1 00% ^ t\vt IhfoHtraf # *% Shelf. PRINCETON, N. J. m BS 2560 .W32 1895 Bible. 1895. A harmony of the four gospels in the Revised n A HAEMONY OF THE FOUE GOSPELS IN THE REVISED VERSION. (JTatnbrtoge : PRINTED BY J. & C. F. CLAY, AT THE UNIVERSITY PRESS. A HARMONY OF THE FOUE GOSPELS IN THE EEVISED VEESION : CHRONOLOGICALLY ARRANGED IN PARALLEL COLUMNS, WITH MAPS, NOTES, AND INDICES, BY S. D. WADDY, Q.C. SECOND EDITION, REVISED AND ENLARGED. LONDON: CHARLES H. KELLY, 2, CASTLE ST., CITY RD., E.C.; AND 66, PATERNOSTER ROW, E.O. 1895 CONTENTS. PAGE Preface vii Tables : I. Analytical and chronological summary of the contents of the four Gospels xi II. Table for finding any passage in the Harmony xxiii Introductory Notes : Note A. The " order " of events as narrated by Luke ..... xxix „ B. The temple and the sanctuary ........ xxx „ C. The genealogies of Jesus Christ xxxi „ D. " He shall be called a Nazarene "....... xxxviii „ E. Jewish sects, trades, &c xl Publicans xl Changers of money xli Lawyers xli Scribes xli Pharisees xlii Zealots xlii Sadducees xliii Herodians xliii Samaritans ........... xliii Disciples of John xliv F. The temptation of Jesus xliv G. The ministry of John the Baptist . xlvii H. Duration of our Lord's public ministry 1 I. The time during which Jesus remained in the tomb ... li J. Divisions of time .......... lii K. The miraculous draught of fishes ....... lii L. The call and mission of the apostles liv M. The Sermon on the mount lvi N. Jewish tribunals (the judgment and the council) .... lxviii CONTENTS. Introductory Notes (continued): Note 0. The Lord's prayer P. The foundation of the Church . Q. Coins, weights and measures . E. The transfiguration S. The healing of the two demoniacs . T. A Jewish banquet U. The healing of Bartimaeus and his companion V. The anointing with spikenard . . . . W. The passover X. Peter's denials Y. Events following the resurrection . The Harmony: Prefaces. Sections 1—4 Part I. Sections 5—19. The birth, childhood, and youth, of John the Baptist (the forerunner), and of Jesus Christ Part II. Sections 20 — 23. The ministry of the forerunner Part III. Sections 24 — 196. The public ministry of our Lord Part IV. Sections 197 — 232. Our Lord's agony, crucifixion, death and burial Part V. Sectioiis 233 — 255. Our Lord's resurrection and ascension; and the preaching of the gospel " unto the end " of the world " Tabular view of the manifestations of the risen Lord Appendix. Note on other modern Harmonies PAGE lxix lxx lxxiv lxxvii lxxviii lxxviii lxxx lxxxi lxxxii lxxxv lxxxix 2 11 17 194 227 241 243 PREFACE. A " Harmony op the Gospels " is chiefly valuable in two ways : — (1) Its most important use is to bring into juxtaposition the accounts given by the different Evangelists of the incidents in the life of Jesus Christ, so as to facilitate comparison, and to collect into one connected narrative the details which are scattered through all four Gospels. Those only who are accustomed to this process have any idea of the light and beauty which it sheds upon the Word of God.* But the task is not always free from difficulty. Difference of position in the Gospel history, or variety of sur- rounding circumstances, sometimes renders it doubtful whether two narratives, taken from different Gospels, and bearing a strong resemblance to each other, refer to the same incident, described with varied detail ; or to two events, similar in character, but totally different in time and place. For instance, there is considerable difference of opinion with respect to the Sermon on the mount : — whether Matthew in chapters v., vi., and vii. refers to the same event as that recorded in Luke vi. 20 — 49 or Luke xii. 22 — 34. Or whether, on the other hand, Luke describes a different occasion when our Lord gave similar teaching but at a different time and place. Happily these instances are few, and do not affect the practical value of the "Word. (2) The second use of a Harmony is to obtain, by a chronological and geographical arrangement, such illustration as a consideration of time and place will afford. But this attempt is beset by more serious obstacles; so serious indeed, that any man who has devoted much earnest thought to the subject will agree with the late Archbishop of York (Thomson), that "the sacred writers have not "so treated their subject that the construction of a complete Harmony is "possible for ust." The uncertainties which confront us do not assail the * I cannot do better than adopt Dr "a threefold purpote, viz. to make the Eobinson's words in his Introduction to " evangelists their own best interpreters ; his Notes. " It is the aim of the present " to shew how wonderfully they are supple- "work, not so much to ascertain and fix "mental to each other in minute as well as "the true and precise chronological order, "important particulars; and in this way to "(although this object is not neglected,) as "bring out fully and clearly the funda- " to place side by side the different narra- " mental characteristic of their testimony, " tives of the same events, in an order which " Unity in Diversity." "may be regarded as at least a probable t Speaker's Commentary — New Test. Vol. i. " one ; and by so doing to exhibit the legiti- page lxix. " mate uses of a Harmony, and accomplish viii PREFACE. fundamental truths of Christianity, or shake the substantial accuracy of its history. They merely affect the fringe, — the details of time and place; and the gospels corroborate each other in all vital matters, in whatever order we arrange the incidents they narrate. The apparent discrepancies are due mainly to the carelessness or rashness of early transcribers, and have long been the delight of critics hostile to the belief in the inspiration of the Bible. Even if all the objections were well founded, they would not be of vital im- portance; but in fact most of them are susceptible of very simple explanation. At the same time, they have caused so much difference of opinion amongst Harmonists that from the earliest* to the latest (numbering not less than 200) it would be difficult to find two who would entirely agree. It will, probably, now be found impossible, after the lapse of nineteen centuries, to settle these questions conclusively. For my own part, I certainly do not suggest that / have solved the problems which have tasked the ability of wise and good men through so many ages. I do not pretend to the requi- site learning. The book is not written for accomplished scholars. My less ambitious aim is simply this; — I have, for many years, derived such help from the existing Harmonies, that I wish to give this benefit to the ordinary layman, with the immense additional advantage arising from the use of the Revised Version ; and to present the work in such a form, that it may be conveniently used by the preacher in the pulpit, or the teacher in his class. The text is divided into sections ; including, generally, one subject (or incident) only in each section, and I have given references to time and place, where they could be assigned usefully, and with reasonable probability, but not otherwise. In a few cases a passage has been repeated in order to preserve continuity, but the repetition is indicated by brackets [ ] to avoid confusion. So far as the Harmony itself is concerned, I have added but little to the text and marginal notes as issued by the Revisers. These notes are placed at the end of each section, and are indicated by numbers ( x , 2 , 3 , etc.). I have, however, made one important addition to them by incorporating most of the suggestions of the American committee of Revisers. These were placed by the English Revisers at the end of the Revised Version. I have in every case distinguished them by the addition of the word "(Amer.)," and they will be found of very great value. The notes for which I am responsible are of two classes. The shorter ones Avill be found at the bottom of the pages (distinct from those which have the * The Diatessaron of Tatian, about a.d. the Gospels. The Diatessaron is the con- 150. The date and genuineness of this tiuuous history resulting from the union of work are open to doubt. Strictly speaking the four (rb did recradpwv), but they are often a "Harmony" differs from a "Diatessaron." used as synonymous expressions. The Harmony presents the whole of each of PREFACE. ix higher authority of the Revisers), and indicated by asterisks etc (*, t, J, etc.). Most of them consist of the cross-references to the Old and New Testaments. The remainder are critical or historical. I have prefixed a few introductory notes of greater length, which relate mainly to those apparent discrepancies brought into fuller light by the use of the Harmony. For both classes of notes I am under great and constant obligations to the Speaker's Commen- tary, Alford's Greek Testament, Robinson's Harmony (the admirable edition published by the Tract Society), M c Clellan's New Testament, Vol. I., and Dr Smith's Dictionary of the Bible. I have, I believe, acknowledged all quotations from these and many other writers, but if I have omitted to do so in any case, I hope they will accept my expression of regret. Throughout the book I have tried to avoid all matter in controversy between believers in the Divinity of our Saviour, to whatever denomination they may belong ; my chief desire being to give the advantage of my work (if any) to the whole Church of Christ. If it should be thought that I have ever wandered beyond the province of a harmonist, I believe it will be found that I have been led to do so by the special difficulty or importance of the subject. Note M (on the Sermon on the mount) is an example of this. In that case (and possibly in some others) I have, I fear, not confined myself strictly to the work of "harmonizing," but have strayed into "ex- " position." My reason is that, though every thoughtful Christian holds each separate lesson in the Sermon on the mount to be infinitely beautiful and blessed, its perfection as a whole — as a systematic, comprehensive, and exact exhibition of doctrine — is not always grasped. I believe that even reverent and patient students of " the Word " often miss the train of thought that governs the whole sermon, and makes it the most logical and powerful discourse ever spoken. Moreover, that sermon made and marked a distinct epoch in our Lord's ministry ; and I doubt whether its relative place and influence in the history of the gospel are always recognised. Both of these subjects, — its doctrinal structure and its historic function, — I have tried to set forth. Table I, the analytical and chronological summary (page xi), refers specifically to almost every incident in the life of our Lord. It is thus, in fact, a continuous but condensed memoir ; and, as such, is full of interest and instruction. In order to make it more perfect in this respect, the headings of the sections have been prepared with great care. They are copied in Table I, and will be found to answer by anticipation some of the most important questions raised by objectors. This is specially illustrated by the record of Peter's denials, — the incidents of the last supper, and those which followed the resurrection. Table II explains itself. The maps have been specially prepared. They indicate nearly every place x PREFACE. mentioned in the Gospels and notes, and they contain practically nothing more. The multiplication of names, and especially of modern names, only tends to confuse. The critical reader will detect one orthographical variation. It occurs in the spelling of the word "judgement." All the early translations, — Tyndale in 1534, — Cranmer in 1539, — the Authorized Version in 1611, &c, give the word as above : but the later editions of the Authorized Version, — general custom, — and the principal modern lexicographers, — have adopted the form "judgment," omitting the first "e." I have followed these authorities. The Revised Version, however, has reverted to the ancient form ; and I have not felt justified in altering this form in the text and marginal notes, which are strictly copied from the Revised Version. I regret that this conflict has led to apparent inconsistency. Amidst the great number of cross-references, &c. contained in the notes I can hardly hope to have escaped all errors. If they exist, I shall be very grateful to any reader who will kindly point them out to me. The comparative freedom from such blemishes which, I hope, will be found to characterize the book, is mainly due to the intelligence and care of the staff of the University Press and especially of the "reader" of the proofs. The peculiar irregularity of the letter press has caused much typographical difficulty and labour ; and I cannot be too grateful for the patience and skill which have helped me so cheerfully and so well. I record my sincere gratitude to the Delegates and Syndics of the Univer- sity Presses for the permission to use the Revised Version. Without it my main object would have been frustrated. By granting it, they have, as I venture to hope, enhanced to some extent the value of their former noble service to the Church of Christ. To the members of that Church I now commend this book, with an earnest entreaty for their kind and generous consideration. I have constantly laboured under a weighty conviction of the solemn nature of the duty I have undertaken. No man can know, as thoroughly as I do, how sadly inadequate is my work. But, in spite of the many blemishes which disfigure it, and of which I am painfully con- scious, I pray that the result of this publication may be to help believers in the Divinity and Humanity of our Blessed Lord, to "know the certainty "concerning the things wherein we have been instructed." S. D. W. Temple, May, 1895. GauLonit is 33 « TETRARCHY PtolemaJso Oharauno .*«<**»"?