two commandments" are quoted from the Old Testament, 
 and the first was so familiar that it was repeated twice 
 daily by all Jews. So simple and so unquestioned is the 
 principle of love, by which all moral problems can be 
 solved, by which all moral obligations can be fulfilled. 
 
 5. THE QUESTION OF JESUS. Ch. 22 : 41-46 
 
 41 Now while the Pharisees were gathered together, Jesus 
 asked them a question, 42 saying. What think ye of the Christ? 
 whose son is he? They say unto him. The son of David. 43 
 He saith unto them, How then doth David in the Spirit call 
 him Lord, saying, 
 
Matt. 22 : 44 to 23 : 7 THE WARNING 181 
 
 44 The Lord said unto my Lord, 
 Sit thou on my right hand, 
 
 Till I put thine enemies imdemeath thy feet? 
 
 45 If David then called him Lord, how is he his son? 46 
 And no one was able to answer him a word, neither diu-st 
 any man from that day forth ask him any more questions. 
 
 Three questions have been asked to entangle Jesus and 
 to discredit him with the people; his answers not only foil 
 his enemies but declare universal principles for the guidance 
 of his followers. The first relates to political and civic 
 duties, the second concerns natural and physical laws, 
 the third, is in the realm of morals and ethics. Now Jesus 
 proposes a counterquestion; it embodies the supreme 
 problem in the sphere of philosophy and religion. The 
 question concerns the person of Christ; Is he to be re- 
 garded as man or God, or as at once God and man? Where 
 is Christ to be placed in the scale of being? Or, as Jesus 
 voiced the problem, how could David speak of the coming 
 Messiah as both his Son and his Lord? There was but one 
 answer; there can be but one: Christ Is both human and 
 divine, he is the Son of David and also the Son of God. 
 The incarnation Is the only solution of our most serious 
 difficulties in the sphere of religious belief. Jesus has 
 absolutely defeated and silenced his enemies; and he 
 concludes the long controversy by this expression of his 
 supreme claim to be the Christ of whom David has pro- 
 phesied, the Messiah, the King. 
 
 6. THE WARNING AGAINST THE PHARISEES. 
 Ch. 23 : 1-12 
 
 1 Then spake Jesus to the multitudes and to his disciples, 
 
 2 saying, The scribes and the Pharisees sit on Moses' seat: 
 
 3 all things therefore whatsoever they bid you, these do and 
 observe: but do not ye after their works; for they say, and 
 do not. 4 Yea, they bind heavy burdens and grievous to be 
 borne, and lay them on men's shoulders ; but they themselves 
 will not move them with their finger. 5 But all their works 
 they do to be seen of men : for they make broad their phylacte- 
 ries, and enlarge the borders of their garments, 6 and love the 
 chief place at feasts, and the chief seats in the synagogues, 7 
 and the salutations in the marketplaces, and to be called of 
 
182 THE REJECTION Matt. 23:8-12 
 
 men, Rabbi. 8 But be not ye called Rabbi: for one is your 
 teacher, and all ye are brethren. 9 And call no man your 
 father on the earth: for one is your Father, even he who is in 
 heaven. 10 Neither be ye called masters: for one is your 
 master, even the Christ. 1 1 But he that is greatest among you 
 shall be your servant. 12 And whosoever shall exalt him- 
 self shall be humbled ; and whosoever shall himible himself 
 shall be exalted. 
 
 In no other Gospel is the guilt of rejecting Jesus made 
 more prominent; in none is the cruel opposition of his 
 enemies more emphasized; and correspondingly, no other 
 writer records more severe condemnation uttered by Jesus 
 against the hostile rulers. These rebukes reach their 
 climax in this chapter. Jesus has vanquished his oppo- 
 nents in argument; he now publicly warns his fol- 
 lowers against them and then pronounces upon them a 
 series of seven solemn "woes." The essence of his rebuke 
 is embodied in the repeated term of bitter reproach 
 "hypocrites." 
 
 It is the hypocrisy of the Pharisees which Jesus so 
 severely condemns. It has always been remarked that the 
 most bitter denunciations of our Lord are addressed to the 
 men whose outward lives were respectable and whose 
 religious professions were the loudest. We are to be on 
 our guard, however, against concluding that open vice 
 and flagrant sin are better than even selfish and proud 
 morality. We are to be warned, however, that religious 
 privileges and exalted position involve large responsibility, 
 and that immorality and sin are especially repulsive when 
 they accompany proud claims of spiritual leadership and 
 ostentatious performances of religious rites. 
 
 The hypocrisy of the Pharisees is stated in the first 
 words of warning which Jesus spoke to his followers. He 
 is careful, however, to distinguish between the office of 
 those false religious teachers and their actual practice. 
 He recognizes that they are worthy of being heard, as far 
 as they upheld the Mosaic Law. They were said to "sit 
 in Moses seat"; that is, to be acting in his place and to 
 proclaim his laws as teachers of the revealed will of God. 
 In so far as they were true to such a sacred office thev were 
 
Matt. 23:1-12 THE WARNING 183 
 
 to be obeyed. It was their practices, however, which were 
 to be avoided, especially their failure to follow their own 
 precepts. While guilty of moral faults, they also were to 
 be condemned for adding to the requirements of the law 
 minute and countless rules, most of which they had 
 received by tradition, which together formed a wearisome 
 and confusing round of ritual observances and bound the 
 conduct of men every hour of the day and in every act of 
 life, so that they constituted a burden which was intoler- 
 able and which the Pharisees made no effort to relieve. 
 Such teachers, lacking in sincerity and in sympathy, were 
 neither to be trusted nor followed, least of all to be imitated. 
 
 Jesus further warns against their ostentation, "All their 
 works they do to be seen of men." Jesus gives two 
 examples of this pretentious ceremonialism. One is that 
 "They make broad their phylacteries"; by which he 
 referred to the cases of leather which the Jews bound upon 
 their arms and upon their foreheads, and in which were 
 written certain extracts from the law. They also "enlarge 
 the borders of their garments," making a display of their 
 careful observance of the minutest requirements of the 
 ceremonial law. Jesus also warns against their pride and 
 love of praise, as they desire the chief places at feasts and 
 in synagogues and delight in public notice and in being 
 recognized as religious leaders. 
 
 In warning his followers against these Pharisees, our 
 Lord specially emphasizes the last point. His warning is 
 applicable in the present day. When he insists, however, 
 that no man is to be called "Rabbi" or "Father" or 
 "Master," the terms are not to be interpreted too literally. 
 These very words might be used as titles of respect or to 
 indicate definite duties and positions of responsibility and 
 trust ; but the warning is needed to-day which is implied in 
 the prohibition which our Lord here gives. There has 
 always been danger in the Church arising from love of 
 place and from a desire for special recognition and the 
 longing to be regarded as superior to other followers of 
 Christ. Our Lord does remind us of our equality as be- 
 lievers and that in the truest sense, he alone is the Teacher; 
 he alone is to be regarded with reverence; he alone is 
 
184 THE REJECTION Matt. 23: 13-28 
 
 Master and Lord. In contrast with the spirit of the 
 Pharisee the follower of Christ is to be humble, the greatest 
 among them is to take the part of a servant, lowliness is 
 the true path to exaltation. 
 
 7. THE WOES UPON THE PHARISEES. Ch. 23 : 13-39 
 13 But woe unto you, scribes and Pharisee?, hypocrites! 
 because ye shut the kingdom of heaven against men: for ye 
 enter not in yourselves, neither suffer ye them that are enter- 
 ing in to enter. 
 
 15 Woe imto you, scribes and Pharisees, hypocrites! for 
 ye compass sea and land to make one proselyte; and when 
 he is become so, ye make him twofold more a son of hell 
 than yourselves. 
 
 16 Woe unto you, ye blind guides, that say, Whosoever 
 shall swear by the temple, it is nothing; but whosoever shall 
 swear by the gold of the temple, he is a debtor. 17 Ye fools 
 and bUnd: for which is greater, the gold, or the temple that 
 hath sanctified the gold? 18 And, Whosoever shall swear by 
 the altar, it is nothing; but whosoever shall swear by the gift 
 that is upon it, he is a debtor. 19 Ye blind: for which is 
 greater, the gift, or the altar that sanctifieth the gift? 20 H© 
 therefore that sweareth by the altar, sweareth by it, and by 
 all things thereon. 21 And he that sweareth by the temple, 
 swearetii by it, and by him that dwelleth therein. 22 And 
 he that sweareth by the heaven, sweareth by tihe throne of 
 God, and by him that sitteth thereon. 
 
 23 Woe unto you, scribes and Pharisees, hypocrites! for 
 ye tithe mint and anise and cummin, and have left undone 
 the weightier matters of the law, justice, and mercy, and 
 faith: but these ye ought to have done, and not to have left 
 the other undone. 24 Ye blind guides, that strain out the 
 gnat, and swallow the camel ! 
 
 25 Woe unto you, scribes and Pharisees, hypocrites! for 
 ye cleanse the outside of the cup and of the platter, but within 
 they are full from extortion and excess. 26 Thou blind 
 Pharisee, cleanse first the inside of the cup and of the platter, 
 that the outside thereof may become clean also. 
 
 27 Woe unto you, scribes and Pharisees, hypocrites! for 
 ye are like unto whited sepulchres, which outwardly appear 
 beautiful, but inwardly are full of dead men's bones, and of 
 all uncleanness. 28 Even so ye also outwardly appear right- 
 eous unto men, but inwardly ye are full of hypocrisy and 
 iniquity. 
 
Matt. 23:29-39 THE WOES 185 
 
 29 Woe unto you, scribes and Pharisees, hypocrites! for 
 ye build the sepulchres of the prophets, and garnish the tombs 
 of the righteous, 30 and say. If we had been in the days of our 
 fathers, we should not have been partakers with them in the 
 blood of the prophets. 31 Wherefore ye witness to yourselves 
 that ye are sons of them that slew the prophets. 32 Fill ye 
 up then the measure of your fathers. 33 Ye serpents, ye 
 offspring of vipers, how shall ye escape the judgment of hell? 
 34 Therefore, behold, I send unto you prophets, and wise 
 men, and scribes: some of them shall ye kill and crucify; 
 and some of them shall ye scourge in your synagogues, and 
 persecute from city to city: 35 that upon you may come all 
 the righteous blood shed on the earth, from the blood of 
 Abel ^e righteous unto the blood of Zachariah son of Bara- 
 chiah, whom ye slew between the sanctuary and the altar. 
 36 Verily I say imto you. All these things shall come upon 
 this generation. 
 
 37 O Jerusalem, Jerusalem, that killeth the prophets, and 
 stoneth tiiem that are sent unto her ! how often would I have 
 gathered thy children together, even as a hen gathereth 
 her chickens under her wings, and ye would not ! 38 Behold, 
 your house is left unto you desolate. 39 For I say unto you. 
 Ye shall not see me henceforth, till ye shall say, Blessed is 
 he that cometh in the name of the Lord. 
 
 No more terrible denunciations ever fell from the lips 
 of Jesus than those which are recorded in this chapter. 
 It may be imagined how his enemies must have quailed 
 before these burning words of righteous indignation. 
 There is, however, no trace of malice, no suggested loss 
 of self-control. The scene forms a necessary complement 
 to the more familiar picture of the weakness and gentleness 
 of Jesus. He is not to be suspected of showing any weak 
 tolerance of sin. He was great enough to be angry with 
 evil. He was brave enough to denounce duplicity and 
 corruption in high places and among the rulers of the 
 people. There is such a thing as "the wrath of the Lamb." 
 Even in these stern judgments, however, there Is some 
 suggestion of pity and of sorrow, and the "woe" which 
 Jesus pronounces possibly may be Interpreted as mean- 
 ing "Alas for you." 
 
 Yet these solemn sentences are of Interest not merely 
 for the light they throw upon the character of Christ, nor 
 
186 THE REJECTION Matt. 23: 13-39 
 
 because they form the last words of the public ministry 
 which began with Beatitudes and now ends with rebuke; 
 but because they furnish for all coming ages a necessary 
 warning against pretense and unreality in religion, against 
 all ecclesiastical tyranny and proud proselyting bigotry, 
 against all insincerity and shams. 
 
 (a) The first of these "woes" is against religious leaders 
 who actually make men irreligious. The picture is that of 
 a great company moving toward the open gates of the 
 Kingdom and led by the scribes and Pharisees, but the 
 latter refuse to enter and obstruct the way and endeavor to 
 close the gates. The enemies of Christ are really thus 
 treating their followers by refusing to receive John the 
 Baptist and by rejecting Jesus, both of whom came preach- 
 ing repentance that men might be ready to enter the 
 Kingdom. There are those to-day who profess the name 
 of Christ, who even preach his Gospel, who, however, live 
 so inconsistently, who are so uncharitable in their judg- 
 ments, so narrow in their prejudices, so bitter in their 
 enmities as to turn others away from Christ and his Church. 
 
 (b) The second of these "woes" rebukes the fanatical 
 party spirit which masquerades as zeal for religion. The 
 Pharisees spared no effort to win proselytes not to Judaism 
 merely, but to their own sect, and they showed such bitter- 
 ness and selfishness that those whom they won became 
 more truly deserving of condemnation than they were 
 before. So many to-day who press some peculiar religious 
 propaganda and win adherence to their own narrow party 
 imagine that they are serving C^od, whereas in reality their 
 bigotry and spiritual pride infect and corrupt and debase 
 those whose support they secure. 
 
 (c) The third "woe" accuses the Pharisees of spiritual 
 blindness, of pitiful, moral stupidity. It exhibits the 
 absurdity of the casuistry which distinguishes between 
 oaths which are binding and those which need not be 
 regarded because differing slightly in form; as though one 
 could break a promise to which he had sworn by one oath 
 but was bound to perform the same promise if he swore by 
 another even less solemn. The fault includes the per- 
 version of conscience which is too prevalent at the present 
 
Matt. 23: 13-39 THE WOES 187 
 
 day, according to which it is felt that actual wrong can 
 be affected by circumstances, that things absolutely 
 sinful are justified under certain conditions, and that the 
 laws of God are altered by accidents and details of time 
 and place. 
 
 (d) The first three "woes" deal with false teaching, the 
 last three concern wrong actions; the fourth rebukes a 
 fault both in precept and in practice. It warns against the 
 loss of moral perspective. The Pharisees were in some 
 particulars even more scrupulous than the law required; 
 tithes were exacted from all who reaped the harvests of 
 corn and of fruit, but the Pharisees extended their tithing 
 to small garden herbs like mint and cummin. Jesus does 
 not rebuke them for their excessive zeal. To be most scrupu- 
 lous is not wrong in itself, but when it is combined with 
 indifference to the broad principles of morality, then it 
 is monstrous and forms the truest badge and proof of 
 insincerity and hypocrisy. 
 
 {e) The fifth "woe" is a warning against mere external 
 purity. It is folly to cleanse the outside of the cup and 
 platter, thus to insist that they shall be ceremonially 
 clean, when the contents of these vessels have been secured 
 by dishonesty, cruelty, and wrong. It is surely wise to 
 maintain a proper demeanor and to preserve a fair re- 
 putation among men. but what is far more necessary is the 
 maintenance of a clean heart and of purity in thought and 
 motive and desire. 
 
 (/) The sixth "woe" was a severe rebuke to all those who 
 maintained merely an outward show of morality, while 
 their inner lives were impure and full of uncleanness. 
 It was the special fault of the Pharisees, who outwardly 
 appeared righteous to men, but who were like the sepul- 
 chers which were painted white that they might be clearly 
 seen so that men might avoid the pollution which contact 
 with these sepulchers might cause. Jesus somewhat alters 
 the figures and intimates the peril which the Pharisees 
 caused to all who approached them, who, instead of being 
 warned against their impurity, were only deceived, and 
 therefore the more endangered by the outward show of 
 holiness and ceremonial purity. 
 
188 THE REJECTION Matt. 23: 13-39 
 
 {g) The last "woe" rebukes those who are self-deceived, 
 or who falsely profess to surpass their forefathers in right- 
 eousness. They build the tombs of the prophets who are 
 dead, even at the time they are plotting to kill a prophet 
 who is living in their midst. While professing themselves 
 to be so superior to the ancient murderers, they show that 
 they are of the same moral character even as they are chil- 
 dren by physical descent. It is always easy to feel we are 
 superior to others simply because our faults are of a 
 different kind and our sins are committed under different 
 conditions. 
 
 (h) Our Lord follows these seven "woes" by a stern 
 word of judgment. He insists that the crimes of the 
 fathers have been shared by their sons, and that God will 
 visit upon them the punishment due to their sins. The 
 rulers whom Jesus is denouncing will be responsible for the 
 faults of the people whom they guide and represent. They 
 cannot escape the sentence of condemnation which rests 
 upon them. Jesus sums up the guilt of the past generations 
 as it is recorded from the first to the last book of their 
 Scriptures, that is, from the murder of Abel recorded in 
 Genesis, to the murder of Zacharias recorded in Chroni- 
 cles; and he declares that the judgment was hastening, it 
 was about to come on that very generation. 
 
 {i) It is with this doom in view that Jesus pronounces 
 his matchless lament over the cities which he loved. His 
 heart seems to be breaking as he remembers how long God 
 has sought in vain to secure the repentance of his people 
 and how he himself has pleaded with them to receive him 
 and his salvation. It is the pathetic cry of rejected love. 
 It is the prediction of approaching penalty and destruction 
 for the sacred city. Yet the last word contains a note of 
 hope: Jesus is finishing his public ministry, he clearly 
 foresees his own rejection and the consequent desolation 
 of Jerusalem; but he looks forward to a tim.e when he 
 would return in glory, when his people would look in 
 penitence "upon him who they pierced," when they 
 would cry, "Blessed is he that cometh in the name of the 
 Lord." The hope of Israel and of the world centers in the 
 coming of the King. 
 
Matt. 24: 1-14 THE PRESENT AGE 189 
 
 XI. The Prophecies of the King's Return. 
 Chs. 24: 1 to 25 : 46 
 
 1. THE PRESENT AGE. Ch. 24 : 1-14 
 
 1 And Jesus went out from the temple, and was going on 
 his way ; and his disciples came to him to show him the build- 
 ings of the temple. 2 But he answered and said unto them, 
 See ye not all these things? verily I say imto you, There shall 
 not be left here one stone upon another, that shall not be 
 thrown down. 
 
 3 And as he sat on the moimt of Olives, the disciples came 
 unto him privately, saying. Tell us, when shall these things 
 be? and what shall be the sign of thy coming, and of the end 
 of the world? 4 And Jesus answered and said unto them, 
 Take heed that no man lead you astray. 5 For many shaU 
 come in my name, saying, I am the Christ; and shall lead 
 many astray. 6 And ye shall hear of wars and rumors of 
 wars; see that ye be not troubled: for these things must 
 needs come to pass; but the end is not yet. 7 For nation 
 shall rise against nation, and kingdom against kingdom; 
 and there shall be famines and earthquakes in divers places. 
 8 But all these things are the beginning of travail. 9 Then 
 shall they deliver you up unto tribulation, and shall kill you: 
 and ye shall be hated of all the nations for my name's sake. 
 10 And then shall many stumble, and shall deliver up one 
 another, and shall hate one another. 11 And many false 
 prophets shall arise, and shall lead many astray. 12 And 
 because iniquity shall be multiplied, the love of the many 
 shall wax cold. 13 But he that endtireth to the end, the same 
 shall be saved. 14 And this gospel of the kingdom shall be 
 preached in the whole world for a testimony unto all the na- 
 tions ; and then shall the end come. 
 
 Jesus clearly saw and predicted his death and resur- 
 rection, but he just as definitely foretold his return in glory 
 at the end of the present age. In describing this return he 
 used a term which is truly royal ; the word translated "com- 
 ing," which was often employed of the visit of an emperor. 
 It became among Christians the accepted term to describe 
 the coming of the King. This coming in one sense was to 
 be a return, a reappearing; from another point of view, 
 
190 THE RETURN Matt. 24: 1-14 
 
 it was to be the real coming of Christ; as the Messiah in 
 full reality he was thus to appear for the first time. This 
 personal, visible, glorious return of Christ has been through 
 all the ages the inspiring hope of his followers. It will 
 introduce the glories of his perfected Kingdom upon earth. 
 
 As to the details and attendant events of this return, 
 there have been widely divergent beliefs among Christians. 
 These differences are not surprising. First of all, it must 
 be remembered that we have here only a partial report of 
 the discourse of Jesus. It is necessary to compare the 
 records of Mark and of Luke, and even then to consider 
 that we probably have been given but a fraction of the 
 entire prophecy. 
 
 Then again, it must be noted that Jesus employs 
 Oriental imagery and uses at times figures of speech which 
 need to be interpreted with caution and reserve. 
 
 In the third place, it is evident that our Lord is describ- 
 ing not one event, but two; he is prophesying the literal 
 overthrow of the holy city by the armies of Rome, but he 
 is using the colors of this tragic scene to paint the picture 
 of his own coming in glory. So interwoven are these 
 two series of predictions that it is extremely difficult at 
 times to be certain whether the reference is to the nearer 
 or to the more remote of these great events. It is, there- 
 fore, evident that in the study of these chapters there is 
 no place for dogmatism or uncharitable self-confidence. 
 One needs to be guarded against bigotry and fanaticism 
 as well as against indifference and unbelief. 
 
 The discourse was occasioned by questions of the dis- 
 ciples addressed to Jesus as to the time of the two events 
 of which he had before spoken. On this day as he with- 
 draws for the last time from the Temple and from the 
 holy city, the disciples call his attention to the splendor of 
 the Temple structures. Conscious of his rejection and of 
 the impending doom of the city, Jesus sadly replies, "There 
 shall not be left here one stone upon another, that is not to 
 be thrown down." Subsequently, as Jesus pauses to rest 
 on the western slope of the Mount of Olives, the disciples 
 approach him with the questions as to when this prediction 
 was to be fulfilled, and further as to the signs which might 
 
Matt. 24: 15-18 THE GREAT TRIBULATION 191 
 
 precede his coming and the end of the age when his coming 
 was to occur. Jesus assures them, first of all, that these 
 events are not to be in the immediate future. While the 
 disciples must be watchful and expectant, much time 
 is to elapse before these great events may occur. This was 
 true in reference to the destruction of Jerusalem, much 
 more was it true of the coming of the King. Therefore, 
 Jesus sketches for his disciples the character of the present 
 age down to its very end, and describes the experiences of 
 his followers and defines their supreme and continuing 
 task. According to his description, the present age is to 
 be characterized by the appearance of many deceivers who 
 will claim allegiance and assume to take the place of Christ, 
 the true Saviour and King. There are also to be wars and 
 rumors of wars, and in addition to these political agitations, 
 there are to be famines and earthquakes. Yet these dis- 
 turbances are to be regarded as characteristics of the pre- 
 sent age and not as signs of its approaching end. The 
 followers of Christ are to be hated and persecuted among 
 all nations for his sake; many of them will prove false and 
 treacherous and will hate their fellow Christians; many 
 will lose their love for Christ ; but those who continue faith- 
 ful are certain of ultimate deliverance. In spite of all 
 these difficulties and disturbances the work of his followers 
 is to be pressed. Their task is clear. Until it has been 
 completed, the King will not return. "This gospel of the 
 kingdom shall be preached in the whole world for a testi- 
 mony unto all the nations; and then shall the end come." 
 Whatever differences of opinion may exist among the 
 servants of the King relative to the details of his return, 
 all should be united in the accomplishment of their com- 
 mon task and inspired by the same blessed hope. 
 