«< f.fulwsj . / /X Ji a c h on 1 1 1 s /L, , Bethsafcia. ' J * GAL I L.^<^ Ulo S-^,S.; t -r^ a .Ca^auia K%V ■ ^ «^ta^\/^« o 'J o. F PHILIP it k* Naiareth Nam .£ Caesareap Scylliopons i >_ "i* I s\a m ' Samaria ^ ^ •KaJxm & r n K [ A «T*% "Antipatris JoppaA ^_C« 7- ^phrn.m M'-j'JamptiUon ' .' - ~. . ^^3^ — -h Bcthabaga. Haniah JeT»?Lo^ - Philadelphia PALESTINE (NEW TESTAMENT Scale of Statute Jfiles J- _Jj-.-J.. .-<- Cambridge Vhiyersit) Iress fanA ■■{■■■ Bag! *'•""/■' TABLE I. ANALYTICAL AND CHRONOLOGICAL SUMMARY OF THE CONTENTS OF THE FOUR GOSPELS. Page Sec, 10 11 12 13 W. PKEFACES TO THE GOSPELS. Preface to the gospel of Matthew; which is the his- tory of Jesus Christ, as the Messiah of the Jews, — the son of Abraham and David Preface to the gospel of Mark ; which is the history of Jesus Christ, as the Divine Lord of the world, the Son of God Preface to the gospel of Luke ; which is the history of Jesus Christ, as the Saviour of the world Preface to the gospel of John ; which is the history of Jesus Christ, as the Divine-Human Word PART I. The birth, childhood, andyouth, of John the Baptist (the fore- runner), and of Jesus Christ. The angel Gabriel announces the conception of Jesus Christ's forerunner The angel Gabriel announces the conception of Jesus Christ Mary's visit to Elisabeth Birth and early history of the forerunner Angelic testimony to the im- maculate conception. Mar- riage of Joseph and Mary The genealogy of Jesus Christ The birth of Jesus Angels announce the birth of " Christ the Lord " The circumcision and naming of Jesus i. 1 18—2.') 2—17 i. 25 i. 1 i. 5—25. i. 25—38 i. 39—56 i. 57— £ hi. 23—38 ii. 1—7 ii. 8—20 ii. 21 John i. 1—18 ANALYTICAL AND CHRONOLOGICAL SUMMARY OF age Sec. 7 14 8 15 9 16 it 17 9 18 10 19 11 20 11 21 15 22 16 23 17 24 18 25 19 26 19 27 •20 28 '21 29 21 30 22 31 23 32 24 33 25 34 Jesus is brought to the temple and presented to the Lord. The testimony of Simeon and Anna Worship of the wise men Flight into Egypt Massacre of the innocents Return to Nazareth Childhood and youth of Jesus PAET n. The ministry of the forerunner. The call and ministry of John the Baptist, and his first tes- timony to Jesus Christ Baptism of Jesus The fasting and temptation of Jesus The Baptist's renewed testi- mony to the Messiah part ni. The public ministry of our Lord. The admission of the first dis- ciples, Andrew and another (John), Peter, Philip, Natha- nael Christ's first miracle. He turns water into wine The first passover during Christ's public niinistry. His first purging of the temple Private discourse with Nico- demus John the Baptist's last testi- mony to Jesus as the Christ The forerunner's testimony closed by his imprisonment Jesus departs from Judaea to Galilee On his way to Galilee Jesus passes through Sychar, and teaches a woman of Samaria Jesus having returned to Ga- lilee heals a nobleman's son Jesus teaches at Nazareth and is rejected there Jesus fixes his abode at Caper- naum and preaches the gos- pel of God The miraculous draught of fishes Jesus calls Peter and Andrew ; and afterwards James and John to the ministry The first healing of a demoniac by Jesus Jesus healsPeter's wife's mother and others Jesus makes his first circuit of Galilee The first cleansing of a leper by Jesus Jesus heals a man sick of the palsy ii. 1—12 ii. 13, 14 ii. 16—18 ii. 15, 19—23 iii. 1—12 iii. 13—17 iv. 1—11 3—5 iv. 12 iv. in— 17 iv. 18 iv. 19—22 viii. 14—17 iv. 23—25 viii. 2 — 4 ix. 1—8 i. 2— 8 i. 9—11 i. 12, 13 vi. 17—20 i. 14 i. 14, 15 i. 16 i. 17—20 i. 21—28 i. 29—34 i. 35—39 i. 40—45 ii. 1—12 ii. 22—38 ii. 39 ii. 39 ii. 40—52 iii. 1—18 iii. 21, 22 iv. 1—13 iii. 23 iii. 19, 20 iv. 14, 15 iv. 16—30 iv. 31 v. 1—10 v. 10, 11 iv. 31—37 iv. 38—41 iv. 42—44 v. 12—16 v. 17—26 i. 19—39 40- -51 ii. 1- 12 ii. 13- -25 iii . 1- -21 iii .22 —36 iv. 1—3 iv. 4—42 iv. 43—54 THE CONTENTS OF THE FOUR GOSPELS. Sec. 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 The call of Matthew The feast at Matthew's house [Probably the second year of our Lord's ministry com- menced about this time.] Jesus heals a sick man at the pool of Bethesda. The Jews seek to kill him Jesus vindicates his own con- duct and reproves the perse- cuting Jews Jesus teaches the lawfulness of works of necessity on the sabbath Jesus teaches the lawfulness of works of mercy on the sabbath Jesus withdraws to the seaside to avoid the conspiracies a- gainst his life; is followed by great multitudes ; and works many miracles The calling and appointment of the twelve apostles The Sermon on the mount Jesus heals the servant of a centurion Jesus raises from the dead the son of a widow at Nain John (in prison) sends messen- gers to Jesus. Jesus dis- courses to the multitudes concerning John A woman anoints the feet of Jesus in the house of a Pha- risee Jesus, with the twelve, makes a second circuit in Galilee Jesus heals a demoniac, and his enemies blaspheme The scribes and Pharisees seek after a sign. Jesus gives the "sign of Jonah," and re- proves their unbelief Jesus teaches the awful fate of backsliders, consequent on the non-improvement of re- ligious privileges and gifts Jesus discourses on the true and perfect light Jesus declares the source of true blessedness Jesus declares that his faith- ful disciples are his true kindred Jesus distinguishes between formalism and time religion. He denounces the Pharisees Jesus describes true courage in godliness The parable of the self-deluded rich man Matthew ix. 9 ix. 10—17 xii. 1—8 xii. 9—14 xii. 15—21 vn. vii. viii. 1 viii. 5—13 xi. 2—19 xii. 22—37 xii. 38—42 xii. 43—45 xii. 46—50 Mare ii. 13, 14 ii. 15—22 ii. 23—28 iii. 1—6 iii. 7—12 iii. 13—19 iii. 19—30 iii. 31—35 Luke v. 27, 28 v. 29—39 vi. 1— 5 vi. 6—11 vi. 12—19 vi. 20—211 vi. 27—36 xii. 22—34 vi. 37—42 vi. 43^9 vii. 1 vii. 2—10 vii. 11—17 vii. 18—35 vii. 36—50 viii. 1—3 xi. 14—23 xi. 29—32 xi. 24—26 xi. 33—36 xi. 27, 28 viii. 19—21 xi. 37—54 xii. 1—12 xii. 13—21 v. 1—18 (v. 4 placed in niarg.) v. 19—47 62 ANALYTICAL AND CHEONOLOGICAL SUMMARY OF Sec 65 71 78 By the parables of servants waiting for their lord, and of a steward ruling in his lord's absence, Jesus teaches the duty of constant watchfulness and readiness for judgment Jesus foretells domestic perse- cution for his disciples The slaughter of certain Gali- laeans The parable of the barren fig tree The parable of the sower Jesus explains privately to his disciples that his teaching by parables is the result and judicial punishment of the obstinacy and unbelief of the Jews By the parable of a lighted lamp, Jesus teaches his disciples that the mysteries of the gospel will be revealed to true believers Jesus explains to his disciples the parable of the sower The parable of the wheat and the tares Parable of the seed cast upon the earth Parables of the mustard seed ; and of the leaven Jesus explains to his disciples the parable of the wheat and tares Jesus discourses to his disciples on the kingdom of heaven ; — in the parables of the treasure hid in a field, — the pearl of great price, — and the net cast into the sea Jesus teaches that those who follow him must deny them- selves, and abandon all things for him Jesus crosses the sea. He stills the storm Jesus heals two demoniacs Jairus beseeches Jesus to save his dying child Jesus heals a woman having an issue of blood Jesus raises to hie the dead daughter of Jairus Jesus heals two blind men; and a dumb demoniac The men of his own country are jealous of Jesus Jesus makes a third circuit in Galilee, and proclaims the abundance of the harvest and the lack of labourers Jesus charges the twelve apo- stles and sends them forth Jesus preaches in the cities, and the twelve in the villages Herod beheads John the Baptist in prison Matthew xiii. 1—9 xiii. 10, 11 ; 13—17 xiii. 12 xiii. 18—23 xiii. 24—30 xiii. 31—35 xiii. 36—43 xiii. 44—53 viii. 18—22 viii. 23—27 viii. 28—34 ix. 18, 19 ix. 20—22 ix. 23—26 ix. 27—34 xiii. 54—58 ix. 35—38 x. 1—42 xi. 1 iv. 1—9 iv. 10—12 iv. 21—25 iv. 13—20 iv. 26—29 iv. 30—31 iv. 35 iv. 36^1 v. 1—21 v. 22 24 v. 24—34 v. 35—43 vi. 1—6 vi. 6 vi. 7—11 vi. 12, 13 xiv. 6—12 | vi. 21—29 xii. 35—48 xii. 49— oil xiii. 1 — 5 xiii. 6 — 9 viii. 4 — 8 viii. 9, 10 viii. 16—18 viii. 11—15 xiii. 18—21 viii. 22—25 viii. 26—40 viii. 41, 42 viii. 42 — 48 viii. 49—56 ix. 1—5 ix. 6 THE CONTENTS OF THE FOUR GOSPELS. Sea 90 Herod is perplexed at the grow- ing fame of Jesus. The twelve return from their circuit and report to their Master 91 The multitudes follow Jesus. He feeds 5000 by a miracle 92 Jesus walks upon the sea 93 Jesus having returned to Caper- naum, the multitudes follow him, and he discourses to them hi the synagogue {Probably the third year of our Lord's ministry commenced about this time.} 94 Jesus teaches the real cause of defilement ; and discourses on Pharisaic traditions 95 Jesus heals the daughter of a Syrophoenician woman 96 Jesus heals a deaf man who had an impediment in his speech, and works other miracles 97 Jesus feeds 4000 by a miracle 98 The Pharisees ask " a sign from heaven," which Jesus refuses 99 Jesus warns his disciples a- gainst " the leaven of the "Pharisees and Sadducees, "and the leaven of Herod " 100 Jesus heals a blind man near Bethsaida 101 Jesus questions his disciples. They declare then- faith in him 102 Jesus begins to foretell his atonement and exaltation 103 The transfiguration 104 Jesus casts a dumb and deaf spirit out of a child 105 Jesus a second time predicts his death and resurrection 106 Jesus pays the tribute money 107 Jesus teaches humility 108 Jesus warns his disciples a- gainst spiritual exclusiveness 109 Jesus warns his disciples a- gainst stumbling, or causing others to do so 110 Jesus, in the parable of a king and his servants, teaches the disciples to forgive injuries 111 Jesus, being urged by his bre- thren to go to Judsea, attends the feast privately 112 In the midst of the feast Jesus teaches publicly in the tem- ple. The officers sent to take him are restrained from do- ing so 113 The adulteress brought to Jesus 1 Jesus in his public teaching claims to be the Son of God ; reproves the unbelieving Jews, and avoids those who would stone him xiv. 1, 2, 13 xiv. 13—21 xiv. 22—36 xv. 1—20 xv. 21—28 xv. 29—31 xv. 32—39 xvi. 1—4 xvi. 5—12 xvi. 13—20 xvi. 21—28 xvii. 1—13 xvii. 14—20 (v. 21 placed in marg.) xvii. 22, 23 xvii. 24—27 xviii. 1 — 5 xviii. 6—20 xviii. 21—3." vi. 14—16 ; 30—32 vi. 33—44 vi. 45 — 56 vii. 1—23 vii. 24—30 vii. 31—37 viii. 1—10 viii. 11—13 viii. 14—21 viii. 22—26 viii. 27— HO viii. 31—38; ix. 1 ix. 2—13 ix. 14—29 ix. 30—32 ix. 33 ix. 33—37 ix. 38—41 ix. 42—50 John ix. 7—10 ix. 11—17 vi. 1 vi. 2—14 vi. 15—21 vi. 22—71 ; vii. 1 ix. 18—21 ix. 22—27 ix. 28—36 ix. 37—43 ix. 43 — 45 ix. 46—48 ix. 49, 50 vii. 2—13 vii. 14—53 : viii. 1 viii. 2—11 viii. 12—59 ANALYTICAL AND CHRONOLOGICAL SUMMARY OF Page 120 Sec. 115 121 122 116 117 123 118 123 119 124 120 124 121 125 122 125 123 126 126 124 126 125 127 126 128 127 128 128 129 129 130 130 131 131 131 132 132 133 132 134 134 135 134 136 135 137 135 138 136 139 136 136 140 141 137 142 137 143 Jesus gives sight to a man bom blind Jesus, the good shepherd The parable of the good Samaritan The Jews ask Jesus to tell them whether he is the Christ. He answers, "I and the Father " are one." They seek again to take him On his way to Bethabara, Jesus visits Martha and Mary ; and declares what is the one thing needful Jesus continues his journey from Bethany to Bethabara Jesus teaches perseverance in prayer Jesus hears that Lazarus is sick, and announces to the disciples that he is dead Jesus teaches perseverance in religion The parable of the lost sheep The parable of the lost piece of silver The parable of the prodigal son The parable of the unjust stew- ard The parable of the rich man and the beggar Jesus raises Lazarus from the dead Conspiracy of the chief priests and Pharisees to inurder Jesus Jesus is rejected by the Sa- maritans; and rebukes the cruel anger of James and John Jesus teaches the necessity of entire sacrifice of the world and consecration to God The seventy charged and sent forth The impenitent cities of Galilee denounced Beturn of the seventy Jesus heals an infirm woman on the sabbath, and reproves the fault-finding ruler of the synagogue Incidents of the journey to Bethany Jesus on the sabbath heals a dropsical man The parable of the great supper Jesus teaches forbearance, faith and humility The cleansing of ten lepers Jesus foretells the suddenness of judgment The parable of the unrighteous judge The parable of the Pharisee and the publican Matthew xix. 1, 2 xi. 20—24 xi. 25—30 x. 1 x. 25—37 x. 38—42 xi. 1—13 xiv. 25—35 xv. 1—7 xv. 8—10 xv. 11— .'52 xvi. 1—18 xvi. 19—31 ix. 51— 56 ix. 57—62 x. 1—12 x. 13—16 x. 17—24 xiii. 10—17 xiii. 22—35 xiv. 1—6 xiv. 7—24 xvii. 1—10 xvii. 11—19 xvii. 20—37 xviii. 1 — 8 xviii. 9—14 ix. 1—41 x. 1—21 x. 22, 23 x. 24—39 x. 40—42 xi. 1—16 xi. 17—46 xi. 47 — 54 THE CONTENTS OF THE FOUR GOSPELS. bee 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 Jesus discourses on marriage and divorce Jesus blesses little children The rich young ruler The parable of the labourers in the vineyard Jesus a third time foretells his death and resurrection The selfish ambition of James and John On his way to Jericho Jesus sees Bartimagus sitting out- side the gate of the city begging Jesus enters Jericho and visits Zacelneus As he leaves Jericho Jesus again sees Bartimteus sitting with a companion by the way side at the gate and heals them both The parable of the ten pounds [The last week of our Lord's mortal history.'] Friday Jesus arrives at Bethany six days before the passover. Saturday The sabbath rest at Bethany. Public excitement with re- gard to Jesus and Lazarus. Conspiracy of the chief priests and Pharisees to kill them both Sunday Jesus makes his triumphal entry into Jerusalem Jesus weeps over Jerusalem The multitudes in the city and the children in the temple praise the Lord Monday The barren fig tree The second purging of the tem- ple Jesus foretells his "lif ting-up" Tuesday The withering of the barren fig tree The chief priests question the authority of Jesus The parable of the two sons The parable of the wicked hus- bandmen and the vineyard The parable of the king's mar- riage feast The spies of the Pharisees try to ensnare Jesus. The tri- bute to Caesar Jesus reveals the state of the saints in heaven Matthew xix. 3—12 xix. 13—15 xix. 16—30 xx. 1—16 xx. 17—19 xx. 20—28 xx. 29—34 xxi. 1—9 xxi. 10, 11, 14—17 xxi. 18, 19 xxi. 12, 13 xxi. 20—22 xxi. 23—27 xxi. 28—32 xxi. 33 — £6 xxii. 1 — 14 xxii. 15—22 xxii. 23—33 Mare x. 2—12 x. 13—16 x. 17—31 x. 32—34 x. 35 — 45 x. 46 x. 46—52 xi. 1—10 xi. 11 xi. 12—14 xi. 15—18 xi. 19—25 v. 26 placed in margin xi. 27—33 xii. 1—12 xii. 13—17 xii. 18—27 xviii. 