 2. THE GREAT TRIBULATION. Ch. 24 : 15-28 
 
 15 When therefore ye see the abomination of desolation, 
 which was spoken of through Daniel the prophet, standing in 
 the holy place (let him that readeth imderstand), 16 then let 
 them that are in Judaea flee unto the mountains: 17 let him 
 that is on the housetop not go down to take out the things 
 that are in his house: 18 and let him that is in the field not 
 
192 THE RETURN Matt. 24: 19-28 
 
 return back to take his cloak. 19 But woe unto them that are 
 with child and to them that give suck in those days ! 20 And 
 pray ye that your flight be not in the winter, neither on a 
 sabbath: 21 for then shall be great tribulation, such as hath 
 not been from the beginning of the world until now, no, nor 
 ever shall be. 22 And except those days had been shortened, 
 no flesh would have been saved; but for the elect's sake 
 those days shall be shortened. 23 Then if any man shall say 
 unto you, Lo, here is the Christ, or, Here; believe it not. 
 24 For there shall arise false Christs, and false prophets, and 
 shall show great signs and wonders; so as to lead astray, if 
 possible, even the elect. 25 Behold, I have told you before- 
 hand. 26 If therefore they shall say unto you. Behold, he is 
 in the wilderness; go not forth: Behold, he is in the inner 
 chambers; believe // not. 27 For as the lightning cometh 
 forth from the east, and is seen even unto the west; so shall 
 be the coming of the Son of man. 28 Wheresoever the car- 
 case is, there will the eagles be gathered together. 
 
 Before the reappearing of Christ, the opposition to his 
 followers, their sufferings and distresses will reach their 
 climax in a "great tribulation" which immediately precedes 
 the appearing of the King. This event is painted so 
 vividly in colors borrowed from the destruction of 
 Jerusalem by the Romans, that it is difficult to distinguish 
 between the references to the two events. The sign which 
 immediately precedes the beginning of the great tribulation 
 is described as "the abomination of desolation." In the 
 case of the destruction of Jerusalem, this is supposed by 
 many to have been the royal standards, or the Roman 
 armies; but in the case of the tribulation at the end of the 
 age, it is understood to refer to the appearances of the 
 "antichrist," the "man of sin," to whom the other New 
 Testament writers refer. It is under his rule and tyranny 
 that there will be "great tribulation, such as hath not been 
 from the beginning of the world until now, no, nor ever 
 shall be." Were it not for the divine intervention that 
 has been determined, it would appear that none would 
 survive this reign of savagery and horror. As men yearn 
 for escape and deliverance they will be misled easily by 
 the many false christs and false prophets who will manifest 
 such signs and wonders as to lead astray the very followers 
 
Matt. 24:29-31 THE COMING OF CHRIST 193 
 
 of Christ. The servants of the King, however, should not 
 be misled. They are not to look for a human deliverer who 
 is to be found In the wilderness nor in any secret place of 
 the city. Their Deliverer is to appear from heaven; his 
 coming is to be "as the lightning cometh forth from the 
 east, and is seen even unto the west." It will bring with 
 it judgment upon his enemies and destruction to all who 
 are morally corrupt and the servants of evil, for "Whereso- 
 ever the carcase is, there will the eagles be gathered 
 together." 
 
 3. THE COMING OF CHRIST. Ch. 24 : 29-31 
 
 29 But immediately after the tribulation of those days the 
 sun shall be darkened, and the moon shall not give her light, 
 and the stars shall fall from heaven, and the powers of the 
 heavens shall be shaken: 30 and then shall appear the sign 
 of the Son of man in heaven : and then shall all tlie tribes of 
 the earth mourn, and they shall see the Son of man coming 
 on the clouds of heaven with power and great glory. 31 And 
 he shall send forth his angels with a great soimd of a trumpet, 
 and they shall gather together his elect from the four winds, 
 from one end of heaven to the other. 
 
 The great tribulation at the end of the age is to be ended 
 by the glorious appearing of the King. His return, how- 
 ever, will be immediately preceded by certain definite 
 signs, so startling and so terrifying that they can leave no 
 doubt as to the certainty of the event which is to follow. 
 They are described, however, in figures which are as 
 mysterious as they are impressive, "The sun shall be 
 darkened, and the moon shall not give her light, and the 
 stars shall fall from heaven, and the powers of the heavens 
 shall be shaken." Then occurs the event toward which 
 all the ages are moving, for which the weary world has 
 waited, by which the work of the Church will be crowned 
 and her hopes fulfilled, namely, the personal, glorious 
 appearing of the crucified, risen, ascended Lord, "Then 
 shall appear the sign of the Son of man in heaven." 
 Whether this "sign" is to be distinguished from the event 
 itself, and if so, what its nature may be, it is useless to 
 conjecture. The event is gloriously stated: it is to be an 
 
194 THE RETURN Matt. 24: 32-49 
 
 appearing of the Son of Man "coming on the clouds of 
 heaven with power and great glory." For his enemies it is 
 a time of dread and of terror; ''AH the tribes of the earth 
 mourn"; for his followers it is to be a time of deliverance 
 and of triumph; "he shall send forth his angels with a great 
 sound of a trumpet, and they shall gather together his 
 elect from the four winds, from one end of heaven to the 
 other." This is the time when his persecuted, suffering, 
 and faithful servants will rejoice in the visible presence of 
 their Lord, in the triumph and in the reign of the King. 
 
 4. THE EXHORTATION TO WATCHFULNESS. 
 Ch. 24:32-51 
 
 32 Now from the fig tree learn her parable: when her 
 branch is now become tender, and putteth forth its leaves, 
 ye know that the simimer is nigh ; 33 even so ye also, when ye 
 see all these things, know ye that he is nigh, even at the doors. 
 34 Verily I say unto you. This generation shall not pass away, 
 till all these things be accomplished. 35 Heaven and earth 
 shall pass away, but my words shall not pass away. 36 But 
 of that day and hour knoweth no one, not even the angels of 
 heaven, neither the Son, but the Father only. 37 Arid as 
 were the days of Noah, so shall be the coming of the Son of 
 man. 38 For as in those days which were before the flood 
 they were eating and drinking, marrying and giving in mar- 
 riage, until the day that Noah entered into the ark, 39 and 
 they knew not until the flood came, and took them all away ; 
 so shall be the coming of the Son of man. 40 Then shall two 
 men be in the field; one is taken, and one is left: 41 two 
 women shall be grinding at the miU; one is taken, and one 
 is left. 42 Watch therefore: for ye know not on what day 
 your Lord cometh. 43 But know this, that if the master of 
 the house had known in what watch the thief was coming, 
 he would have watched, and would not have suffered his 
 house to be broken through. 44 Therefore be ye also ready; 
 for in an hour that ye think not the Son of man cometh. 
 
 45 Who then is the faithful and wise servant, whom his 
 lord hath set over his household, to give them their food in 
 due season? 46 Blessed is that servant, whom his lord 
 when he cometh shall find so doing. 47 Verily I say unto 
 you, that he will set him over all that he hath. 48 But if that 
 evil servant shall say in his heart, My lord tarrieth; 49 and 
 shall begin to beat his fellow-servants, and shall eat and drink 
 
Matt. 24: 5C, 51 THE EXHORTATION 195 
 
 v/ith the drunken; 50 the lord of that servant shall come in a 
 day when he expecteth not, and in an hour when he knoweth 
 not, 51 and shall cut him asunder, and appoint his portion 
 with the hypocrites : there shall be the weeping and the gnash- 
 ing of teeth. 
 
 With this great event in view Jesus urges upon his 
 followers a spirit of watchfulness. For them, his coming 
 is not to be unexpected; the signs to which he has just 
 referred will as clearly warn them of his approach as the 
 budding of the trees in the springtime suggest the approach 
 of spring. Even the generation then living was to witness 
 the destruction of Jerusalem which was in itself to be a 
 type and a sign of the greater event which lay in the more 
 distant future. However long the delay might be, the 
 predictions were certain to be fulfilled ; Jesus declared that 
 his words "shall not pass away." The exact time of his 
 return, however, was known to no one; of it he, who be- 
 came man and humbled himself, was voluntarily ignorant; 
 it was known only to the Father. It was, however, to be at 
 a time when the great world would be indifferent and care- 
 less. As in the days of Noah men were absorbed in their 
 usual worldly occupations until the very time of the 
 Flood; so at the very close of the present age, men will 
 be indifferent and careless as to the return of the King. 
 The event will at last come with startling suddenness, 
 fellow workers will be separated in the field and in the 
 home; one will be taken to meet the King; another left 
 to the impending doom. In view of such an event our 
 Lord urges watchfulness, such as should be shown by one 
 who is on his guard against the approach of a thief; and 
 still more, as one who is a servant and desires to be found 
 faithfully employed at his task when his master returns. 
 So Jesus urges upon his followers such conduct as becomes 
 those who are waiting for the return of their Lord. This 
 parable of the unfaithful servants seems to refer par- 
 ticularly to those of his followers who are appointed to 
 positions of peculiar trust and power. It is one of three 
 parables connected with the prophecy of the coming of the 
 King. It was probably spoken with immediate reference 
 to his disciples. They were to be guarded against careless- 
 
196 THE RETURN Matt. 25: 1-13 
 
 ness, indifference, self-indulgence, and self-confidence. 
 They were not to abuse their power or their privileges. 
 Unfaithfulness would be met by severe penalties, but the 
 faithful and wise servants would be rewarded when their 
 Lord returned. His coming was to be the motive of fidelity 
 and loyal service. 
 
 5. THE PARABLE OF THE TEN VIRGINS. 
 Ch. 25 : 1-13 
 
 1 Then shall the kingdom of heaven be likened unto ten 
 virgins, who took their lamps, and went forth to meet the 
 bridegroom. 2 And five of them were foolish, and five were 
 wise. 3 For the foolish, when they took their lamps, took no 
 oil with them: 4 but the wise took oil in their vessels with 
 their lamps. 5 Now while the bridegroom tarried, they all 
 slumbered and slept. 6 But at midnight there is a cry, 
 Behold, the bridegroom! Come ye forth to meet him. 7 
 Then all those virgins arose, and trimmed their lamps. 8 
 And the fooHsh said unto the wise. Give us of your oil; for 
 our lamps are going out. 9 But the wise answered, saying, 
 Peradventure there will not be enough for us and you: go 
 ye rather to them that sell, and buy for yourselves. 10 And 
 while they went away to buy, the bridegroom came ; and they 
 that were ready went in with him to the marriage feast: and 
 the door was shut. 1 1 Afterward come also the other virgins, 
 saying, Lord, Lord, open to us. 12 But he answered and 
 said. Verily I say unto you, I know you not. 13 Watch there- 
 fore, for ye know not the day nor the hour. 
 
 The meaning of this beautiful and pathetic parable is 
 not difficult to discover. Jesus is teaching his followers to 
 be ready for his return. His coming should be for them a 
 time of supreme joy. He therefore compares it here with 
 the time of a marriage feast. For some, however, it will 
 be an hour of disillusions, of judgment, and of despair. 
 
 Jesus describes himself as the heavenly Bridegroom. 
 His followers are represented by ten virgins, some of whom 
 are foolish and some are wise. No mention is made here of 
 the bride, for one purpose of the parable is to show that 
 the professing Church may be divided into two classes. 
 There are the true and the false followers of the King. 
 Both the foolish and the wise virgins regarded themselves 
 
Matt. 25: 1-13 THE TEN VIRGINS 197 
 
 as friends of the bridegroom, but only the wise were ready 
 to enter with him into the marriage feast, for according to 
 the Oriental imagery only those who carried lights and 
 formed a part of the marriage procession were admitted 
 to the wedding festival. Both the foolish and the wise 
 virgins carried lamps, but only the wise "took oil in their 
 vessels with their lamps." Among the followers of Christ 
 mere outward profession is not enough. Preparation for 
 the coming of Christ demands inward grace, and such an 
 influence of the Holy Spirit as will be manifested in a life 
 which will be a light shining in a dark world. 
 
 "While the bridegroom tarried" they all slumbered and 
 slept. This tarrying of the bridegroom accords with the 
 continual teaching of Jesus relative to his return. His 
 coming was not to be immediate ; long years first were to 
 pass. It was, however, to be sudden. When at last the 
 time arrived it would be unexpected. The fact that the 
 virgins "slept" indicates no special fault. It is rather 
 stated in order to emphasize the suddenness of the return 
 of Christ. Both the wise and the foolish were asleep, but 
 suddenly "at midnight there is a cry, Behold, the bride- 
 groom! Come ye forth to meet him." It is then that the 
 real difference appears between the foolish and the wise; 
 the former have no oil for their lamps. They are not ready 
 to take their places in the joyful procession and to enter 
 with the bridegroom into the feast. The refusal of the 
 wise to share their oil with the foolish is not a suggestion of 
 selfishness, but a statement of the serious truth that moral 
 life and spiritual graces cannot be divided and shared in a 
 time of testing or of need. When the Bridegroom is about 
 to appear, it will then be too late to prepare for his coming 
 and it will be futile to turn to friends and associates for 
 help. Such too is the solemn teaching of the exclusion of 
 the foolish virgins from the marriage supper. When the 
 door has been shut and when they are crying, "Lord, 
 Lord, open to us," it is of course a picture which does not 
 belong to the present. Jesus is now willing to receive all 
 who come to him; but in the hour of his return when he 
 has admitted to his Kingdom those who have been true 
 to him and were ready for his coming, it will be too late 
 
198 THE RETURN Matt. 25: 14-26 
 
 for those who were so foolish as to waste the time of grace, 
 so reckless as to make no provision for their spiritual life, 
 to then cry out for mercy and to ask for entrance into the 
 Kingdom of heaven. It is here that the deep pathos of 
 the scene appears. The tragic words are those which are 
 spoken by the Bridegroom, "Verily I say unto you, I know 
 you not." When Jesus has come in his glory, it will then 
 be too late to begin a new life, to develop spiritual graces, 
 and to show our friendship for him. Such necessary pre- 
 paration for his return belongs to the present time. We 
 must be ready for his return. This is the meaning of his 
 closing warning, "Watch therefore, for ye know not the 
 day nor the hour." 
 
 6. THE PARABLE OF THE TALENTS. Ch. 25 : 14-30 
 14 For it is as when sl man, going into another country* 
 called his own servants, and delivered unto them his goods* 
 15 And unto one he gave five talents, to another two, to an- 
 other one; to each according to his several ability; and he 
 went on his journey. 16 Straightway he that received the 
 five talents went and traded with them, and made other five 
 talents. 17 In Uke manner he also that received the two 
 gained other two. 18 But he that received the one went 
 away and digged in the earth, and hid his lord's money. 19 
 Now after a long time the lord of those servants cometh, and 
 maketh a reckoning with them. 20 And he that received the 
 five talents came and brought other five talents, saying. Lord, 
 thou deliveredst unto me five talents : lo, I have gained other 
 five talents. 21 His lord said unto him. Well done, good and 
 faithful servant: thou hast been faithful over a few things, I 
 will set thee over many things; enter thou into the joy of 
 thy lord. 22 And he also that received the two talents came 
 and said, Lord, thou deliveredst unto me two talents: lo, I 
 have gained other two talents. 23 His lord said unto him. 
 Well done, good and faithful servant: thou hast been faith- 
 ful over a few things, I will set thee over many things ; enter 
 thou into the joy of thy lord. 24 And he also that had received 
 the one talent came and said. Lord, I knew thee that thou art 
 a hard man, reaping where thou didst not sow, and gathering 
 where thou didst not scatter; 25 and I was afraid, and went 
 away and hid thy talent in the earth : lo, thou hast thine own. 
 26 But his lord answered and said unto him. Thou wicked 
 and slothful servant, thou knewest that I reap where I sowed 
 
Matt. 25: 27-30 THE TALENTS 199 
 
 not, and gather where I did not scatter; 27 thou oughtest 
 therefore to have put my money to the bankers, and at my 
 coming I should have received back mine own with interest. 
 28 TaSe ye away therefore the talent from him, and give it 
 unto him that hath the ten talents. 29 For unto every one 
 that hath shall be given, and he shall have abundance: but 
 from him that hath not, even that which he hath shall be taken 
 away. 30 And cast ye out the unprofitable servant into the 
 outer darkness : there shall be the weeping and the gnashing 
 of teeth. 
 
 Jesus is still teaching his followers to be prepared for his 
 coming. He is impressing upon them the need of watch- 
 fulness. Watching, however, does not imply idleness. 
 It suggests such glad anticipation as was symbolized by the 
 faithful and wise servant who was looking for his lord's 
 return, and by such spiritual preparation as was pictured by 
 the wise virgins whose lamps were trimmed and burning; 
 but it further includes such faithful service as is pictured 
 in this parable of the Talents. Those who are faithful 
 in their work are in a true sense watching for the coming 
 of the King. 
 
 In this parable again, Jesus plainly teaches that there 
 will be a long delay before he returns. He pictures himself 
 as a man who goes on a long journey "into another 
 country" and who returns "after a long time." In his 
 absence, however, he intrusts his goods to his serv^ants; 
 to one he gives five talents, to another two, to another one ; 
 "to each according to his several ability." This last phrase 
 does not mean to limit the teaching of the parable to the 
 opportunities which Jesus gives to his servants as distin- 
 guished from the abilities of these servants. The phrase 
 is merely a necessary part of the drapery of the picture; 
 the familiar teaching is that different followers of Christ are 
 given both varying capacities and opportunities for servdng 
 him; some with small capacity have large opportunity, 
 and some with large abilities have limited opportunities; 
 in some cases both are great, in others both are small. The 
 real message of the parable is the need of faithfulness and 
 the certainty of reward, however great or small the 
 abilities or opportunities may be. It Is just here that the 
 
200 THE RETURN Matt. 25: 14-30 
 
 difference must be noted between the somewhat similar 
 parable of the Pounds recorded by Luke. The latter 
 parable shows that the greater the faithfulness, the greater 
 will be the reward. This parable of the Talents indicates 
 that equal faithfulness, however limited the opportunities, 
 merits an equal reward. On his return, in making his 
 reckoning, the master addresses the same words to the 
 servant whose five talents "gained other five," and to the 
 servant whose two talents "gained other two" : "Well done, 
 good and faithful servant: thou hast been faithful over a 
 few things, I will set thee over many things; enter thou 
 into the joy of thy lord." 
 
 There is, however, another and a darker side to the 
 picture. It is possible for one to neglect his gift, to refuse 
 to develop his ability, and to waste his opportunity for 
 service. This is the special temptation of those who feel 
 that their place in life is obscure and that the possibilities 
 for serving the Lord are small and insignificant. It was 
 the servant who received only one talent who went away 
 and hid his talent in the earth. The excuse which he 
 offered to the master on his return was foolish and con- 
 demned himself. He declared that he feared the severity 
 of the master. He showed that he had no conception of the 
 true character of his lord. It is sometimes true that those 
 who have small ability neglect their opportunities for 
 service, because they do not realize the grace and kindness 
 of the Lord who gives with every talent grace for its proper 
 use and never allows any real effort for him truly to fail. 
 All he expects is that one shall do his best. For those 
 who are timid and distrustful, or merely idle and in- 
 different, the picture in this parable is full of solemn 
 warning. The talent is taken away and the servant is 
 cast "into the outer darkness." It is a familiar truth that 
 the neglect of a talent always results in its loss; while the 
 wise use of gifts and abilities and opportunities always 
 results in their enlargement. There is a subtle touch here 
 in the statement that the talent which is taken from "the 
 wicked and slothful servant" is given to him who had 
 the ten talents. It is true that equal faithfulness receives 
 an equal reward, but it requires more fidelity righth- to 
 
Matt. 25:31-46 THE JUDGMENT 201 
 
 employ five talents than two. Greater responsibility 
 accompanys greater opportunity. It may be possible, 
 however, for all the servants of the King to be so faithful 
 to him in the accomplishment of daily tasks, in the use of 
 the simplest occasions for service, in accomplishing the 
 special work which he may assign, that when he appears 
 they may meet him without fear and may receive his word 
 of blessed assurance, "Well done, good and faithful 
 servant." 
 
 7. THE JUDGMENT. Ch. 25 : 31-46 
 
 31 But when the Son of man shall come in his glory, and 
 all the angels with him, then shall he sit on the throne of his 
 glory: 32 and before him shall be gathered all the nations: 
 and he shall separate them one from another, as the shepherd 
 separateth the sheep from the goats ; 33 and he shall set the 
 sheep on his right hand, but the goats on the left. 34 Then 
 shall the King say unto them on his right hand. Come, ye 
 blessed of my Father, inherit the kingdom prepared for you 
 from the foundation of the world : 35 for I was hungry, and ye 
 gave me to eat; I was thirsty, and ye gave me drink; I was a 
 stranger, and ye took me in; 36 naked, and ye clothed me; 
 I was sick, and ye visited me; I was in prison, and ye came 
 unto me. 37 Then shall the righteous answer him, saying. 
 Lord, when saw we thee hungry, and fed thee? or athirst, and 
 gave thee drink? 38 And when saw we thee a stranger, and 
 took thee in? or naked, and clothed thee? 39 And when saw 
 we thee sick, or in prison, and came unto thee? 40 And the 
 King shall answer and say unto them. Verily I say unto you. 
 Inasmuch as ye did it unto one of these my brethren, even 
 these least, ye did it unto me. 41 Then shall he say also unto 
 them on the left hand. Depart from me, ye cursed, into the 
 eternal fire which is prepared for the devil and his angels : 
 42 for I was hungry, and ye did not give me to eat; I was 
 thirsty, and ye gave me no drink; 43 I was a stranger, and ye 
 took me not in; naked, and ye clothed me not; sick, and in 
 prison, and ye visited me not. 44 Then shall they also an- 
 swer, saying, Lord, when saw we thee hungry, or athirst, or a 
 stranger, or naked, or sick, or in prison, and did not minister 
 unto thee? 45 Then shall he answer tiiem, saying. Verily I 
 say unto you. Inasmuch as ye did it not unto one of these 
 least, ye did it not imto me. 46 And these shall go away into 
 eternal punishment: but the righteous into eternal life. 
 
 The New Testament contains no scene of more impres- 
 
202 THE RETURN Matt. 25: 31-46 
 
 sive majesty than this which is sketched by the pen of 
 Matthew alone. It is peculiarly in harmony with the 
 purpose of his Gospel. He is writing the story of the King, 
 and here alone is the picture of the Son of Man seated on 
 the throne of his glory and determining who among all 
 the nations of the world can enter and who is to be excluded 
 from his heavenly Kingdom. It is undoubtedly a difficult 
 scene to interpret. If one attempts to press too far the 
 possible suggestions of each minor detail, if one forgets that 
 there are other passages of Scripture with which any seem- 
 ing teaching must be compared, and further, if one neglects 
 to notice that Jesus is still dealing in parables and imagery 
 rich with Oriental color, he will undoubtedly find himself 
 confronted by problems difficult to solve and will reach 
 conclusions contrary to the plainest teachings of the Bible. 
 Thus It is absurd to conclude that our Saviour here teaches 
 that eternal life can be secured by being kind to the poor 
 regardless of any relationship to him, and in spite of lack of 
 moral character or faith. On the other hand, it is unwise 
 to reason as though this were the only passage which 
 deals with the matter of coming judgment or which 
 throws light upon the events which belong to the end of 
 the present age. What we do have here are great elemental 
 realities sketched for us with surpassing impressiveness and 
 grandeur. For example, here is the picture in which Jesus 
 declares for the only time in the Gospel that he Is himself 
 "the King"; elsewhere it is implied; here it is plainly 
 stated. He claims that he is the royal Judge, who, some 
 day, will say to the righteous, "Come, ye blessed of my 
 Father, inherit the kingdom prepared for you from the 
 foundation of the world." It is thus first of all a picture 
 which sketches for us the kingly dignity of our Lord. 
 