15 — 17 xviii. 18—30 xviii. 31—34 xviii. 35 xix. 1—10 xviii. 36—43 xix. 11—28 xix. 29—38 xix. 39—44 xix. 45 — 48 xxi. 37, 38 xx. 1—8 xx. 9—19 xx. 20—26 xx. 27—40 xi. 55 — xii. 1 xii. 9—11 xii. 12—19 xii. -20—50 xviii ANALYTICAL AND CHRONOLOGICAL SUMMARY OF 173 Jesus announces " The two great commandments" The Christ is David's son and David's Lord Jesus warns his disciples a- gainst the evil examples of the scribes and Pharisees ; and laments over Jerusalem The widow's mites Jesus foretells the destruction of the temple, and of Jerusa- lem; and the coming of the Son of man By the parable of the fig tree, by the history of Noah, and by the parable of servants waiting for their master, Jesus teaches the necessity for constant watchfulness, and readiness for death The parable of the ten virgins The parable of the five talents Jesus describes the day of judgment Wednesday Jesus foretells his crucifixion in two days The chief priests and elders seek to destroy Jesus privately Mary anoints Jesus "for his burying " The chief priests conspire with Judas Iscariot Thursday The disciples prepare the pass- over Jesus and his disciples begin the last supper Jesus reproves the ambition of the apostles, and foretells Peter's denials (the first time) The last supper. The first cup of wine Jesus washes the feet of the disciples Jesus foretells the treachery of one of his disciples, and iden- tifies the traitor privately. Judas goes out On the departure of Judas, Je- sus foretells his own speedy glorification Jesus foretells Peter's denials (the second time) Institution of the sacrament of bread and wine in the Lord's supper Jesus forewarns the apostles of privation and peril Jesus delivers his last discourse to the apostles; in which he encourages them by the pro- mise of "The Comforter," and the prospect of heaven Matthew xxii. 34—40 xxii. 41 — 46 xxiii. 1—39 xxiv. 1—31 xxiv. 32—51 xxv. 1—13 xxv. 14—30 xxv. 31—46 xxvi. 1, 2 xxvi. 3 — 5 xxvi. 6—13 xxvi. 14—16 xxvi. 17—19 xxvi. 20 xxvi. 21—25 xxvi. 26—29 Mark xii. 28—34 xii. 35—37 xii. 38-^0 xii. 41 — 44 xiii. 1—27 xiii. 28—37 xiv. 1, 2 xiv. 3—9 xiv. 10, 11 xiv. 12—16 xiv. 17 xiv. 18—21 xx. 41 — 44 xx. 45 — 47 xxi. 1 — 4 xxi. 5—28 xxi. 29—36 xiv. 22—25 xxii. 1, 2 xxii. 3—6 xxii. 7 — 13 xxii. 14 xxii. 24—34 xxii. 15—18 xxii. 21—23 xxii. 19, 20 xxii. 35—38 xii. 2—8 xiii. 1 xiii. 2—20 xiii. 21—30 xiii. 31—35 xiii. 36—38 xiv. 1—31 THE CONTENTS OF THE FOUR GOSPELS. Sec. 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 Jesus and his (eleven) apostles quit the supper room Jesus continues his discourse The farewell prayer with the apostles Jesus warns his disciples of the danger of apostasy Jesus (a third time) foretells Peter's denials PART IV. Our Lord's at/ovt/, crucifixion, death and burial. The agony in the garden of Gethsemane Jesushetrayedby Judas Iscariot and arrested. The disciples desert him Jesus is brought before Annas in the house of Caiaphas Peter and another disciple (John?) follow Jesus into the court of the high priest's house Friday Peter's first denial. Before the first cock-crow. To the por- tress as he passed her on his way into the court The preliminary examination by Annas Peter's second denial. Before the first cock-crow. To the officers standing round the fire in the court. He then sits down amongst them to see the end Jesus is arraigned before Caia- phas the high priest and is condemned Jesus is mocked as a prophet Peter's third denial. To one of the maids while he was sitting with the officers at the fire in the court. The first cock-crow Peter's fourth denial. To one of the crowd Peter's fifth denial. To a maidservant and others in the porch Peter's sixth denial. The second cock-crow. His repentance Jesus is formally arraigned be- fore the High Council; and, being condemned, is given up to the civil power of the Roman Governor The remorse and suicide of Judas Iscariot The Jews accuse Jesus of sedi- tion. Pilate examines him privately at the fortress of Antonia, and declares his innocence Pilate transfers Jesus to Herod for trial Matthew xxvi. 30 xxvi. 30—32 xxvi. 33—35 xxvi. 36—46 xxvi. 47 — 56 xxvi. 57 xxvi. 58 xxvi. 58 xxvi. 59 — 66 xxvi. 67, 68 xxvi. 69, 70 xxvi. 71, 72 xxvi. 73—75 xxvii. 1, 2 xxvii. 3—10 xxvii. 11 — 14 Mark xiv. 26 xiv. 26—28 xiv. 29—31 xiv. 32^2 xiv. 43—52 xiv. 53 xiv. 54 xiv. 54 xiv. 55—64 xiv. 65 xiv. 66—68 xiv. 69, 70 xiv. 70—72 xv. 1 xv. 2—5 Luke xxii. 39 xxii. 39 xxii. 40—46 xxii. 47—53 xxii. 54 xxii. 54 xxii. 63—65 xxii. 55 — 57 xxii. 58 xxii. 59—62 fxxii. 66—71 txxiii. 1 r xv. 1—27 Lxvi. 1—33 xvii. 1—26 xviii. 1 xviii. 1 xviii. 2—12 xviii. 13, 14 xviii. 15, 16 xviii. 17, 18 xviii. 19—24 xviii. 25 xviii. 26, 27 xviii. 28 xxiii. 2—7 xviii. 28—33 xxiii. 8—12 ANALYTICAL AND CHRONOLOGICAL SUMMARY OF Sec. 214 215 216 213 217 218 219 220 221 222 223 224 226 228 229 230 231 232 The Jews publicly reject Jesus, and prefer the robber and murderer Barabbas The Jews clamour for the crucifixion. Pilate begins to yield Pilate washes his hands publicly, as a sign of protest against the injustice of the Jews. But,nevertheless,he scourges Jesus and delivers him to the insults and cruelty of the soldiery The soldiers torture Jesus and mock him as a king Pilate makes one more attempt to rescue Jesus; but finally authorizes his crucifixion Jesus is led forth to crucifixion ; and brought to Calvary The crucifixion The superscription on the cross Jesus commends his mother to the beloved disciple Jesus is mocked by the passers-by, by the chief priests, scribes and elders, and by the two robbers who were crucified with him The dying robber repents and receives the promise of Paradise The sacrifice is finished. Jesus dies The portents which accom- panied the death of Jesus The side of Jesus is pierced with a spear Joseph of Arimathoea begs the body of Jesus, and lays it in a new rock-hewn tomb in a garden in Calvary The two Marys, (then dwelling at Bethany,) watch the se- pulchre. The other women from Galilee, (and then dwell- ing in Jerusalem,) also watch it. These latter, the Jeru- salem party, then return to prepare spices, &c. for em- balming Saturday The sabbath rest of the women. The jealous vigilance of the chief priests. They seal the stone The eve of the Eesurrection. The two Marys visit the tomb After the two Marys have re- turned from the tomb, they and Salome, (the Jewish sab- bath being now ended,) buy additional spices for the em- balming Matthew xxvii. 15—21 xxvii. 22, 23 xxvii. 24—26 xxvii. 27—30 xxvii. 31—31 xxvii. 35, 36 ; 38 xxvii. 37 xxvii. 39—44 xxvii. 45 — 50 xxvii. 51 — 56 xxvii. 57 — 60 xxvii. 61 xxvii. 62—66 xxviii. 1 Mark xv. 6—11 xv. 12—14 xv. 15 xv. 16—19 xv. 20—23 xv. 24, 25; 27 v. 28 placed in margin xv. 26 xv. 29—32 xv. 33—37 xv. 38—41 xv. 42 — 46 xv. 47 Lukb xxiii. 13—19 xxiii. 20—23 xxiii. 24, 25 xxiii. 26—33 xxiii. 33—35 xxiii. 38 xxiii. 35 — 37 xxiii. 39—43 xxiii. 44 — 46 xxiii. 45; 47 —49 xxiii. 50—54 John xviii. 39, 40 xix. 1 xix. 2, 3 xix. 4—16 xix. 16, 17 xix. 18; 23, 24 xix. 19—22 xix. 25—27 xxiii. 55, 56 xxiii. 56 xvi. 1 xix. 28—30 xix. 31—37 xix. 38—42 THE CONTENTS OF THE FOUR GOSPELS. Page Sec. 227 227 228 233 234 235 228 236 228 229 229 230 230 231 237 23S 239 240 241 242 PART V. Our Lord's resurrection and ascension; and the preaching of the Gospel "unto the end of the ivorld." The grave opened by angels Mary Magdalene, and the other women from Bethany, set out to visit the tomb, intending to anoint the body of Jesus The sun rises while the Bethany party are still on the way to Calvary. Before their arrival, and very soon after sunrise, the party of women lodging at Jerusalem arrive at the tomb. Finding it open and empty, and abandoned by the guard who had gone into the city, the Jerusalem party a- wait in perplexity the arrival of the Bethany party; pro- bably dispersing in the mean- time to search amongst the tombs for some clue to the mystery The party of women from Bethany arrive after sunrise, and meet the party from Je- rusalem. Finding the tomb empty, Mary Magdalene goes to inform Peter, while the others continue their search for the body of Jesus While the party of women from Jerusalem are searching a- mongst the tombs, two angels appear and announce the resurrection of the Lord Mary Magdalene having re- turned from her visit to Peter and John, the Bethany party enter the tomb. They see an angel, who announces the resurrection The Bethany party run to tell their news to the disciples. They are joined by the other women. Both parties narrate what they have seen, but the disciples disbelieve Peter and John, though not roused to action by Mary's first report of the empty tomb, are led by the intelligence of angelic messages to revisit Calvary. They enter the tomb The general statement of the appearances of our Lord after his resurrection Mary Magdalene returns to Calvary, and remains there after the other disciples have gone back to Jerusalem. As she stands weeping she again sees the angels, and then Jesus himself appears to her. She comes to the disciples, xxviii. 2 — 4 xvi. 2 xxviii. 5 — 7 xxviii. 8 [Actsi.l— 3] xvi. 2 — 4 xvi. 5 — 7 xvi. 8 XX. 1 xxiv. 1—3 xx. 1, 2 xxiv. 4 — 7 xxiv. 8—11 xxiv. 12 xx. 3—10 xxii SUMMARY OF THE CONTENTS OF THE FOUE GOSPELS. Sec. 243 244 245 246 247 248 249 250 251 252 253 254 255 and tells them, but they dis- believe (The fzrst appearance) Mary Magdalene is joined by the other Mary. Ou their way home Jesus appears to them [The second appearance) The chief priests bribe the guard to give a false account of the disappearance of the body of Jesus Jesus appears to Cleopas and another disciple on the way to Emmaus (The third appearance) Jesus appears to the apostle Peter (The fourth appearance) Cleopas and his companion re- hearse their tidings to the disciples gathered at Jerusa- lem. The disciples are still unbelieving While Cleopas and his com- panion are still vainly ad- dressing the unbelieving dis- ciples, Jesus suddenly ap- pears in their midst. Thomas only is absent (The fifth appearance) Jesus appears to the disciples when Thomas is present (The sixth appearance) Jesus appears to the disciples at the sea of Galilee (The seventh appearance) Jesus appears to the disciples in the presence of five hundred (The eighth appearance) Jesus appears to James, his brother (The ninth appearance) Jesus appears to the apostles at Jerusalem and accompanies them to Mount Olivet (The tenth appearance) Jesus ascends to the right hand of God The apostles preach everywhere that Jesus is the Christ, the Son of God xxviii. 9, 10 xxviii. 11 — 15 [1 Cor. xv. 4,5] [1 Cor. xv. 5] Matt, xxviii. 16 Matt, xxviii. 16—20 [Acts i. 6—8] [Acts i. 9— 14] Mark xvi. 9—11 xvi. 12, 13 xvi. 13 xvi. 14 xvi. 15—18 xvi. 19 xvi. 20 >:xiv. 13—33 xxiv. 33, 34 xxiv. 35 xxiv. 36— 49 xxiv. 50 xxiv. 50 — 53 xx. 11—13 xx. 19—23 [Acts i. 4, 5] John xx. 24—29 xxi. 1—24 [1 Cor. xv. 6] [1 Cor. xv. 7] [1 Cor. xv. 7] John xx. 30, 31 xxi. 25 TABLE II. TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. MATTHEW. Chapter Verses Section Page Chapter Verses Section Page i. 1 1 1 xi. 25—30 134 133 2—17 10 5, 6 xii. 1—8 46 38—40 18—25 9 5 9—14 47 40 25 13 7 15—21 48 41 ii. 1—12 15 8, 9 22—37 56 56—58 13, 14 16 9 38—42 57 58, 59 15 18 9, 10 43—45 58 59 16—18 17 9 46—50 61 60 19—23 18 10 xiii. 1—9 69 64, 65 iii. 1—12 20 11—14 10, 11 70 66 13—17 21 14 12 71 67 iv. 1—11 22 15, 16 13—17 70 66 12 30 21, 22 18—23 72 67, 68 13—17 34 25 24—30 73 69 18 35 26 31—35 75 69, 70 19—22 36 26, 27 36—43 76 70 23—25 39 30 44—53 77 71 v. 1—48 50 43—46 54—58 85 80, 81 vi. 1—34 50 46—48 xiv. 1, 2 90 86 vii. 1—29 50 48—50 3—5 29 21 viii. 1 50 50 6—12 89 85, 86 2—4 40 30, 31 13 90 87 5—13 51 51, 52 13—21 91 88—91 14—17 38 28, 29 22—36 92 91—94 18—22 78 71 XV. 1—20 94 96—98 23—27 79 71, 72 21—28 95 98, 99 28—34 80 73—75 29—31 96 99, 100 ix. 1—8 41 32—34 32—39 97 100, 101 9 42 34 xvi. 1—4 98 101, 102 10—17 43 34—36 5—12 99 102, 103 18, 19 81 76 13—20 101 103, 104 20—22 82 77, 78 21—28 102 104—106 23—26 83 78—80 xvii. 1—13 103 106—109 27—34 84 80 14—20 104 109—111 X. 35—38 1—42 86 87 81, 82 82—84 21 \ 104 \ { margin ) 112 xi. 1 88 85 22, 23 105 112 2—19 53 53, 54 24—27 106 112, 113 20—24 133 132 xviii. 1—5 107 113, 114 xxiv TABLE FOR FINDING ANY PASSAGE IN THE HARMONY. MATTHEW (continued). Chapter Verses Section Page Chapter Verses Section Page xviii. 6—20 109 114—116 xxvi. 21—25 186 185—187 11 1 109 I ( margin \ 116 26—29 30 189 192 188 190 21—35 110 116 30—32 195 193 xix. 1, 2 130 130, 131 33—35 196 194 3—12 144 138 36—46 197 194—197 13-15 145 139 47—56 198 197—200 16—30 146 139—142 57 199 200 XX. 1—16 147 142, 143 58 200 200, 201 17—19 148 143, 144 58 203 202 20—28 149 144, 145 59—66 204 202, 203 29—34 152 146, 147 67, 68 205 203 xxi. 1—9 155 149—152 69, 70 206 203, 204 10, 11 157 152, 153 71, 72 208 204 12, 13 159 154 73—75 209 204, 205 14—17 157 153 xxvii. 1, 2 210 205, 206 18, 19 158 153, 154 3—10 211 207 19—22 161 156 11—14 212 208, 209 23—27 162 157, 158 15—21 214 210—212 28—32 163 158 22, 23 215 212 33—46 164 158—160 24—26 216 213 xxii. 1—14 165 161 27—30 217 213, 214 15—22 166 161, 162 31—34 219 216, 217 23—33 167 162—164 35, 36 220 218 34—40 168 164, 165 37 221 218, 219 41—46 169 165, 166 38 220 217 xxiii. 1—39 170 166—168 39—44 223 219, 220 14 j 170 I 168 45—50 225 220—222 ( margin \ 51—56 226 222, 223 xxiv. 1—31 172 169—175 57—60 228 224, 225 32—51 173 175—177 61 229 226 XXV. 1—13 174 177 62—66 230 226 14—30 175 177, 178 xxviii. 1 231 227 31—46 176 178 2—4 233 227 xxvi. 1, 2 177 179 5—7 238 229 3—5 178 179 8 239 229, 230 6—13 179 179—181 9, 10 243 231 14—16 180 181, 182 11—15 244 232 17-19 181 182, 183 16 249 235 20 182 184 16—20 251 237, 238 MARK. 1 2 1 2—8 20 11—13 9—11 21 14 12, 13 22 15 14 30 21. 22 14, 15 34 25 16 35 26 17—20 36 26, 27 21—28 37 27, 28 29—34 38 28, 29 35—39 39 29, 30 40—45 40 30, 31 1—12 41 32—34 13, 14 42 34 15—22 43 34—36 23—28 46 38—40 1—6 47 40 7—12 48 41 13—19 49 42 19—30 56 56—58 31—35 61 60 1— '.) 69 64, 65 10—12 70 66 13—20 72 67, 68 21—25 71 67 26—29 74 69 TABLE FOR FINDING ANY PASSAGE IN THE HARMONY, xxv MARK {continued). Chapter Verses Section Page Chapter Verses Section • Page iv. 30—34 75 69, 70 xii. 18—27 167 162—164 35 78 71 28—34 168 164, 165 36—41 79 71, 72 35—37 169 165, 166 v. 1—21 80 73—76 38—40 170 166, 167 22—24 81 76 41—44 171 168, 169 24—34 82 77, 78 xiii. 1—27 172 169—175 35—43 83 78—80 28—37 173 175—177 vi. 1—6 85 80, 81 xiv. 1, 2 178 179 6 86 81 3—9 179 179—181 7—11 87 82, 83 10, 11 180 181, 182 12, 13 88 85 12—16 181 182, 183 14—16 90 86, 87 17 182 184 17—20 29 21 18—21 186 185, 186 21—29 89 85, 86 22—25 189 188 30—32 90 87 26 192 190 33—44 91 88—91 26—28 195 193 45—56 92 91—94 29—31 196 194 vii. 1—23 94 96—98 32—42 197 194—196 16 j 94 > 98 43—52 198 197—200 ( margin \ 53 199 200 24—30 95 98, 99 54 200 200, 201 31—37 96 99, 100 54 203 202 viii. 1—10 97 100, 101 55—64 204 202, 203 11—13 98 101, 102 65 205 203 14—21 99 102, 103 66—68 206 203, 204 22—26 100 103 69, 70 208 204 27—30 101 103, 104 70—72 209 204, 205 31—38 102 104—106 XV. 1 210 205, 206 ix. 1 102 106 2—5 212 208, 209 2—13 103 106—109 6—11 214 210, 211 14—29 104 109—111 12—14 215 212 30—32 105 112 15 216 213 33 106 112 16—19 217 213, 214 33—37 107 113, 114 20—23 219 216, 217 38—41 108 114 24, 25 220 217, 218 42—50 109 114, 115 26 221 218, 219 44, 46 S 10) ; and describes that portion of the temple which consisted of the holy place or sanctuary, where stood the table of shewbread, the golden candle- stick (Ex. xxvi. 35), and the altar of incense. Included in this was the " most holy " place," where, in a special sense, God dwelt in his " house " or " dwelling place " above the mercy-seat. In forty-five passages the word in the Greek is "hieron," and is therefore properly translated by the inclusive term "temple," both in the Authorized and Revised Versions. * New Testament, vol. i., page 310. (okos). These will be found at Matt. xii. 4, t Vol. i., page 440. Mark ii. 26, Luke vi. 4, § 46; also at Luke % In five places the holy place or sanctu- xi. 51, § 62, and at John ii. 16, § 26. ary is figuratively called God's "house" INTRODUCTION.— NOTE C. xxxi The word naos occurs nineteen times *. In two only of these, (Matt, xxiii. 35, § 170, and xxvii. 5, § 211), the Revised Version properly translates it "sanctuary." This should have been done in all the nineteen cases ; but, unfortunately, in the other seventeen instances the word "temple" is retained in the text, and adds the alternative reading " sanctuary " in the margin. In every one of these places the mistranslation is to be regretted, and the substitution of " temple " for " sanc- "tuary" frequently causes the reader to lose the point of the true rendering. Thus in Luke i. 9, 21, 22, § 5, it destroys the distinction between the temple — where "the whole multitude of the people were praying without" (verse 10) and "marvelled while he tarried" — and the sanctuary, within whose solemn silence the "angel of the Lord appeared standing on the right side of the altar of " incense." Again, in Matt, xxvii. 51, Mark xv. 38, and Luke xxiii. 45 (all in § 226), we are in danger of forgetting that the rent veil was that veil of the sanctuary which divided the holy place from the most holy place. This veil was double, consisting of an inner and outer veil, both of immense thickness and weight. Though the holy place was only trodden by the priests, the people in the outer court could see over the partition, the height of which was one cubit, equal to l - 824 feet. The outer veil therefore, and, when that was removed, the inner veil behind it were visible to the people. At the day and hour of our Lord's death it was the duty of a priest to enter the space between the two veils and to roll back the outer veil. The inner veil being thus disclosed the worshipping crowd beheld it miraculously rent from top to bottom. The portent symbolised the destruction of all spiritual distinction between Jew and Gentile, and of every ceremonial and legal obstruction interposed between God and man. The reader will be repaid by a reference to the other passages enumerated at the foot of this page ; and by observing in all of them the special force of the distinction thus drawn. And see also Hebrews x. 19 — 22. NOTE C. THE GENEALOGIES OF JESUS CHRIST. The genealogies given by Matthew and Luke have been vigorously assailed by sceptical writers. We may remark at the outset, that, however serious their historical deficiencies may be, these do not affect the value of the Gospels. Matthew and Luke took the best genealogy they could respectively get from public record or family history. It may well be that after many generations, during which the nation had been enslaved and scattered repeatedly, these records had become faulty. But the Evangelists could not discover or remedy the defect. They would naturally, and very properly, copy closely ; so that any one seeking to verify * Namely, in Matt, xxiii. 16 (twice), 17, § 5; xxiii. 45; John ii. 19, 20, 21, §26. 21, 35, § 170; xxvi. 61, § 201; xxvii. 5, Some of these are parallel passages; they §211; xxvii. 40, § 223; xxvii. 51, § 226; are all included in the sections herein cited. Mark xiv. 58; xv. 29, 38; Luke i. 9, 21, 22, xxxii INTRODUCTION.— NOTE C. the descent of Jesus Christ might find, in their statements, accurate representa- tions of the accepted genealogy. The chief objections to these genealogies are substantially as follows : I. Matthew omits four persons whose histories are recorded in the books of Kings and Chronicles. II. The names recorded by Matthew do not agree with his own summary in chap. i. verse 17. III. Matthew's list differs widely from that found in Luke. I. There is no doubt that Matthew has omitted (from the second series of fourteen) the names of Ahaziah, Joash, Amaziah, and Jehoiakim. The special reasons for the omission of these four will appear more fully when we discuss objection No. II. But it is also obvious that in the third series several names must be wanting. This appears, not only by a comparison with the much longer list given by Luke, but from a consideration of the length of time involved. Between the Captivity and the birth of our Lord 610 years elapsed ; giving, for each of the fourteen in the third series, an average duration of 43 years ; which is far beyond the probable period*. It is clear, therefore, that the Evangelist did not record every step in the pedigree. He desired to exhibit with substantial accuracy the lineage of our Lord. The omission of individual names does not interfere with this purpose so long as the actual and direct descent is preserved and shewn. Such omissions were, in fact, frequent in Jewish genealogies. For instance, in 2 Kings xx. 18, "sons that shall issue from thee" means, in fact, great-great-grandsons. In 2 Chron. xxii. 9 the "son" of Jehoshaphat is really his grandson: and in the two pedigrees of Ezra in 1 Chron. vi. 3 — 15 and Ezra vii. 1 — 5 a similar and very remarkable instance occurs. In the latter record — given by Ezra himself — he omits seven generations of his own ancestors ; and amongst them he actually leaves out the name of his own father, calling himself the son of Seraiah, who was in fact his grandfather. II. The second objection made by Strauss and others is that the names given by Matthew do not tally with his own concluding summary. He mentions 41 persons from Abraham to Jesus (both included). But it is objected that in verse 17 he states that there are three distinct series, each consisting of fourteen generations, and making 42 in all ; and that therefore one at least is somewhere omitted. This supposed lapsus is localised differently by different critics. The first series is thus given, "The generations from Abraham to David are fourteen "generations." Including both Abraham and David in this calculation, which everybody agrees should be done, this reckoning is accurate. But the alleged difficulty arises with the second series, for if it be counted in the same way (including both the first and the last) we have not fourteen degrees but fifteen, including David and Jechoniah. If, on the other hand, David's name be omitted in the second series on the ground that it has already been counted in the first, it would seem that we ought to apply the same principle to the third series and omit Jechoniah, who has been already mentioned in the second series. And, — so * For instance, the actual average from prosperity. During times of disaster, cap- David to Jehoiakim was only 25 years. tivity and revolution, the successions would This was a period of comparative national be far more frequent and rapid. INTRODUCTION.— NOTE C. xxxiii reckoned, — the third series contains only thirteen names and not fourteen, as it ought to do. To explain this apparent discrepancy several suggestions have at various times been made. More than 1500 years ago Jerome supposed that a verse had been dropped by some early transcriber. This alternative has been adopted in our own days by so learned a prelate as Bp. Hervey. In Smith's Dictionary of the Bible, vol. I. p. 667, he says : " The explanation is, that either in the process of transla- tion or otherwise the names of Jehoiakim and Jehoiachin have got confused "and expressed by the one name Jechoniah. For that Jechoniah, in ver. 11, "means Jehoiakim, while in ver. 12 it means Jehoiachin, is quite certain, as "Jerome saw long ago It seems that this identity of name has led to some "corruption in the text of very early date, and that the clause 'And Jechoniah " ' begat Jechoniah ' has fallen out " &c. I confess that I shrink from the expedient of inventing Scripture. It seems to me at once feeble and fatal. There is not, in any of the ancient mss., a particle of support for the interpolation. And the device does not even answer the purpose designed. For when we examine closely we shall find that it really adds a generation to the second series where it is not wanted, instead of to the third series, which is apparently deficient. Wesley (following Bengel and others) says shortly, "In order to complete the three fourteens, David ends the first " fourteen ; and begins the second (which reaches to the Captivity) ; and Jesus "ends the third fourteen." But he gives no reason for omitting Jechoniah from the second fourteen, nor does he suggest why the division is made at all. Alford is almost equally vague. He says that the "first tesseradecade is from Abraham "to David, of course inclusive. The second from David (again inclusive) to the " migration ; which gives no name, as before, to be included in both the second "and third periods, but which is mentioned simultaneously with the begetting "of Jechoniah, leaving him for the third period." All this is very unsatisfactory and confused. And I think that a clear view of Matthew's design as he states it in his own words will clearly shew how he intended to divide his list, and why he did so. The key is given just where it is most likely to be found, namely, in the very first verse, which governs the whole chapter, but the true bearing of which has been constantly overlooked. According to the view hitherto taken by expositors it has been assumed that Matthew's great point is merely that the whole list happens to fall into three fourteens ; and no important principle is generally extracted from the chapter. Surely this would not be a very solemn or dignified exordium to the Gospels. If however we steadily keep in mind the theses stated in the first verse we shall find that the lists are strictly accurate, and that they convey important historical and theological truth. Matthew wrote his Gospel specially for the Jews. Now the two names in Hebrew history which they regarded with the greatest affection and pride were those of Abraham and David. And these had, moreover, a peculiar Messianic significance possessed by none beside them. It was prophesied with respect to Abraham that in his "seed" should "all the nations of the earth be blessed." (Gen. xxii. 18.) It was prophesied with respect to David that this seed of Abraham should reign "upon the throne of David for ever" (Isaiah ix. 6, 7). xxxiv INTRODUCTION.