 Just as obviously it suggests that the time is coming when 
 there will be a separation among men. Judgment is a 
 reality. In the parables which immediately precede we are 
 reminded not only that the followers of Christ must be 
 watching for his return, but that the time of his coming 
 will be a time of separation, and of division. Here that 
 latter teaching is emphasized as possibly in no other portion 
 of the Gospels. It declares that there is such a thing as a 
 
Matt. 25:31-46 THE JUDGMENT 203 
 
 final division. There is reality in "eternal punishment" 
 and in "eternal life." 
 
 The third great truth is just as obvious. Jesus surely 
 intends to teach that the judgment of men will be deter- 
 mined by their moral character and that this character is 
 indicated by their deeds. Charity to the poor and 
 neglected, is but one example of the many forms in which 
 men may reveal their actual attitude toward that which 
 is right, and the real state of mind toward the King and 
 toward his brethren by whom alone he is represented in 
 this present age. The real attitude of the heart and mind 
 toward Christ, expressed in outward act, is the test by 
 which life is to be judged. Those who are ready for the 
 C9ming of the King must possess the spiritual grace sug- 
 gested in the parable of the Virgins; they must wisely use 
 their opportunities, as set forth in the parable of the Talents, 
 and they must possess the character depicted by the right- 
 eous in this august scene of judgment, if at last they are 
 to share a place in the glorious Kingdom of our Lord. 
 
204 THE PASSION Matt. 26: 1-16 
 
 XII. The Trial, Death, and Resurrection of the 
 King. Chs. 26 to 28 
 
 1. THE DEVOTION OF MARY AND THE TREACHERY 
 OF JUDAS. Ch. 26 : 1-16 
 
 1 And it came to pass, when Jesus had finished all these 
 words, he said unto his disciples, 2 Ye know that after two 
 days tiie passover cometh, and the Son of man is delivered 
 up to be crucified. 3 Then were gathered together the chief 
 priests, and the elders of the people, unto the court of the 
 high priest, who was called Caiaphas ; 4 and they took coun- 
 sel together that they might take Jesus by subtlety, and kill 
 him. 5 But they said. Not during the feast, lest a tumult 
 arise among the people. 
 
 6 Now when Jesus was in Bethany, in the house of Simon 
 the leper, 7 there came unto him a woman having an ala- 
 baster cruse of exceeding precious ointment, and she poured 
 it upon his head, as he sat at meat. 8 But when the disciples 
 saw it, they had indignation, saying. To what purpose is this 
 waste? 9 For this ointment might have been sold for much, 
 and given to the poor. 10 But Jesus perceiving it said unto 
 them, Why trouble ye the woman? for she hath wrought a 
 good work upon me. 11 For ye have the poor always with 
 you; but me ye have not always. 12 For in that she poured 
 this ointment upon my body, she did it to prepare me for 
 burial. 13 Verily I say unto you, Wheresoever this gospel 
 shall be preached in the whole world, that also which this 
 woman hath done shall be spoken of for a memorial of her. 
 
 14 Then one of the twelve, who was called Judas Iscariot, 
 went unto the chief priests, 15 and said, What are ye willing 
 to give me, and I will deliver him unto you? And they 
 weighed unto him thirty pieces of silver. 16 And from that 
 time he sought opportunity to deliver him unto thefn. 
 
 The form of Jesus never appears more majestic than 
 when he moves through the closing scenes of this Gospel 
 story and stands under the shadow of the cross. In dark 
 contrast are his cowardly foes, foully plotting to kill him 
 but, in fear of the people, planning to delay the murder until 
 after the passover feast. Jesus witli divine prevision sees 
 that this feast is precisely the time when the passover lamb 
 
Matt. 26: 1-16 THE DEVOTION OF MARY 205 
 
 must be slain. He predicts that within two days he will 
 be crucified. All the Old Testament types and predictions 
 are being fulfilled voluntarily by the King. 
 
 In even deeper contrast appear the deeds of Mary and of 
 Judas, as one anoints Jesus with precious perfume, and the 
 other betrays him for the price of a slave. This Mary of 
 Bethany is not to be confused with Mary of Magdala, nor 
 is either to be mistaken for the penitent woman who bathed 
 the feet of Jesus with her tears. At the home of Mary and 
 Martha and Lazarus, in Bethany, Jesus has been spending 
 each night of the last memorable week. When in his honor 
 a feast is being given by Simon, whom Jesus seems to have 
 cured of leprosy, Mary enters and pours upon the head of 
 Jesus a flask of costly ointment. Some of the disciples are 
 indignant at what they regard as a purposeless waste, 
 and intimate that the perfume might better have been sold 
 for the relief of the poor. As Jesus defends and praises the 
 deed of devotion, he teaches (1) that no gift to him can be 
 too great if made in grateful love, "She hath wrought a 
 good work upon me"; an act maybe morally beautiful 
 even though not practically useful. (2) Care for the poor 
 and other duties which are of perpetual obligation may 
 give way before an opportunity for service which cannot 
 recur; sometimes even charity is not the highest expression 
 of Christian devotion, "Ye have the poor always with 
 you; but me ye have not always." (3) Jesus appreciates 
 the meaning and motive of our service; he estimates them 
 at their highest possible value and interprets them in the 
 light of his own love and knowledge. He declares that the 
 ointment is a preparation of his body for burial; it 
 lonely bleeding soul. (4) The influence of an act of Chris- 
 surely expresses a sympathy which was a balm to his 
 tian sacrifice will never cease. The example of Mary is 
 still filling the eaith with the fragrance of loving service. 
 This Jesus predicted in his words of unique praise, "Where- 
 soever this gospel shall be preached in the whole world, 
 that also which this woman hath done shall be spoken of 
 for a memorial of her." 
 
 Against the background of this charming scene is drawn 
 the dark form of Judas as he goes to the chief priests, un- 
 
206 THE PASSION Matt. 26: 17-31 
 
 solicited and without excuse, and offers, for thirty pieces 
 of silver, to deliver his Lord into their hands at a time 
 and place when the multitudes will not be present. There 
 is no possibility of making light of this crime, nor is there 
 any question that the base motive was avarice, as Matthew 
 here declares. However, the sad truth is that Judas was 
 no inhuman monster; he is but a warning example of 
 what finally a man may do, who, while in daily fellowship 
 with Jesus does not renounce or master his besetting sin. 
 He was not the last professing Christian guilty of treason 
 against the King, 
 
 2. THE LAST SUPPER. Ch. 26 : 17-35 
 
 17 Now on the first day of unleavened bread the disciples 
 came to Jesus, saying, Where wilt thou that we make ready 
 for thee to eat the passover? 18 And he said. Go into the 
 city to such a man, and say unto him, The Teacher saith. My 
 time is at hand; I keep the passover at thy house with my 
 disciples. 19 And the disciples did as Jesus appointed them; 
 and they made ready the passover. 
 
 20 Now when even was come, he was sitting at meat with 
 the twelve disciples; 21 and as they were eating, he said, 
 Verily I say unto you, that one of you shall betray me. 22 
 And they were exceeding sorrowful, and began to say unto 
 him every one, Is it I, Lord? 23 And he answered and 
 said. He that dipped his hand with me in the dish, the same 
 shall betray me. 24 The Son of man goeth, even as it is 
 written of him: but woe unto that man through whom the 
 Son of man is betrayed ! good were it for that man if he had 
 not been born. 25 And Judas, who betrayed him, answered 
 and said, Is it I, Rabbi? He saith unto him, Thou hast said. 
 
 26 And as they were eating, Jesus took bread, and blessed, 
 and brake it; and he gave to the disciples, and said, Take, 
 eat; this is my body. 27 And he took a cup, and gave thanks, 
 and gave to them, saying, Drink ye all of it; 28 for this is my 
 blood of the covenant, which is poured out for many unto re- 
 mission of sins. 29 But I say unto you, I shall not drink hence- 
 forth of this fruit of the vine, until that day when I drink it 
 new with you in my Father's kingdom. 
 
 30 And when they had sung a hymn, they went out unto the 
 mount of Olives. 
 
 31 Then saith Jesus unto them. All ye shall be offended in 
 me this night: for it is written, I will smite the shepherd, and 
 
Matt. 26:32-35 THE LAST SUPPER 207 
 
 the sheep of the flock shall be scattered abroad. 32 But 
 after I am raised up, I will go before you into Galilee. 33 But 
 Peter answered and said unto him, If all shall be offended 
 in thee, I will never be offended. 34 Jesus said imto him, 
 Verily I say unto thee, that this night, before the cock crow, 
 thou shalt deny me thrice. 35 Peter saith unto. Even if I 
 must die with thee, yet will I not deny thee. Likewise also 
 said all the disciples. 
 
 The Last Supper of which Jesus partook with his disciples 
 was a passover feast and in a real sense it was the last 
 passover; for the redemption which the Jewish festival 
 foreshadowed was accomplished on the following day by 
 the death of Christ and henceforth the place of the pass- 
 over was taken by the Christian sacrament which is known 
 as the Supper of our Lord. It may be helpful to review the 
 scene in the upper room at Jerusalem by asking w^hat 
 guidance it may give in observing the sacrament which 
 Jesus established as a memorial of his death. 
 
 (1) A place was prepared in which Jesus might meet 
 his followers with no interruption, where he might com- 
 mune with them alone and give to them the messages which 
 would prepare them for their future service. As he offered 
 to come for this purpose to the home of his friend in the 
 holy city, so Jesus promises to enter every heart which is 
 prepared to commune with him. This preparation may 
 be made by prayer, or by meditation, or by reading 
 some portion of the sacred story, but by some method of 
 our own choosing the heart must be made ready for his 
 messages of grace and love. 
 
 (2) As the story is sketched, the supreme figure is that 
 of Christ. No artist would dream of painting the picture 
 without placing our Lord in the center of the scene. So 
 those who would truly partake of the sacrament must 
 center their thoughts upon the Master and must believe 
 that his is a real presence, symbolized indeed by bread and 
 wine, but actual as an unseen, divine Spirit. 
 
 (3) All disloyal thoughts must be excluded from the 
 mind. During the passover meal and before Jesus in- 
 stituted his supper he disclosed to Judas the fact that his 
 treachery had been discovered; and there can be little 
 
208 THE PASSION Matt. 26: 17-35 
 
 doubt, as the other evangelists intimate, that the traitor 
 left the room and was not present when the Supper was 
 instituted. It is certain that actual communion with 
 Christ is utterly impossible if sin is cherished and purposes 
 contrary to the will of the Master are retained. The words 
 addressed to Judas were most solemn. They may warn 
 us of the peril of disloyalty which besets the followers of 
 Christ even as they gather about the table of our Lord. 
 
 (4) Jesus explained to his disciples the meaning of the 
 sacrament he was establishing. He took bread and brake 
 it, declaring that it was a symbol of his body which was 
 to be broken for them. He declared that the wine was a 
 picture of his blood ''poured out for many." And it is 
 obvious that those who partake of these symbols must 
 fix their thoughts upon the redemption wrought out by 
 Christ for those who put their trust in him. They must 
 believe that he suffered and died that they might be for- 
 given and might enjoy a larger and fuller life. 
 
 (5) It was at this time too that Jesus promised to his 
 followers a share in the blessedness of his Kingdom. He 
 was, indeed, to die, but he was to rise from the dead and 
 some day he was to return in power. He now wishes his 
 followers to keep the feast, cheered by the vision of his 
 return. The sacred Supper should point forward our 
 thoughts to a reunion with loved ones, to opening skies, 
 to an age of universal peace, to a reigning King, '*For as 
 often as ye eat this bread, and drink the cup, ye proclaim 
 the Lord's death till he come." 
 