— NOTE C. It was, in the estimation of a Jew, essential to Messiahship that the Messiah must satisfy these conditions. He must be the "seed" of the patriarch, and the descendant of the king*. And therefore Matthew properly starts with this proposition at the very outset, that he was "the son of David, the son of "Abraham." The genealogy is governed by these two dominant thoughts. The first design (chronologically) is to shew that Jesus was the "seed of Abraham." This is (1) stated as a proposition in the first verse, "the son of Abraham." It is (2) traced (in the paragraph consisting of verses 2 to 6) by a record of natural procreations through David and through the patriarchal line to Abraham. It is then (3) emphasized by the summary of this part of the genealogical line, by itself, in the first clause of the 17th verse. And this enumeration of fourteen names is strictly accurate, including both Abraham and David. But the Evangelist also propounds a second thesis ; quite distinct, but of equal historic, prophetic and theological importance, viz. that Jesus was the rightful successor to the throne of David. Special attention is challenged to this new thought by the words "David the king" in verse 6. The proposition is (1) stated in the first verse, "the son of David." It is (2) traced (in the paragraph consisting of verses 6 to 11) by a record of royal ancestors. It is then (3) emphasised by the summary of this part of the line, — by itself, — in the second clause of the 17th verse. And now we reach the reason why Jehoiakim was purposely omitted, and instead of adopting the clumsy and dangerous expedient of inventing a new verse we find that the sacred record is logically accurate as it stands. This part of the line is the royal line. Now whatever disasters had occurred from time to time to the Jewish people, the kings from David to Josiah were free and independent sovereigns. But Josiah was slain by Pharaoh-Nechoh at Megiddo, and was the last free king of Judah. Jehoahaz succeeded him nominally, but was in reality the subject of the Egyptian conqueror. His empty dignity lasted for three months. He obeyed the summons of his master and went to Riblah, and thence into captivity in Egypt, where he died. Pharaoh made his brother Eliakim (Jehoiakim) a vassal-king or satrap in his place. But the unfortunate and helpless monarch was almost immediately subjugated by another tyrant, and in this instance the humiliation and destruction were more complete. The Assyrians invaded Judaea, and not satisfied with ravaging and plundering the country they carried Jehoiakim away captive to Babylon. He had been for a time the puppet of Egypt, but even his nominal sovereignty was now destroyed and the royalty of the line of David was finally extinguished. The summary of this part of the genealogy adopts accordingly a significant change of expression. The former summary was "from Abraham to David" — from one person to another person. But this is from a person to an event. It is not " from David to Jechoniah " but " from David to "the carrying away to Babylon." And the list of names from David to Josiah (from the founder of the royal line to the Captivity which ended his dynasty) is correctly stated as fourteen. We have now only to account for the omission of Ahaziah, Joash and Amaziah. * As to the fulfilment of the first of these As to the second, see Luke i. 32, § 6; Acts requirements in the person of Jesus Christ, ii. 30 &c. see Luke i. 55, 73, §§ 7, 8; Gal. iii. 14, 16. INTRODUCTION.— NOTE C. xxxv This genealogy (as we have previously observed) was a quasi-public record ; and it was influenced by the theocratic traditions of the race. A fundamental principle of the chosen people was found in the Decalogue (Exodus xx. 5) : "I the Lord thy " God am a jealous God, visiting the iniquity of the fathers upon the children, upon " the third and upon the fourth generation of them that hate me." This principle regulated their traditional genealogies. Jehovah had pronounced upon Ahab (1 Kings xxi. 21) the curse : " I will utterly sweep thee away, and will cut off from " Ahab every man child." To this curse reference was frequently made directly and indirectly in subsequent history. And from the recognised genealogies of the kings his descendants "to the third and fourth generation" were solemnly erased. Jehoram is given as the sixth name after David. He married Athaliah the daughter of Ahab. She was Ahab's child of the first generation, Ahaziah of the second, Joash of the third, Amaziah of the fourth. None of these were allowed a place in the Messianic line, which was continued however through Uzziah the son of Amaziah. We have only the third fourteen now left for consideration. Jechoniah (or Jehoiachin) was the son of Josiah, and though rightly excluded from the list of kings, he is included in the family succession, which was legally continued through him. He lived at Babylon for many years after the Captivity (2 Kings xxv. 27) ; — his name takes its proper place after that date for the purpose of tracing the natural and legal descent ; — and it accomplishes the exact number of fourteen in the next paragraph (verses 12 to 16), which sets forth the genealogy "from "the carrying away to Babylon unto the Christ," — from Jechoniah to Jesus. III. The next objection that is made is that Matthew's list differs widely from that found in Luke. It will be convenient at this point to tabulate the two genealogies as given by Matthew and Luke respectively, adding in italics the names that have been omitted. [Matthew adopts the descending order. Luke gives his list in the ascending order. I have reversed Luke's list, so as to enable us to compare it with Matthew's.] Matthew. Luke. Matthew. Adam 1 Abraham Seth 2 Isaac Enos 3 Jacob Cainan 4 Judah Mahalaleel 5 Perez Jared 6 Hezron Enoch 7 Ram Methuselah 8 Amminada Lamech 9 Nahshon Noah 10 Salmon Shem 11 Boaz Arphaxad 12 Obed Cainan 13 Jesse Shelah 14 David Luke. Eber Peleg Reu Serug Nahor Terah Abraham Isaac Jacob Judah Perez Hezron Ami Amminadab Nahshon Salmon Boaz Obed Jesse INTRODUCTION.— NOTE C. Matthew. Luke. Matthew. Luke. 1 David ("the king") David 3 Zerubbabel Zerubbabel 2 Solomon Nathan 4 Abiud Rhesa 3 Rehoboam Mattatha 5 Eliakim Joanan 4 Abijah Menna 6 Azor Joda 5 Asa Melea 7 Sadoc Josech 6 Jehoshaphat Eliakim 8 Achim Semein 7 Joram Jonam 9 Eliud Mattathias Ahaziah Joseph 10 Eleazar Maath Joash Judas 11 Matthan Naggai Amaziah Symeon 12 Jacob Esli 8 Uzziah Levi 13 Joseph Nahum 9 Jotham Matthat 14 Jesus Amos 10 Ahaz Jorim Mattathias 11 Hezekiah Eliezer Joseph 12 Manasseh Jesus Jannai 13 Amon Er Melchi 14 Josiah Elmadam Levi Jehoiakim Cosam Matthat (The Captivity) Addi Heli Melchi Joseph 1 Jechoniah Neri Jesus 2 Shealtiel Shealtiel The first noteworthy difference between these two lists is that they commence at different periods. We have seen that Matthew wrote for the Jews ; and that his special object was to trace our Lord's descent through the great Jewish king to the great Jewish progenitor, — through David to Abraham : and he therefore begins with "the father of the faithful." The earlier names had no genealogical interest or value to the Jews, and would not appear in the family pedigree handed down to Joseph, and kept by him in the reverent looking for the coming of the promised Messiah. Luke was a Gentile*, probably a physician residing in Troas until his conversion under the ministry of Paul. He therefore discards the merely Jewish tradition and limitation of the line. He carries it back beyond the foundation of the Jewish nation, beyond the time which they recognised as the birth of the Jewish race. He goes right through to the common father of both Jews and Gentiles, the first created man, and to God Himself, the Father of all mankind. By this extension of the genealogy Luke supplies the fulfilment of another prophecy. He shews Jesus to be not only the Son of David, and the Son of Abraham, but the " Son " of Man," who also is the Son of God ; and who, in the fulness of time, should bruise the serpent's head. See Gen. iii. 15 and Heb. ii. 14. The second noteworthy point is that although from Abraham to David the lines agree, (the only difference being in the substitution of "Ami" for the Hebrew equivalent "Ram"), yet, after David, they entirely diverge f. Two * Luke is a contracted form of the Roman name Lucanus; or, according to Meyer, of Lucilius, and in either case indicates a Roman origin. No Hebrew name is ever given to him. That he was not born a Jew is also shewn by the fact that St Paul did not reckon him amongst "them of the cir- cumcision"; see Col. iv. 11 and 14. It is significant that he is the only evangelist who records the Roman titles and govern- mental districts. See Luke ii. 1, 2, § 11; and iii. 1, § 20. t They appear to reunite for a time in Zerubbabel and Shealtiel. But I do not believe these names in the two pedigrees refer to the same persons. See Robinson's note on this subject, page 198. INTRODUCTION.— NOTE C. xxxvii theories have been suggested to account for this difference. The one is that Luke's list shews the genealogy of Joseph according to the law of Levirate; and the other is that it is the genealogy not of Joseph, but of Mary. Both hypotheses assume that the genealogy as given by Matthew is based on natural sonship only as distinguished from legal. And it is necessary, as we shall see directly, to make good this contention in the first place. Whatever con- clusion we may adopt as to Luke's list, there can be no doubt as to Matthew's. His phraseology is conclusive. He uses throughout an expression which can only apply to natural procreation. "Abraham begat Isaac" "Jacob begat Joseph "the husband of Mary." But at the last succession this form is changed. It is not said that " Joseph begat Jesus ; " — but, " Joseph, the husband of Mary, of " whom " (that is to say, of Mary) " was born Jesus, who is called Christ." Having thus ascertained that Joseph was the natural son of Jacob, we enquire how he could nominally bear to Heli the relationship of a son. (1) The first theory is that he was the son of Heli by the law of Levirate. This hypothesis has been warmly supported by many high authorities, and the arguments for it may be found at length in M c Clellan, page 420. The language of Luke would undoubtedly bear this explanation, and there are ancient traditions which support it. This law is enacted in Deut. xxv. 5, 6 " If brethren dwell to- " gether, and one of them die, and have no son, the wife of the dead shall not marry "without unto a stranger : her husband's brother shall go in unto her, and take her " to him to wife, and perform the duty of a husband's brother unto her. And it "shall be, that the firstborn which she beareth shall succeed in the name of his "brother which is dead, that his name be not blotted out of Israel." In such a marriage, therefore, the firstborn was the natural son of his natural father, but the legal son of the deceased brother, whose name was thus kept alive in Israel, and whose property devolved upon him. In the case of Joseph it is suggested that he was the natural son of Jacob, but the legal son (by Levirate) of Heli, and that this accounts for the giving of two different genealogies shewing his descent from David by two different lines. Two considerations appear to militate against this interpretation. In the first place, it is very difficult to understand why Luke should have given Joseph's merely legal and inferior genealogy when there was already in existence and recorded by Matthew a perfectly good and natural one. To us, who know that Jesus was in no real sense the offspring of Joseph, it appears unnecessary to give his genealogy at all. And this would also be probably the view taken by Luke, and those for whom he wrote. But the rigid Jews, for whom Matthew wrote, traced their genealogies through males only, and took no account of females. According to their technical view, whatever the miraculous fact might be, Joseph was in law the father of Jesus ; and through him the legal family line must be deduced. It was therefore quite right that Matthew should transcribe the list which was technically accurate and which alone would have any weight of legal authority. But while he did so, he used that striking change of expression (verse 16) which would challenge the reader's attention to the true facts, aud prepare him for the wondrous history which immediately succeeded. In the second place, we have not only to account for the fact that Luke went out of his way to give an inferior pedigree when the superior one was at his xxxviii INTRODUCTION. -NOTE D. command, but also that if Luke's list refers to Joseph, whether by Levirate or otherwise, we have actually no genealogy of Jesus at all. As we have just seen Matthew's pedigree would be perfectly satisfactory to the Jews and therefore fulfilled its purpose. But we know that Jesus was born of a virgin, that his Abrahamic and Davidic descent must in fact both come through Mary ; and that on no other footing can the requirements of prophecy and history be fulfilled. Unless the genealogy given by Luke does, in fact, record the pedigree of Mary, we have no proof whatever that Christ satisfied the predictions that the Messiah should be the seed of Abraham and of David : and the whole argument derived from this class of evidence must rest on a mere fiction of the law ! A large number of learned expositors have therefore maintained that — (2) The genealogy given by Luke is in fact that of the Virgin Mary. Robinson (p. 198) puts this concisely as follows : — " If, as is most probable, this relation " to Heli came by marriage with his daughter, so that Joseph was truly his "son-in-law (compare Ruth i. 8, 11, 12) ; then it follows, that the genealogy in Luke "is in fact that of Mary the mother of Jesus. This being so, we can perceive "a sufficient reason why this genealogy should be thus given, viz. in order to "shew definitely, that Jesus was in the most full and perfect sense a descendant " of David ; not only by law in the royal line of kings through his reputed father, " but also in fact by direct personal descent through his mother." It was natural that Luke, writing not for the Jewish nation but for the whole world, should reject the technical theory of their law — should begin his Gospel with the miraculous conception and birth of the Christ, and then should record that genealogy which alone could be of interest or value to the world at large, and should trace the true earthly descent of the divine-human Word through his virgin mother up to God himself. One other suggestion remains to be noted, though not perhaps as important as the preceding. It is founded on the form of the language employed by Luke. He describes Jesus as " being the son (as was supposed) of Joseph, the son of Heli." These italicised words may be interpreted in two ways'; as referring to Joseph or to Jesus. They may be read, as already observed, as meaning " the son of Joseph, the " son (in law) of Heli." Or the true rendering may be " the son (as was supposed) " of Joseph " but in truth " the (grand)son of Heli." Either of these versions would be admissible in accordance with the Jewish idiom, (especially seeing that the word son is supplied by the translators, and is not found in the original Greek) ; and both lead to the same result. NOTE D. "HE SHALL BE CALLED A NAZARENE." Section 18. Few biblical controversies are more perplexing than that which arises from the fact that this prediction cannot be found in any book of prophecy now extant. Eour solutions of the difficulty have been suggested. They are as follows ; — (1) The first rests upon the proposed substitution of "Nazirite" for " Nazarene." INTRODUCTION.— NOTE D. xxxix The Nazirites were men consecrated to God, pledged to abstain from intoxicants, and having certain other external and formal distinctions. For the law on this subject see Numbers vi. 2 &c, and for illustrations 6f it see Judges xiii. 5 and 1 Samuel ir 11. It has been suggested that to say — " He shall be " called a Nazirite," — was equivalent to saying — " He shall be known as a pure and "self-denying man," — and that the passage, thus understood, is satisfied by the numerous predictions of the spotless and self-sacrificing life of our Lord. There are three answers which conclusively destroy this interpretation. (a) The words Nazarene and Nazirite are radically distinct in their etymo- logy. The two forms used in the New Testament may be found amongst other places at Mark i. 24, § 37 (Nafop^os) and Mark x. 47, § 152 (Na£o>pa7os). Both these forms are used exclusively to signify an inhabitant of Nazareth, and entirely differ from the Greek forms of Nazirite (Na£/p and Nafrpalos), which are found in the Septuagint (Judg. xiii. 5 and Lament, iv. 7). (b) Our Lord never was a Nazirite ; and if this be the true form of the prophecy, he certainly did not fulfil it. On the contrary he pointedly drew attention to the contrast in this respect between himself and the Nazirite, John the Baptist (Matt. xi. 18, 19, § 53). (c) This reading would absolutely stultify the prophecy. The whole point of the verse (Matt. ii. 23, § 18) is that he "dwelt in a city called Nazareth," and that this fact was the fulfilment of a prophecy. The inconsequence of the passage if the idea of the Nazirite is introduced will be seen by substituting the meaning of the word in the place of the word itself. It would then read "He "dwelt in Nazareth and was called a Nazarene that he might fulfil the prophecy "that he should be called a holy man." Or, again, "He was called a Nazarene " that he might fulfil the prophecy that he should be called a Nazirite." It is clear that this is simply absurd. (2) Some commentators think that there is here a reference to Isaiah xi. 1, where the Messiah is called a " branch," which is, in the Hebrew, netser. But this is very forced. "Netser" is not "Nazarene." And if we adopt this rendering, it would logically involve the consequence that our Lord should have been called and known as "Branch," which was not fulfilled in his history. Indeed he actually disowned this title. See John xv. 5, § 193, where it is specifically given to his disciples in contrast to himself. (3) It has been suggested that the Evangelist referred to some prophecy of which we now have no record. He may have derived his knowledge from tradition, or from some manuscript now lost. We have evidence in 2 Timothy iii. 8 and in Jude 9 and 14 that Paul and Jude had access to records or traditions which we do not now possess. The destruction of Jerusalem, — the awful catastrophe in Jewish history of which it was a part, — the calamities and persecutions of the early Christians, — the determined malignity with which heathen nionarchs strove to blot out all traces of Jewish or Christian literature, might well account for such a loss. And recent discoveries of ancient manuscripts may not unreasonably en- courage the hope that possibly we may even yet recover some hitherto unknown treasures, which may throw light on matters at present involved in doubt. This solution of the difficulty commends itself strongly to my own judgment. But the weight of modern authority is on the side of the fourth answer ; viz. — xl INTRODUCTION.— NOTE E. (4) Nazareth is not mentioned in the Old Testament nor in the Talmud. Its early history is unknown. How it became a village or town, or why it should become a synonym for contempt we cannot tell. But such was undoubtedly the case. This fact is the foundation for the more generally accepted explanation of this passage, which is clearly and concisely stated by Watson in his Exposition, page 42. Commenting on Matt. ii. 23, § 18, he says " No such passage occurs in the " Old Testament, nor can St Matthew refer to any particular text, because he does " not refer to any particular prophet ; for his phrase is ' that it may be fulfilled, " ' which was spoken by the prophets] in the plural ; so that something was thus "accomplished in Christ, to which all the prophets gave concurrent testimony. Now "it is plain that they all agree that he should be 'despised' as well as rejected "of men; that he should be an object of contumely and reproach ; and therefore, as " Whitby well remarks, ' the angel sent him to this contemptible place, that he " ' might have a name of infamy put upon him.' He shall be called mean and con- " temptible, as the root of the word signifies, as well as separated. How Nazareth " was esteemed, we learn from the words of the mild Nathanael, ' Can any good " ' thing come out of Nazareth ? ' and the title Nazarene has been by Jews, and other " enemies, always given in contempt to our Saviour and his disciples. All the other " speculations of commentators on this designation appear to be fanciful and "groundless." See M e Clellan, page 626. NOTE E. JEWISH SECTS, TRADES, &c. Some words and names are used in the Gospels with meanings different to those which they bear in modern days ; and others describe occupations, or modes of thought, which have no parallel in our own time. It will be well to collect and explain them. Publicans. Section 20, and elsexvhere. The Publican, with us, is one whose business it is to keep a house of entertain- ment, open to the public for the sale, specially, of intoxicating liquors. There is no connexion whatever between such an occupation and the trade of the "publicans" referred to in Scripture. At the time of our Lord "the publicans " were farmers of the taxes imposed on the Jews by the Roman government. They "were particularly odious to the people, who considered them as no better than "traders in the slavery of their country, and moreover found them often abusing "their office for the purpose of extortion, see Luke xix. 8, § 151." Robinson, jjage 10. These taxes had no connexion with that mentioned below, in the paragraph on "money changers," and which was a purely Jewish impost. INTRODUCTION.— NOTE E. xli Changers of Money. Sections 26 and 159. . The Money-changers were persons who carried on their business at the market which was held in the temple in the outer court or court of the Gentiles. " This market appears to have sprung up since the Captivity, with a view to the "convenience of those Jews who came from a distance; to provide them with " the beasts for offering, and to change their foreign money into the sacred shekel, "(Exod. xxx. 13 — 15), which alone was allowed to be paid in for the temple capi- "tation tax (Matt. xvii. 24 — 27, § 106). This tax was sometimes (as in the case just "cited) paid elsewhere than in Jerusalem ; but generally there and in the temple. " The very fact of the market being held there would produce an unseemly mixture " of sacred and profane transactions, even setting aside the abuses which would be "certain to be mingled with the traffic. It is to the former of these evils that " our Lord makes reference in the first cleansing ; in the second, to the latter." Alford's note on John ii. 14, § 26. See Smith's Diet, of the Bible ; title — " Money " changers." This necessity for the exchange of Roman into Jewish money, and the exclusive use of the latter for the service of the temple, gives the point and force to our Lord's testing question " Whose is this image and superscription ?" See Matt. xxii. 20 and parallel passages, § 166. Lawyers. Section 41, and elseivhere. The word Lawyer means generally, one skilled in the law ; and especially one who is devoted to it as a profession. It would seem to be used in this sense in Titus iii. 13. Its modern use is practically restricted to those who are pro- fessionally devoted to the practice of the municipal law ; but in the Gospels it signifies a person who was learned in the law of Moses, and who taught it to students. Such persons are sometimes called "lawyers," and sometimes "teachers" or "doctors of the law." Matt. xxii. 35, § 168, and Luke v. 17, § 41. Part of their employment generally consisted in that which was the special occu- pation and professional business of the " scribes " ; — namely, in writing copies of the law, of the most esteemed commentaries upon it, and traditions connected with it : hence many of them (if not all) were also known as scribes. Thus the lawyer mentioned in Matt. xxii. 35, § 168 is called a scribe in the parallel passage in Mark xii. 28. And the "doctors of the law" mentioned in Luke v. 17 are called "scribes" in verse 21. See § 41. Scribes. Section 170, and elseiohere. The Scribes may have included other learned Jews as well as the lawyers (see the paragraph above under the head " Lawyers "). But the word always denotes a profession, and not a sect. "As religionists they generally favoured the views " and abetted the party of the Pharisees ; hence the mention of both together in " many places." Robinson, p. 33. See Matt. v. 20, § 50, and especially Matt, xxiii. passim, § 170. xlii INTRODUCTION.— NOTE E. Pharisees. Section 20, and elsewhere. The Pharisees were the largest and most powerful religious sect amongst the Jews in the time of our Lord. Their name is derived from the Hebrew word signifying " separated." It is of the same root as the " Peres " or " Pharsin " of the miraculous writing on the wall which announced the doom of Belshazzar (Dan. v. 25, 28). At first the title of " Separated " referred to their resolute determination to resist the adoption of Grecian customs, and the slightest departure from the requirements of their own Law. It especially indicated their opposition to the attempt of Antiochus Epiphanes to break down all the barriers of race and custom which separated the Jews from his other subjects ; and to "mingle" the nations. They believed in the existence of angels and spirits and in the resurrection of the dead, but their main and distinctive doctrine was that " by the side of the written "law regarded as a summary of the principles and general laws of the Hebrew " people there was an oral law to complete and explain the written law. — That in the " Pentateuch there was no precept, and no regulation, ceremonial, doctrinal, or legal, " of which God had not given to Moses all explanations necessary for their applica- " tion, with the order to transmit them by word of mouth." See the title " Phari- sees" in Smith's Diet, of the Bible. In addition to these traditions they held a mass of others for which no Mosaic authority or origin was claimed, and a vast system of ceremonial observances was enjoined. Complicated laws as to cleanness and uncleanness, and endless forms of public and private worship rendered religion an intolerable burden, and in many respects an absurd contradiction, and the tendency and result of such teaching were that the spirit was lost in the letter, and the power of godliness degenerated into a merely external and hypocritical formalism. They " made void the word of God because of their tradition," Matt, xv. 1 — 9, § 94. They carried this so far as to hold that, by observing the law and the traditions, a man might not only be justified before God, but might even attain to the merit of supererogation, and accordingly they were generally self-righteous, and shewed a contemptuous aversion to the Gospel doctrine of justification or salvation by grace. It is easy to understand why, with such theories and practices, the Pharisees were our Lord's bitterest and most dangerous foes. Zealots. Section 49. The Zealots were a sect whose doctrines were originally allied to those of the Pharisees. But their fanaticism led them into turbulent and cruel excesses. They took the example of Phinehas (Numb. xxv. 7, 8) as their justification for taking justice into their own hands and punishing offenders against the law. This sect eventually brought upon Jerusalem its destruction (Alford). They occupy a prominent place in the wars of the Jews as recorded by Josephus ; see especially book iv. ch. v. §§ 1, 5, &c. and book vii. ch. viii. § 1. The only mention of them in the Gospels is in connexion with one of the apostles, Simon the Kavavalos, or " Canansean," which is wrongly translated " Canaanite " in the Authorized Version, Matt. x. 4 and Mark iii. 18, §§ 87 and 49. The word is not in fact a local name as this mistranslation would induce us to think. It has no reference as generally supposed INTRODUCTION.