 (6) They sang a hymn and "went out unto the mount of 
 Olives." It was to be a place of trial and of agony, but 
 they went forth with a song of triumph on their lips; and 
 as we turn from the Supper of our Lord it should always 
 be with a new convsciousness of strength and of hope and 
 of certain victory as we put our trust in him. 
 
 (7) We should turn from the sacrament with new con- 
 fidence but it must not be a reliance upon self. It is a time 
 to pledge a new allegiance to the Lord, but it must not be 
 made in pride or in boastfulness. As Jesus is passing from 
 the upper room to the dark scene of trial, the disciples, 
 led by Peter, profess their loyalty to Jesus; they declare 
 
Matt. 26: 36-49 IN GETHSEMANE 209 
 
 absolute willingness to die with him, but in a short time 
 Peter denies him and they all forsake him. There was 
 nothing wrong in their declaration of love; the fault lay 
 in their unwillingness to be warned of their weakness and 
 in their failure to obey the command of their Lord when 
 he bade them to "watch and pray." The Lord's supper 
 should be a time of deepening devotion. It should be a 
 place for the expression of real affection; but it is there 
 we should cast ourselves anew upon his promised grace 
 by which alone we can pass in triumph through the trials 
 and the gloom of the lonely night, expecting on some 
 brighter morning the reunion which is promised us in the 
 palace of the King. 
 
 3. JESUS IN GETHSEMANE. Ch. 26 :'36-56 
 36 Then cometh Jesus with them unto a place called Geth- 
 semane, and saith unto his disciples, Sit ye here, while I go 
 yonder and pray. 37 And he took with him Peter and the 
 two sons of Zebedee, and began to be sorrowful and sore 
 troubled. 38 Then saith he unto them, My soul is exceeding 
 sorrowful, even unto death: abide ye here, and watch with 
 me. 39 And he went forward a little, and fell on his face, 
 and prayed, saying. My Father, if it be possible, let this cup 
 pass away from me: nevertheless, not as I will, but as thou 
 wilt. 40 And he cometh unto the disciples, and fiiideth 
 them sleeping, and saith unto Peter, What, could ye not 
 watch with me one hour? 41 Watch and pray, that ye enter 
 not into temptation: the spirit indeed is wUling, but the 
 flesh is weak. 42 Again a second time he went away, and 
 prayed, saying. My Father, if this cannot pass away, except 
 I drink it, thy will be done. 43 And he came again and found 
 them sleeping, for their eyes were heavy. 44 And he left 
 them again, and went away, and prayed a third time, saying 
 again the same words. 45 Then cometh he to the disciples, 
 and saith unto them, Sleep on now, and take your rest: be- 
 hold, the hour is at hand, and the Son of man is betrayed 
 into the hands of siimers. 46 Arise, let us be going: behold, 
 he is at hand that betrayeth me. 
 
 47 And while he yet spake, lo, Judas, one of the twelve, 
 came, and with him a great miiltitude with swords and staves, 
 from the chief priests and elders of the people. 48 Now he 
 that betrayed him gave them a sign, saying. Whomsoever I 
 shall kiss, that is he : take him. 49 And straightway he came 
 
210 THE PASSION Matt. 26: 50-56 
 
 to Jesus, and said, HaU, Rabbi; and kissed him. 50 And 
 Jesus said unto him, Friend, do that for which thou art come. 
 Then they came and laid hands on Jesus, and took him. 51 
 And behold, one of them that were with Jesus stretched out 
 his hand, and drew his sword, and smote the servant of the 
 high priest, and struck off his ear. 52 Then saith Jesus imto 
 him. Put up again thy sword into its place : for all they that 
 take the sword shall perish with the sword. 53 Or thinkest 
 thou that I cannot beseech my Father, and he shall even 
 now send me more than twelve legions of angels? 54 How 
 then should the scriptures be fulfilled, that thus it must be? 
 55 In that hour said Jesus to the multitudes. Are ye come out 
 as against a robber with swords and staves to seize me? I 
 sat daily in the temple teaching, and ye took me not. 56 
 But all this is come to pass, that the scriptures of the prophets 
 might be fulfilled. Then all the disciples left him, and fled. 
 
 The agony of Jesus in the Garden of Gethsemane would 
 be difficult to explain, one might say that it would be 
 difficult to excuse, if Jesus were but a man, there quailing 
 in dread of physical death. He thus would have appeared 
 less heroic than many of his followers have been. He, 
 however, was about to die as a divine Sacrifice for sin. The 
 cup he was to drink contained a bitterness which no man 
 had ever tasted. That scene in the garden can be inter- 
 preted only by the words spoken in the upper room, "This 
 is my blood of the covenant, which is poured out for many 
 unto remission of sins." It is this agony which adds to the 
 mystery and the meaning of the cross. 
 
 Yet Jesus, too, was a man, and it was but natural to 
 shrink from torture and from death. His sufferings enable 
 him to sympathize with a long train of martyrs who follow 
 in his steps and who taste in part the cup of his anguish. 
 He himself longed for sympathy. It was for this reason he 
 took with him his closest comrades as he entered the 
 shadows of the garden, but in weariness or in carelessness 
 they fell asleep; and the Master presents a picture of the 
 loneliness and desolation which is inseparable from all 
 sorrow and trial. 
 
 The supreme recourse of Jesus is found in prayer. When 
 the agony grips bis soul most fiercely, he still prays; and he 
 is answered; not that the cup is removed, but grace is 
 
Matt. 26:36-56 IN GETHSEMANE 211 
 
 given to drain its very dregs, death loses its sting, the grave 
 is deprived of victory, and Jesus becomes "unto all them 
 that obey him the author of eternal salvation." The spirit 
 in which Jesus prays is that of willing obedience to his 
 Father. His matchless words are these, "Nevertheless, 
 not as I will, but as thou wilt." He wins his victory by 
 submission to the will of his Father. When the traitor 
 approaches, Jesus is ready; the agony and the storm are 
 past; Jesus steps forth to meet his enemies and his cross 
 with kingly calm. 
 
 In contrast with the princely form of Jesus is the con- 
 temptible figure of Judas. The manner in which he con- 
 cludes his foul crime is in perfect keeping with its essential 
 baseness. Into the garden where he knew Jesus was ac- 
 customed to retire for prayer, he leads a great crowd armed 
 with swords and clubs, and there he betrays his Lord with 
 a kiss, a sign agreed upon, that one of the disciples might 
 not be mistaken for the Master. Thus acts of disloyalty to 
 Christ often seem the more repulsive because of the scenes 
 in which they are committed and of the protestations of 
 love by which they are accompanied. 
 
 The fearless composure of Jesus is further contrasted 
 with the conduct of his disciples. One of them with the 
 impulse of mere physical courage, draws his sword and 
 impetuously attacks a servant of the high priest; but Jesus 
 rebukes him, assuring him that the cause of his Master 
 is not to be advanced by physical violence, and then adding 
 a kingly claim appropriately recorded by Matthew alone, 
 "Thinkest thou that I cannot beseech my Father, and he 
 shall even now send me more than twelve legions of 
 angels?" He is conscious of his power, but equally con- 
 vinced of a divine purpose. He declares that in his arrest 
 and crucifixion the predictions of redemption are being 
 fulfilled. Willingly he offers himself as the Sacrifice. 
 However, he rebukes the guilty agents of his death. He 
 turns to Judas and his accomplices, resenting the implica- 
 tion of their coming to take him by force. He further pro- 
 tests against the secrecy with which they are making his 
 arrest; he had never been guilty of violence; his teachings 
 had all been in public. He declares, however, that even 
 
212 THE PASSION Matt. 26: 57-75 
 
 their sinful conduct liad been foretold by the prophets. 
 He submits to their insulting and humiliating seizure; 
 and his heart is saddened as he sees all his disciples forsake 
 him and flee. Only an hour before they had boasted their 
 loyalty. Thus ignorant are we of our own moral cowardice; 
 thus does our courage fail in the hour of trial. 
 
 4. JESUS BEFORE CAIAPHAS. Ch. 26 : 57-75 
 
 57 And they that had taken Jesus led him away to the house 
 of Caiaphas the high priest, where the scribes and the elders 
 were gathered together. 58 But Peter followed him afar off, 
 unto the court of the high priest, and entered in, and sat with 
 the officers, to see the end. 59 Now the chief priests and the 
 whole council sought false witness against Jesus, that they 
 might put him to death ; 60 and they found it not, though many 
 false witnesses came. But afterward came two, 61 and said. 
 This man said, I am able to destroy the temple of God, and to 
 build it in three days. 62 And the high priest stood up, and 
 said unto him, Answerest thou nothing? what is it which these 
 witness against thee? 63 But Jesus held his peace. And 
 the high priest said unto him, I adjure thee by the living God, 
 that thou tell us whether thou art the Christ, the Son of God. 
 
 64 Jesus saith unto him. Thou hast said : nevertheless I say 
 unto you, Henceforth ye shall see the Son of man sitting at 
 the right hand of Power, and coming on the clouds of heaven. 
 
 65 Then the high priest rent his garments, saying. He hath 
 spoken blasphemy: what further need have we of witnesses? 
 behold, now ye have heard the blasphemy : 66 what think ye? 
 They answered and said, He is worthy of death. 67 Then did 
 they spit in his face and buffet him : and some smote him with 
 the palms of their hands, 68 saying. Prophesy imto us, thou 
 Christ: who is he that struck thee? 
 
 69 Now Peter was sittmg without in the court: and a maid 
 came unto him, saying, Thou also wast with Jesus the Gali- 
 laean. 70 But he denied before them all, saying, I know not 
 what thou say est. 71 And when he was gone out into the 
 porch, another maid saw him, and saith unto them that were 
 there. This man also was with Jesus of Nazareth. 72 And 
 again he denied with an oath, I know not the man. 73 And 
 after a httle while they that stood by came and said to Peter, 
 Of a truth thou also art one of them; for thy speech maketh 
 thee known. 74 Then began he to curse and to swear, I 
 know not the man. And straightway the cock crew. 75 And 
 Peter remembered the word which Jesus had said, Before 
 
Matt. 26:57-75 BEFORE CAIAPHAS 213 
 
 the cock crow, thou shalt deny me thrice. And he went out, 
 and wept bitterly. 
 
 When Jesus was arraigned before the high priest Caia- 
 phas and the chief court of the nation, it was supposed 
 that he was on trial for his Hfe; in reahtyit was the rulers 
 who were being tried and condemned; the fate of the 
 nation was being determined ; here was to take place the 
 public rejection of the King. 
 
 The judges convict themselves of prejudice, dishonesty, 
 and malice. They do not seek to ascertain the truth that 
 justice may be done, they desire to secure some pretext 
 which may excuse the murder upon which they are bent. 
 They summon witnesses to establish a verdict they already 
 have reached; but these witnesses fail to agree, until two 
 are found who afhrm that Jesus had boasted his ability to 
 destroy the Temple and to rebuild it in three days. It was 
 a distorted form of his prediction that when the temple 
 of *'his body" had been destroyed, he would rise on the 
 third day. Such public testimony to such a claim should 
 be remembered in connection with the miracle of the res- 
 urrection. However, even this testimony as presented is 
 shown to be worthless, and its weakness is emphasized 
 by the continued silence of Jesus which drives the high 
 priest to desperation, as it clearly declares that no evidence 
 worthy of an answer has been produced. 
 
 Then Caiaphas solemnly adjures Jesus to answer plainly 
 whether or| not he is "the Christ, the Son of God." With 
 absolute distinctness Jesus replies, "I am" ; but he proceeds 
 to explain that, while present appearances may contradict 
 his claim, a time will come when they will see him as Daniel 
 predicted the Messiah would be manifested, * 'sitting at the 
 right hand of Power, and coming on the clouds of heaven." 
 