— NOTE E. xliii to Canaan, nor (as Luther seems to have thought) to Cana. It is in fact an attempt to present in a Greek form the Chaldee word Kannean which is properly rendered in Luke vi. 15, § 49, and Acts i. 13, § 254 by ^Xon-qs in the Greek, and "zealot" in the English. Simon had probably belonged to this sect before he became a disciple of Jesus, and was afterwards called by this name in order to distinguish him from Simon Peter. Sadducees. Section 20, and elsewhere. The Sadducees were a Jewish sect whose origin is involved in much obscurity. The better opinion (see Smith's Diet. Bible) seems to be that their name is derived from " Zadokites," — followers of the descendants of Zadok. They were originally identical with the sons of Zadok, and constituted what may be termed a kind of sacerdotal aristocracy, to which were afterwards attached all who, for any reason, considered themselves as belonging to the aristocracy, such for example as the family of the high priest who had obtained consideration under the dynasty of Herod. These were for the most part judges, and individuals of the official and governing class. The fundamental distinction between them and the Pharisees was that they denied that there was any authoritative Oral Law handed down by tradition from Moses, which was the central doctrine of the Pharisaic creed. They held that the logical result of this view was the rejection of belief in the resurrection of the dead, or in the existence of angels or spirits, and that there was no controlling Providence over the affairs and actions of men. Herodians. Section 47. The Herodians were the political adherents of Herod Antipas ; and, in strong opposition to the Pharisees, they maintained the duty of yielding obedience, and paying tribute to the Roman government, from which Herod derived his authority. (Robinson, p. 30.) Political expediency was their rule of conduct ; they were of profligate principles, and chiefly Sadducean in their religious tenets, as appears by collating the two parallel passages Matt. xvi. 6 and Mark viii. 15, § 99. Samaritans. Section 31. The Samaritans were partly of heathen and partly of Jewish extraction, see 2 Kings xvii. Their religious condition at the time of our Lord may be gathered from John's Gospel, chapter iv., § 31. They governed themselves exclu- sively by the five books of Moses, in which the place where God would set his name is not mentioned. In a spirit of opposition to the Jews, they, on their return from the Babylonian captivity, followed the direction of Sanballat, the Cushite : not Sanballat, the Horonite, mentioned in Nehemiah. Under his guidance they built their temple on Mount Gerizim. They chose this spot because it was there that the blessings were pronounced on the entering of the Israelites into Canaan (NicholPs Introduction, page 190). W. d xliv INTRODUCTION.— NOTE F. Disciples of John. Sections 28 and 43. John the Baptist did not seek to establish a school of disciples. On the contrary, recognising the purely preparatory character of his work, he loyally tried to attach his converts to Christ. In this effort he did not entirely succeed ; but the indications of their subsequent creed and practice are scanty. It would seem that they shewed a leaning to Pharisaism. Their first mention introduces them (John iii. 25, 26, § 28) as engaged, not in preaching repentance, after the example of John himself, but in disputing with the Jews some detail "about "purifying" (verse 25). Instead of rejoicing with their master at the signs of the religious awakening under the ministry of Jesus, they appealed to John with the true Pharisaic spirit of exclusiveness. The next time they are mentioned (Matt, ix. 14, and parallel passages in Mark and Luke, § 43), we find them displaying the same spirit of jealousy against the disciples of Jesus for alleged neglect of the duty of fasting according to the rules of the Pharisees. At this time John had been thrown into prison at Machserus, and shortly afterwards he sent two of them to Jesus (Matt. xi. 2 &c. and Luke vii. 18 &c, § 53) in the hope probably that what they saw and heard would induce them to join our Lord's disciples. The only other references to them in the Gospels are in Matt, xiv. 12 and Mark vi. 29 (both in § 89) where it is recorded that they buried John's headless corpse ; and Luke xi. 1, § 121, where it is incidentally stated that John had taught them a form of prayer which has not been recorded. It is probable that some of them were absorbed into the number of our Lord's disciples after the resurrection ; and that the remainder followed their obvious tendency and joined the Pharisees. There is an interesting account in Acts xix. 3 — 5 of the reception by Paul of a number of them into the church of Christ ; and from this we gather that a small band of them, twelve in number, preserved an independent ecclesias- tical existence at Ephesus twenty years after our Lord's ascension. NOTE F. THE TEMPTATION OF JESUS. Section 22. Accepting the view of the best and most numerous commentators, we discard the theory that the temptation was, in any sense, a vision, or a mere spiritual struggle or experience, and consider it as a mysterious but most important event in the history of our Lord. The place where it occurred is left in doubt. A widespread tradition assigns it to a mountain near Jericho, called Quarantana *; which is one of the highest in Judsea, rising precipitously from twelve to fifteen hundred feet above the plain. But many writers fix it in the Arabian desert of Sinai. * This tradition does not appear to be derived from the forty (quarante) days of older than the Crusades. The name is the temptation, probably of the same date, and is obviously INTRODUCTION.— NOTE F. xlv From the language used in Mark i. 13 and Luke iv. 1, 2, § 22, it would seem that Jesus was tempted during the whole forty days of his fasting and solitude : but that his foe did not appear in a visible (probably a human) form until their close. Three attempts then made by Satan are described in detail both by Matthew and Luke, who differ in the order but agree in the substance of the temptations. The order given by Matthew appears to be that which is chronologically accurate. Divines have assigned various reasons why these three assaults should have been selected for record. Some have thought that they are specifically mentioned because they were the last and fiercest efforts of the tempter. Others have suggested that they are types and samples of all the classes of temptations, which in various forms had continued during the whole forty days. Others, again, maintain that they represent the temptations to which Christians are most subject. Others, again, that they indicate successive stages in the believer's career, and the dangers attendant upon them. Robinson, page 12, regards them as representing " the three classes into which all temptations may be divided ; namely, the lust of "the flesh, the lust of the eyes, and the pride of life, according to 1 John ii. 16. " The first is addressed to the natural appetite, and is a sample of sensual teinpta- " tion. The second to the principle of ostentation, or the display of superior worth " in God's estimation, a sample of temptations addressed to the pride (vain glory) of " life. The third to the love of wealth, honour and power, a sample of temptation "addressed to the lust of the eyes." Archbishop Thomson (in Smith's Diet. Bible) similarly classifies them thus : — " The three temptations are addressed to the three "forms in which the disease of sin makes its appearance in the soul — to the solace " of sense, and the love of praise, and the desire of gain. But there is one element "common to them all — they are attempts to call up a wilful and wayward spirit "in contrast to a patient, self-denying one." See the analyses in Farrar's Life of Christ I. 119 — 139 ; and Ellicott's Lectures on the Life of our Lord, pp. 110 — 113. Similar summaries might be multiplied, from the early fathers of the church down to modern writers. But they seem to be incomplete ; and not to give due weight to the governing idea of all the temptations. Apart from that pervading thought, the conflict, however interesting, ceases to be a model of malignant craft on one side, and of triumphant holiness on the other. Surely the key is found in the first words, " If thou be the Son of God." Satan may well have gathered from the circumstances of Jesus' birth that he was a superhuman being ; and the purity of his previous life shewed that he was sinless. But we have no reason to believe that the devil knew that this was " The Son of " God " ; and he would seek to discover his true nature and character. Accordingly, the first two temptations challenged our Lord to assert — and to prove — that he was the Second Person in the Trinity. The third admitted his divinity, and made a proposal based on that admission. Each temptation has two aspects. It addresses a solitary hunger-worn man in the desert ; but it also suggests that this man may be some one infinitely greater, and tests him to discover the truth. Each reply follows both branches of each test. It gives a fitting and conclusive answer to the temptation addressed to Jesus as man. But that very answer, when carefully analysed, discloses a second meaning, involving his authority as God. "We must bear in mind two things ; first, that the one great object of the Gospels is to set forth Jesus as the only begotten Son of God ; and, secondly, that Satan, recognising that d2 xlvi INTRODUCTION.— NOTE F. he was probably face to face with the Messiah, was yet in doubt who this great champion was. This was the mystery which he sought to fathom. His first temptation, therefore, while addressed to merely fleshly appetite, and relying on the human weakness consequent on long fasting, was a direct challenge to Jesus as God. " If thou be (not merely a Prophet, or Angel, but) the Son of God, prove "it by exercising the incommunicable attribute of Divinity, creation. Command " that these stones, which, ages ago, were made stones by thy power, be now made " bread." This was the first temptation. Now, if Jesus had been merely a holy man, he would have repudiated the blasphemous ascription of divinity, as the Apostles frequently did in later times (see Acts iii. 12 &c, xiv. 11 — 15, and compare Acts xii. 22, 23). But he accepts the title without disclaimer or reproof. He even emphasises it in the most significant way by proclaiming that God has a richer gift than bread — the word of life — and that the word which he had come to publish was, in fact, "proceeding from the mouth of God." In the second temptation the object and meaning are the same. Satan still maintains the language of enquiry. " If thou be the Son of God, shew the divine " exemption from mortality ; and the divine authority over even angelic beings. "Sweep down, unhurt, from the vast height of this pinnacle of the temple, and "summon the obedient angels to bear thee up safely in their arms." Once more the Saviour's words convey a double answer, and while he does not in any way disclaim the ascription of deity, his second meaning is actually based upon its claim. In their first sense his words are a perfect answer to the temptation. As man he refuses to tempt God. In their second sense they are a majestic reproof of Satan for presuming to tempt Him who, as God, was unassailable by temptation, and incapable of sin. "Thou, Satan, shalt not " tempt me, the Lord thy God ! God supreme over all things and all beings in "heaven, or earth, or hell." The third temptation presents a sudden, complete, and significant change. It is in fact the corollary to those which preceded it. Satan no longer uses the language of doubt, or suggests tests to ascertain the truth. In our Lord's last answer he recognised God ! It became clear beyond all question that Jesus was in truth the Second Person of the Trinity, the only begotten Son of that Father whose voice from heaven had approved him at his baptism ; co-equal and co-eternal with that Holy Spirit which there abode upon him as a dove. And this opens up to the tempter a new and vast discovery of God's design for the salvation of the world. He learns that this is He whose long-foretold advent he has expected for four thousand years ; who, as " the seed of the woman," should come to " bruise " the serpent's head." And Satan knows that to the awful conflict now begun there can be but one end. "He must reign until He hath put all his enemies under "his feet." And as Satan recognises that however long he may delay the end, his destruction at last is sure, the desperate expedient of compromise suggests itself to him. If we accept the tradition that his fall from Heaven was caused by unbridled ambition and pride, we can readily understand what follows. We can almost hear him suggest, " The final victory will be thine, but I can delay it for "ages. I can destroy myriads of the creatures of thine hand, the objects of thy "pity and love. But I offer to retire from this war, if my ambition be satisfied "by one moment's worship from the Son of God. Pay this homage, unseen by INTRODUCTION.