 No wonder Caiaphas rends his garments to express his 
 horror. The action is in a degree theatrical; but it is 
 designed to emphasize the charge of blasphemy which he at 
 once makes against Jesus. As he appeals to the council 
 they pronounce him "worthy of death." They were 
 right; he did deserve to die, unless he was the Messiah, 
 the divine Son of God. There is no middle ground. |Where 
 shall we take our stand, with Caiaphas or with Christ? 
 
214 THE PASSION Matt. 27: 1-3 
 
 "Then did they spit in his face . . . and smote him 
 with the palms of their hands." The brutality seems 
 incredible. These men claimed to be the special repre- 
 sentatives of God; but the beast in man is nearer the sur- 
 face than some suppose, and these rulers in their thirst for 
 blood have been made more fierce by the disclosure of their 
 own perfidy and shame. 
 
 Meanwhile another pitiful scene is being enacted in the 
 open courtyard of the palace. It is not a revelation of 
 malice but of cowardice. Peter is ashamed to confess that 
 he is a follower of Jesus. He is denying that he knows him. 
 His courage has failed, not his faith. Something should be 
 said in his defense; some allowance made for his weariness, 
 due to the long night of strain and sorrow, to the cold and 
 loneliness, to the bewilderment of the hour and the sudden- 
 ness of the attack. However, his fall has been shameful and 
 his disgrace distressing. The denial has been repeated 
 three times: at first it has been colored by deceit, then it 
 has been confirmed with an oath, and finally accompanied 
 with anger. It is easy to point the finger of scorn at the 
 great apostle; but there are few of the followers of Christ 
 who in times of less severe testing have not as truly denied 
 their Lord by word and deed, with cowardice, and deceit 
 and passion. 
 
 Then Peter heard the cock crow; and he remembered 
 the word of Jesus, and "he went out, and wept bitterly." 
 Those were tears and cries of repentance, and they prepared 
 the way of pardon and peace. To many a fallen follower 
 of the King there has come some such minute providence 
 which has recalled vows of devotion and tender words of 
 warning and fellowship with a loving Master. The memory 
 has brought bitter tears of penitence, but afterwards there 
 has come a bright morning, a meeting with the risen Christ, 
 a new confession of love and a deeper devotion to his cause. 
 
 5. JESUS BEFORE PILATE. Ch. 27 : 1-26 
 
 1 Now when morning was come, all the chief priests and 
 the elders of the people took counsel against Jesus to put him 
 to death : 2 and they bound him, and led him away, and de- 
 livered him up to Pilate the governor. 
 
 3 Then Judas, who betrayed him, when he saw that he 
 
Matt. 27:4-25 BEFORE PILATE 215 
 
 was condemned, repented himself, and brought back the 
 thirty pieces of silver to the chief priests and elders, 4 saying, 
 I have sinned in that I betrayed innocent blood. But they said, 
 What is that to us? see thou to it. 5 And he cast down the 
 pieces of silver into the sanctuary, and departed; and he 
 went away and hanged himself. 6 And the chief priests took 
 the pieces of silver, and said. It is not lawful to put them into 
 the treasury, since it is the price of blood. 7 And they took 
 counsel, and bought with them the potter's field, to bury 
 strangers in. 8 Wherefore that field was called. The field of 
 blood, unto this day. 9 Then was fulfilled that which was 
 spoken through Jeremiah the prophet, saying, And they took 
 the thirty pieces of silver, the price of him that was priced, 
 whom certain of the children of Israel did price; 10 and they 
 gave them for the potter's field, as the Lord appointed 
 me. 
 
 11 Now Jesus stood before the governor: and the governor 
 asked him, saying. Art thou the King of the Jews? And 
 Jesus said unto him, Thou say est. 12 And when he was 
 accused by the chief priests and elders, he answered nothing. 
 13 Then saith Pilate unto him. Hear est thou not how many 
 things they witness against thee? 14 And he gave him no 
 answer, not even to one word: insomuch that the governor 
 marvelled greatly. 15 Now at the feast the governor was 
 wont to release unto the multitude one prisoner, whom they 
 would. 16 And they had then a notable prisoner, called 
 Barabbas. 17 When therefore they were gathered together, 
 Pilate said unto them. Whom wUl ye that I release unto you? 
 Barabbas, or Jesus who is called Christ? 18 For he knew 
 that for envy they had delivered him up. 19 And while he 
 was sitting on the judgment-seat, his wife sent unto him, 
 saying, Have thou nothing to do with that righteous man; 
 for I have suffered many things this day in a dream because 
 of him. 20 Now the chief priests and the elders persuaded 
 the multitudes that they should ask for Barabbas, and destroy 
 Jesus. 21 But the governor answered and said unto them. 
 Which of the two will ye that I release unto you? And they 
 said, Barabbas. 22 Pilate saith unto them. What then shall 
 I do imto Jesus who is called Christ? They all say. Let him 
 be crucified. 23 And he said, Why, what evil hath he done? 
 But they cried out exceedingly, saying. Let him be crucified. 
 24 So when Pilate saw that he prevailed nothing, but rather 
 that a tumult was arising, he took water, and washed his hands 
 before the multitude, saying, I am innocent of the blood of 
 this righteous man; see ye to it, 25 And all the people an- 
 
216 THE PASSION Matt. 27:26 
 
 swered and said, His blood be on us, and on our children. 
 26 Then released he unto them Barabbas; but Jesus he 
 scourged and delivered to be crucified. 
 
 The Jews had been deprived by their Roman conquerors 
 of the right to inflict capital punishment. When, therefore, 
 their chief council had decided that Jesus was worthy of 
 death, the rulers brought him to Pilate, the Roman gover- 
 nor, that he might pronounce and execute the cruel 
 sentence. As Jesus stood before Caiaphas, there was 
 sketched by Matthew a pathetic companion-picture of 
 Peter denying his Lord; as Jesus stands before Pilate, 
 Matthew paints the tragic scene of Judas hastening to his 
 dreadful doom. The sin of Peter was not like that of 
 Judas, nor was his subsequent sorrow. The fall of Peter 
 was an act of cowardice in a career which became of great 
 service to Christ and his Church. The treachery of Judas 
 was the final step in a downward course. Peter repented ; 
 but Judas felt only the pangs of hopeless remorse. That 
 led him to disclose his crime, to hate the pitiful price of his 
 treason, and to end his life in suicide. How pitiless were the 
 rulers who used him as their tool; how scrupulous were 
 these murderers as to the proper use of blood-stained silver; 
 and how unconsciously were they fulfilling the words of 
 ancient prophecy! The guilt of these rulers is more fully 
 revealed as they appear before Pilate to accuse Jesus and 
 to secure his death. They distort the charge upon which 
 their council condemned Jesus into one of treason against 
 the Roman emperor. Their base insincerity is so obvious as 
 to be evident to Pilate who perceives that their motive is 
 envy. They are crafty and skillful enough to turn the 
 multitudes against Jesus who had been their popular idol 
 and to persuade them to ask for the release of Barabbas, a 
 robber and murderer, in place of Jesus, whom they asked 
 Pilate to crucify. It was thus due to the influence of the 
 rulers that the people finally called down upon the nation 
 the curse by their cry, "His blood be on us, and our 
 children" ; and there the guilt for the death of Jesus has 
 rested. In the destruction of Jerusalem, and through all 
 the weary centuries, the Tews have sufi'ered the agonies 
 
Matt. 27:27-29 CRUCIFIXION AND BURIAL 217 
 
 and anguish which can be traced to obeying their false 
 leaders and to rejecting their rightful King. 
 
 The center of the scene is occupied, however, not by the 
 Jewish rulers but by the Roman governor. Pilate presents 
 the contemptible picture of a man who lacks the courage 
 of his own convictions, and who is afraid to do right in the 
 present, because of faults committed in the past. From 
 the first he is convinced that Jesus is innocent, but he fears 
 lest the Jews may find some occasion for reporting to Rome 
 his previous crimes. He is compelled to disregard his 
 conscience and to obey the subject Jews whom he despises. 
 Like all men who trifle with conscience he first attempts a 
 compromise. He offers to release Jesus in place of 
 Barabbas. This will delight the rulers for it will discredit 
 Jesus and brand him as a released criminal; it will please 
 the people who have called Jesus their King. So Pilate 
 plans; but while he waits for the reply of the multitudes 
 he receives an ominous message from his wife, asserting 
 the innocence of Jesus, and warning Pilate against offering 
 to him any injury; and then, to his disgust or dismay, 
 comes the report that he has been outwitted by the rulers; 
 they have persuaded the people to request Barabbas and 
 the crucifixion of Jesus. He hesitates, and then before 
 the rising storm of opposition he yields. He washes his 
 hands as a sign that he is innocent of the blood of Jesus; 
 but guilt is not so easily shifted. That blood is staining his 
 own hands. The Roman governor is one with the Jewish ] 
 rulers and with the people in crime, in guilt, and in infamy. | 
 Before them stands the divine King. It is never easy to ; 
 be loyal to him. Yet it is impossible to be neutral in his 
 presence. This Pilate attempted; but all who lack the 
 courage of their convictions and who are afraid to take a 
 stand on the side of Christ are ultimately found in the 
 company of Pilate who released Barabbas "But Jesus he 
 scourged and delivered to be crucified." 
 
 6. THE CRUCIFIXION AND BURIAL. Ch. 27 : 27-6e 
 
 27 Then the soldiers of the governor took Jesus into the 
 Praetorium, and gathered unto him the whole band. 28 And 
 they stripped him, and put on him a scarlet robe. 29 And they 
 
218 THE PASSION Matt. 27: 30-53 
 
 platted a crown of thorns and put it upon his head, and a reed 
 in his right hand; and they kneeled down before him, and 
 mocked him, saying. Hail, King of the Jews! 30 And they 
 spat upon him, and took the reed and smote him on the head. 
 31 And when they had mocked him, they took off from him 
 the robe, and put on him his garments, and led him away to 
 crucify him. 
 
 32 And as they came out, they found a man of Cyrene, 
 Simon by name: him they compelled to go with them, that 
 he might bear his cross. 
 
 33 And when they were come unto a place called Gol- 
 gotha, that is to say, The place of a skull, 34 they gave him 
 wine to drink mingled with gall: and when he had tasted it, 
 he would not drink. 35 And when they had crucified him, 
 they parted his garments among them, casting lots; 36 and 
 they sat and watched him there. 37 And they set up over his 
 head his accusation written. This is Jesus the King of the 
 Jews. 38 Then are there crucified with him two robbers, 
 one on the right hand and one on the left. 39 And they that 
 passed by raUed on him, wagging their heads, 40 and saying. 
 Thou that destroyest the temple, and buildest it in three days, 
 save thyself: if thou art the Son of God, come down from the 
 cross. 41 In like manner also the chief priests mocking 
 him, with the scribes and elders, said, 42 He saved others; 
 himself he cannot save. He is the King of Israel; let him 
 now come down from the cross, and we will believe on him. 
 43 He trusteth on God; let him deliver him now, if he desir- 
 eth him: for he said, I am the Son of God. 44 And the rob- 
 bers also that were crucified with him cast upon him the same 
 reproach. 
 
 45 Now from the sixth hour there was darkness over all 
 the land until the ninth hour. 46 And about the ninth hour 
 Jesus cried with a loud voice, saying, Eli, Eli, lama sabach- 
 thani? that is, My God, my God, why hast thou forsaken me? 
 47 And some of them that stood there, when they heard it, 
 said, This man calleth Elijah. 48 And straightway one of 
 them ran, and took a sponge, and filled it with vinegar, and 
 put it on a reed, and gave him to drink. 49 And the rest 
 said, Let be; let us see whether Elijah cometh to save him. 
 50 And Jesus cried again with a loud voice, and yielded up 
 his spirit. 51 And behold, the veil of the temple was rent in 
 two from the top to the bottom; and the earth did quake; 
 and the rocks were rent; 52 and the tombs were opened; 
 and many bodies of the saints that had fallen asleep were 
 raised ; 53 and coming forth out of the tombs after his resur- 
 
Matt. 27:54-66 CRUCIFIXION AND BURIAL 219 
 
 rection they entered into the holy city and appeared unto 
 many. 54 Now the centurion, and they that were with him 
 watching Jesus, when they saw the earthquake, and the things 
 that were done, feared exceedingly, saying, Truly this was 
 the Son of God. 55 And many women were there beholding 
 from afar, who had followed Jesus from Galilee, ministering 
 unto him: 56 among whom was Mary Magdalene, and Mary 
 the mother of James and Joses, and the mother of the sons 
 of Zebedee. 
 
 57 And when even was come, there came a rich man from 
 Arimathaea, named Joseph, who also himself was Jesus' dis- 
 ciple: 58 this man went to Pilate, and asked for the body of 
 Jesus. Then Pilate commanded it to be given up. 59 And 
 Joseph took the body, and wrapped it in a clean linen cloth, 
 60 and laid it in his own new tomb, which he had hewn out 
 in the rock: and he rolled a great stone to the door of the 
 tomb, and departed. 61 And Mary Magdalene was there, 
 and the other Mary, sitting over against the sepulchre. 
 
 62 Now on the morrow, which is the day after the Prepara- 
 tion, the chief priests and the Pharisees were gathered to- 
 gether imto Pilate, 63 saying, Sir, we remember that that 
 deceiver said while he was yet alive. After three days I rise 
 again. 64 Command therefore that the sepulchre be made 
 sure until the third day, lest haply his disciples come and 
 steal him away, and say unto the people. He is risen from 
 the dead: and the last error will be worse than the first. 
 65 Pilate said unto them, Ye have a guard: go, make it as 
 sure as ye can. 66 So they went, and made the sepulchre 
 sure, sealing the stone, the guard being with them. 
 
 The title placed by Pilate above the cross forms a fitting 
 superscription for the Gospel of Matthew, "This is Jesus, 
 the King of the Jews." To demonstrate this fart is the 
 unfailing purpose of the author, and on no other page is it 
 more evident than when he sketches the agonizing story 
 of the crucifixion. The title was prepared in derision, but 
 it recalls a claim, it embodies a reality, it suggests a pro- 
 phecy. For making that claim Jesus was condemned; 
 yet he is in reality the King of the Jews, and that nation 
 will attain its predicted glory when in penitence "They 
 shall look upon him whom they pierced," and when they 
 shall welcome him with the cry, "Blessed is he that cometh 
 in the name of the Lord." 
 
 This title upon the cross was but one of the forms of 
 
220 THE PASSION Matt. 27:27-66 
 
 derision heaped upon the innocent Sufferer, and all the 
 others echoed the same claim of kingship and were un- 
 intentional testimonials to the same truth. The brutal 
 soldiers hailed him "King of the Jews," they robed him in 
 scarlet and crowned him with thorns, and gave him a reed 
 as a scepter and bowed before him in derisive mockery. 
 The people taunted him with his claim to be the Son of God. 
 The chief priests and elders cried out in scorn, "He is the 
 King of Israel." Even the robbers that were crucified 
 with him united in taunting him with his kingly claims. 
 The reality and truthfulness of the claims were soon 
 attested by the attendant events. Surely Jesus died as a 
 King; the sun was hidden and "There was darkness over 
 all the land"; the earth was shaken; "rocks were rent; 
 and the tombs were opened." Meanwhile the princely 
 Sufferer utters no word of complaint, only a cry of anguish 
 as he feels that he is forsaken by his Father; only a cry of 
 victory and then he "yielded up his spirit." No wonder 
 that the centurion who was watching Jesus "feared 
 exceedingly, saying, Truly this was the Son of God." No 
 wonder that the women who were there ''beholding from 
 afar" looked with breaking hearts upon the scene of terror. 
 They knew him and loved him and beneath the disguise 
 of his humiliation they had beheld the majesty of a King. 
 
 "And behold, the veil of the temple was rent in two from 
 the top to the bottom." This is the key to the mystery. 
 Why did he die? Why did the sinless One thus suffer? 
 Why was the Son of God asked to endure this shame and 
 agony and death? It was that he might bring us to the 
 Father; that he might open for us a new and living way 
 into the divine presence; it was that we might be justified 
 by faith, that we might have peace with God and might 
 rejoice in the hope of his eternal glory. 
 
 Even • the burial of Jesus has its touches of royalty. 
 His lifeless body was secured by a rich ruler named Joseph; 
 it was wrapped in costly linen and placed in a new tomb, 
 which had been hewn out of the rock, and which was sealed 
 with a great stone. There Matthew pictures the faithful 
 women seated near by and guarding the sepulcher as the 
 dark day draws to its close. There were other guards, how- 
 
Matt. 28 THE RESURRECTION 221 
 
 ever, appointed to watch the tomb. The chief priests and 
 scribes appealed to Pilate, telling him of a promise which 
 Jesus had made to rise from the dead. They stated their 
 fear lest his disciples should steal his body and the belief in 
 his resurrection should be established and should prove 
 more dangerous than the current belief that he was a King. 
 With the consent of Pilate they sealed the stone which 
 closed the sepulcher and appointed a guard of soldiers. 
 It established the fact that if the tomb was really found 
 empty on the third day, Jesus must have risen from the 
 dead. 
 
 7. THE RESURRECTION. Ch. 28 
 
 I Now late on the sabbath day, as it began to dawn toward 
 the first day of the week, came Mary Magdalene and the 
 other Mary to see the sepulchre. 2 And behold, there was 
 a great earthquake ; for an angel of the Lord descended from 
 heaven, and came and rolled away the stone, and sat upon it. 
 3 His appearance was as lightning, and his raiment white as 
 snow: 4 and for fear of him the watchers did quake, and be- 
 came as dead men. 5 And the angel answered and said unto 
 the women. Fear not ye ; for I know that ye seek Jesus, who 
 hath been crucified. 6 He is not here; for he is risen, even 
 as he said. Come, see the place where the Lord lay. 7 And 
 go quickly, and tell his disciples, He is risen from the dead ; 
 and lo, he goeth before you into Galilee; there shall ye see 
 him: lo, I have told you. 8 And they departed quickly from 
 the tomb with fear and great joy, and ran to bring his dis- 
 ciples word. 9 And behold, Jesus met them, saying, All 
 hail. And they came and took hold of his feet, and wor- 
 shipped him. 10 Then saith Jesus unto them. Fear not: 
 go tell my brethren that they depart into Galilee, and there 
 shall they see me. 
 
 II Now while they were going, behold, some of the guard 
 came into the city, and told unto the chief priests all the 
 things that were come to pass. 12 And when they were as- 
 sembled with the elders, and had taken counsel, they gave 
 much money unto the soldiers, 13 saying. Say ye. His dis- 
 ciples came by night, and stole him away while we slept. 
 14 And if this come to the governor's ears, we will persuade 
 him, and rid you of care. 15 So they took the money, and 
 did as they were taught; and this saying was spread abroad 
 among tihe Jews, and continue th until this day. 
 
 16 But the eleven disciples went into Galilee, unto the 
 
222 THE PASSION Matt. 28: 17-20 
 
 mountain where Jesus had appomted them. 17 And when 
 they saw him, they worshipped him; but some doubted. 
 18 And Jesus came to them and spake unto them, saying, 
 All authority hath been given unto me in heaven and on 
 earth, 19 Go ye therefore, and make disciples of all the na- 
 tions, baptizing them into the name of the Father and of the 
 Son and of the Holy Spirit: 20 teaching them to observe all 
 things whatsoever I commanded you: and lo, I am with you 
 always, even unto the end of the world. 
 
 No record of the resurrection is more majestic than 
 this of Matthew. Other Gospels add features of value but 
 none contains more evident marks of royalty. This is 
 the story of a King. Strictly speaking, no writer attempts 
 to describe the event, but all unite in giving unanswerable 
 testimony to the fact of the resurrection of Christ. 
 Matthew records the witness of an angel, of two women, 
 of the guards, and of the eleven disciples. Upon such 
 testimony as this is based our belief in the triumph of 
 the King over death and the grave, and our related hope 
 of "the resurrection of the body and the life everlasting." 
 
 The appearance of the angel is described in phrases 
 peculiar to Matthew: "There was a great earthquake; 
 for an angel of the Lord descended from heaven, and came 
 and rolled away the stone, and sat upon it. His appearance 
 was as lightning, and his raiment white as snow." The 
 stone was not rolled away to allow Jesus to escape, but to 
 show that the tomb was already empty; the King had 
 departed ; his messenger had come to bear his command to 
 his followers. The guards are stupefied with fear, but the 
 startled women are comforted by the assurance that their 
 Lord has actually risen from the dead, and they are bidden 
 by the angel to go into Galilee where they will meet him. 
 
 The appearance to the women is described in phrases 
 of equal majesty. Jesus meets them with the kingly saluta- 
 tion, "All hail." They fall before him and worship him. 
 He bids them not to fear, and repeats his command which 
 the angel has spoken, and tells them to bid his disciples to 
 depart into Galilee where they would see him. He calls 
 his disciples his "brethren." He never had used this phrase 
 before. It is the risen Lord who can thus speak of his 
 
Matt. 28 THE RESURRECTION 223 
 
 followers, for as the "firstborn from the dead," he intimates 
 that he is one with those who by faith share with him in a 
 risen and glorified life. It is for this reason that he is 
 declared to be "the firstborn among many brethren." 
 
 The guards who hastened in terror from the empty tomb 
 are the next witnesses of the resurrection described by 
 Matthew. They relate the fact to the chief priests and 
 elders and are bribed by them to report that the disciples 
 of Jesus came by night and stole his body while they 
 themselves slept. There is an element of absurdity in this 
 explanation. If the soldiers were asleep, how do they know 
 who came or what was done In the night? Yet is this 
 statement more ridiculous than any modern explanation 
 of the empty tomb which denies the resurrection of Christ? 
 The statement was not even original on the part of the 
 soldiers. The most familiar, modern denials of the res- 
 urrection are borrowed from dead skeptics. Is it probable 
 that the body of Jesus was stolen and that he never arose 
 from the dead? Then his disciples were impostors; his 
 own claims were false; and his Church has been built upon 
 a falsehood. There is no reason for denying the fact which 
 is the foundation of our Christian faith. There is no other 
 reasonable explanation of the empty tomb. 
 
 The words of the angel and the subsequent message of 
 Jesus appointed a meeting for the disciples in Galilee. 
 It is with this scene that Matthew brings his Gospel to its 
 majestic close; there, as Jesus stands on a mountain side 
 surrounded by his worshiping followers, he gives them his 
 Great Commission. These surely are the words of a King. 
 They contain a royal claim, command, and promise. In 
 the first Jesus declares that all authority has been given 
 him in heaven and on earth. He is not merely King of 
 the Jews, but King of kings and Lord of lords. In view of 
 this fact he commands his messengers to "make disciples 
 of all nations." Their mission is not merely to the Jews; 
 no longer is their work to be limited to "the house of 
 Israel," but men of all nations are to be called to be fol- 
 lowers of Christ, and are to be urged to acknowledge him as 
 King. Those who accept him are to be baptized in the name 
 of the Father and of the Son and of the Holy Spirit. They 
 
224 THE PASSION Matt. 26 to 28 
 
 '*re to openly acknowledge their allegiance to him as to a 
 divine Lord. Further, they are to be instructed to keep 
 all the commands of the King and to obey his divine orders. 
 To encourage his disciples in undertaking their diffi- 
 cult task and in carrying out this bold program, there is 
 given the assuring promise of the unfailing presence of the 
 King, "Lo, I am with you always, even unto the end of the 
 world." This does not refer to the end of the physical 
 earth, but to the completion of this present age and the 
 establishment of the Kingdom of glory. It was with confi- 
 dence in this unseen Presence and in hope of this coming 
 glory that his disciples went forth obeying the command, 
 trusting in the promise, working, and watching for the 
 appearing of the King. 
 
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