— NOTE G. xlvii "any mortal eye, and there shall be no more temptation, no more sin, no more " curse. I yield to thee the kingdoms of the world, and the glory of them." " All " these things will I give thee, if thou wilt fall down and worship me." It is clear that at this point the tempter had thrown off all disguise. He was no longer a stranger in the desert. He was Satan accepting and acknow- ledging the personality of Christ. To any but to the Son his offer would have been absurd, for it could not have been carried into effect. Made to Him, it was intelligible, though blasphemous. Up to this time Jesus had never addressed Satan by his name : he had spoken to him as though he were the chance wayfarer in the desert that he appeared to be. But now reproof and prophecy are woven together in the twofold meaning of the reply. It is the Almighty Judge and King of all who arraigns the declared enemy by name. " Get thee hence, Satan ! As man, " I may worship none but God. As God, I demand the obedience of all beings, and " of thee. Thou shalt worship the Lord thy God, and him only shalt thou serve." At these words, which were at once the defiance of the " Captain of our salvation," and the resistless judgment of the Infinite God, " the devil leaveth him." NOTE G. THE MINISTRY OF JOHN THE BAPTIST. The prophet Malachi, in a verse which was almost the last utterance of prophecy for a period of 400 years (Mai. iv. 5), had foretold that God would send Elijah the prophet. The voice of an angel (Luke i. 17, § 5) applied this prophecy to John the Baptist, and the sure word of our Lord confirmed this interpretation. (Matt. xvii. 11 — 13, § 103.) The Jews however had persuaded themselves that Elijah, in his own person, would actually rise from the dead, and they appear in some degree to have confounded him with the Messiah. John sought to destroy this delusion, when (John i. 21, § 23) he distinctly denied that he was Elijah ; but the description of his office which he then gave, and which was so fully confirmed by our Lord (in Matt. xvii. 12, § 103) explained clearly the true meaning of the prophecy, and its fulfilment in the person and work of John. There would at first sight appear to be some discrepancy between John's state- ments about Christ, with respect to his knowledge of the Redeemer's person and mission, but a study of the Harmony makes them clear and consistent. John's childhood and youth were probably spent with his father Zechariah in and near Jerusalem, while Jesus was at Nazareth with Joseph the carpenter. They would, therefore, be practically strangers to each other. This continued to be the case until John went into the desert, while he was still quite young (Luke i. 80, § 8). At this time the nature of Jesus (as God-man) was not fully known by any one, though perhaps it was partially understood by his mother, and by her alone. It would seem that John never returned home again ; but continued to lead a wilderness life, and the cousins did not in all probability meet until Jesus was thirty years old (Luke iii. 23, § 24). After an interval of at least fifteen to twenty xlviii INTRODUCTION.— NOTE G. years John still remained in the wilderness (Luke iii. 2, § 20). Although therefore he knew that he was the forerunner of the Messiah (Mark i. 7, § 20) he would not know that the Messiah was Jesus, though he would have heard reports of his wisdom and holiness. Probably he knew enough of Jesus to enable him to recognise him, and the saintly character of our Lord had given rise in the mind of the Baptist, and of others, to the belief that he was a prophet of God. This would seem to flow from Matt. iii. 14, 15, § 21. As to the person of the Messiah John's knowledge was at first limited to this, that there came after him " one that was mightier than he." (Matt. iii. 11, § 20.) It was then revealed to him that this great Prophet had actually come; with his winnowing fan already in his hand (Matt. iii. 12, § 20); that John should see him ; then it was further revealed to him that the expected one was actually amongst the multitude, though as yet undistinguished and un- known (John i. 26, § 23), and that a divine sign would disclose his identity. Until that sign was given he was only able to say, " I knew him not ; but that he should be "made manifest to Israel," John i. 31, § 23. The promise that he should see the Spirit descend upon God's anointed one (John i. 33, § 23) was fulfilled at Bethabara, and when tbe final revelation was thus made he cried in the triumph of a fulfilled ministry, " I have beheld the Spirit descending. I have seen and borne witness that this is the Son of God," John i. 32, 34, § 23. From that time his work was finished. Thenceforward his one object and his entire effort were, not to summon the people to his baptism, but to send them to the teaching of his Lord. (See John i. 35—42, §§ 23, 24, and Matt. xi. 2, § 53.) John's preaching was direct, practical, and powerful. In answer to the questions asked by his hearers, he struck boldly and straight at the special vices, the notorious and besetting sins of each of his interrogators. The Pharisees and Sadducees he warned against bigotry, and pride in their Abrahamic descent (Matt, iii. 7 — 9, § 20). The general multitude were bidden to cultivate unselfish and generous liberality (Luke iii. 11). The tax-collectors were enjoined to abstain from the peculation and official injustice by means of which they constantly amassed ill-gotten wealth (Luke iii. 12, 13). And the soldiers were commanded to abandon " those vices which the licentiousness of the soldiery in those days most encouraged. "They were therefore to do violence to no man; that is, to put no man in fear, "as the word signifies, either from wanton cruelty, or in order to extort property by "threats of violence ; nor accuse any falsely, in order to obtain reward for a seeming " zeal in the discharge of duty, or to share in the fines and confiscations inflicted on " suspected persons ; and be content with your wages, which included meat, money, "and all lawful perquisites." Watson's Exposition, page 572. This ministry however was incomplete. It preached only one doctrine. It in- culcated only one duty. It was all included in the command " Repent." It was in its very nature preparatory to that gospel which taught the duty of repentance, but also proclaimed the blessing of pardon. It lasted therefore but for a short time, viz. — about eight months. (See note H, p. 1.) Then the prophet who had sternly faced the mob, attacked the monarch with equal determination. Herod Antipas had visited his brother Philip, and had taken that opportunity to seduce his wife Herodias. She eloped with Herod, who contracted an incestuous marriage with her, while both her own husband and Herod's own wife were living. For this shameless and revolting wickedness John unsparingly denounced the adulterous INTRODUCTION.— NOTE G. xlix pair. Herodias tried to persuade Herod to slay him. In this she at first failed, and the Harmony brings out clearly and impressively the successive step^ of his vacillation and final fall*. At first, he seems to have had some trace of right feeling towards John, and of remorse for his sin : for when " Herodias set herself "against John, and desired to kill him" (Mark vi. 19, § 29), Herod by way of compro- mise with the adulteress silenced John's public denunciations by shutting him up in prison t (Luke iii. 20, § 29). It is most likely that at the same time he promised Herodias that he would soon comply with her wishes. But for a while his better feelings prevailed. John's imprisonment was not accompanied by any cruelty. His disciples were allowed to visit him (Matt. xi. 2, § 53). Herod had personal interviews with him ; and in spite of the severity of John's reproofs, " he heard him " gladly " (Mark vi. 20). Indeed this imprisonment was perhaps partly intended to protect the Baptist for a time from Herodias. It certainly had that result. In her fury she had become utterly unscrupulous ; and, if John had continued his public and defenceless career, she would have easily caused his assassination. But while he was in prison, " she could not ; for Herod feared John, knowing that he was a "righteous man and a holy, and kept him safe" (Mark vi. 19, 20, § 29) from his exasperated enemy. This conflict of iniquity with remorse did not last long. Be- tween the temptations of his paramour, backed by the allurements of lust on the one hand, and the strivings of his conscience on the other, "he was much per- "plexed" (Mark vi. 20, § 29). By degrees the obstinate importunity of Herodias overcame his resistance. For a time his respect for popular opinion came to the help of his conscientious scruples (Matt. xiv. 5, § 29). But at last he yielded, as he was sure to do. The marginal reading (No. x ) to Mark vi. 20, § 29, is full of instruction. In the struggle between his better nature and his tempter " he did many things." There was in truth only one thing which he should have done. That one he would not do, and he tried to compound for this sin by " many things " beside. Care of John's life, alleviation of his prison discomfort, meekness under his reproof, any- thing except that which it was John's special call to preach — repentance, and its fruits. It is the invariable history of such battles, so fought. At last the end came. He took Herodias and her daughter to a great feast in the palace at Livias, and in a spasm of lust and probably of intoxication his last scruples vanished. He sent one of his guard to the neighbouring fortress : John was murdered ; and his head was brought as a ghastly trophy into the midst of the guests. * See sections 29, 53 and 89. far from Livias, where Herod had a palace. t We learn from Josephus (Antiq. book The feast at which he gave the order for the xviii. chap. v. § 2) that the place of John's murder of the Baptist took place probably captivity was the fortress of Machserus, in at this palace. Peraea, near the Dead Sea. This was not INTRODUCTION.— NOTE H. NOTE H. DURATION OF OUR LORD'S PUBLIC MINISTRY. Section 44. The reckoning of time which is popularly accepted and which founds the a.d. (Anno Domini) of ordinary chronology fixes the birth of our Lord in the year of Rome 754. But it is now well settled that this is too late, and that our Lord was born between 747 and 750. Each of these years has been nominated by learned men, and it is impossible to fix the real date with absolute certainty. It would seem however that the most probable day was Christmas Day in the year of Rome 749, the year known in ordinary chronologies as B.C. 5. See M c Clellan, p. 390. Accepting this corrected date John's ministry began about Oct. a.d. 26, and lasted eight months, being closed by his imprisonment about the end of May a.d. 27. Jesus began his ministry in the latter part of February a.d. 27; and opinions have widely differed as to its duration. Browne (Ordo Sceclorum) limits it to one year, and he has, in the opinion of Bishop Westcott, made out a strong case. The Bishop adds (Introduction to the Study of the Gospels, p. 289), " If there " were direct evidence for the omission of ' the passover ' in John vi. 4 his arguments " would appear to be convincing." Robinson states it at three years and a half ; M c Clellan at about three years and a quarter. Bishop Jones, in Speaker's Com- mentary (Vol. I. New Test. p. 408), on Luke xiii. 6, the parable of the barren fig tree, thus refers to the question : " In the three years some have seen allusion " to God's successive calls to Israel, by the Law, the Prophets, and by Christ " (Augustine, Theophylact) ; others (as Bengel, Wieseler, Lewin, F. S. p. 225, and "Alford with perhaps Olshausen), to the three years of our Saviour's ministry. " To this Meyer objects that a fourth year is mentioned, v. 8. He (with Grotius, " Kuinol, Bleek, Godet) interprets the three years of the past, and the fourth year "of the remaining, time of grace accorded to Israel. It is difficult to resist the " impression that in the three years there is at least an allusion to the period of "our Lord's Ministry on earth." Halcombe (Gospel Difficulties) meets Meyer's objection boldly and concludes that the ministry did actually extend over a period of four years. The full discussion of this question would be very long and intricate, and (as it would probably be inconclusive after all) it would be out of place in this work. There are several notes of time which are obtained from the occurrence of Jewish festivals— the mention of the season of the year (harvest, &c.) — or from observations or illustrations in our Lord's discourses suggestive of the circumstances under which they were spoken. The better opinion appears to be in favour of a period of rather more than three years. The fasting and subsequent temptation in the wilderness ended probably about the middle of February. The first Passover followed in the early part of April, and is noted by John in ch. ii. 13 (§ 26). The second Passover is supposed to have been the feast mentioned in John v. 1 (§ 44). The third is then found in John vi. 4 (§ 91), and the fourth in John xii. 1 (§ 154) and the following chapters. The controversy is as to John v. 1. What is the feast there mentioned ? — Passover, Pentecost, Tabernacles, or Purim ? INTRODUCTION.— NOTE I. li The earliest writers agreed on Pentecost, but there has been a wide diversity of opinion in later days. Grotius, Lightfoot, Greswell, Robinson and others declare in favour of the Passover, the arguments for which may be found concisely stated in Smith's Dictionary of the Bible, Vol. I. p. 1051. Meyer, Lange, Stier, Winer, Ellicott and others consider that the passage refers to Purim. Alford presents an analysis of the authorities (vol. i. p. 740) and then gives up the question as hopelessly insoluble. The reasons for adopting Pentecost are given in M c Clellan (p. 554, note d). If it be Pentecost the second Passover is not dis- tinctly mentioned, but must have occurred shortly after his first circuit of Galilee. The time is fixed by Luke vi. 1, § 46, see marginal note 5 . The " second-first "sabbath" was the first sabbath after the festival of unleavened bread connected with the Passover. See under the word devrepoTrpatTos in Robinson's Lexicon to the New Testament. M c Clellan has made a determined and patient attempt to ascertain the dates ; but the question remains so doubtful that I have not thought it wise to try to fix them more specifically in the Harmony. NOTE I. THE TIME DURING WHICH JESUS REMAINED IN THE TOMB. In the prophetic references to our Lord's death, burial, and resurrection there is an apparent discrepancy as to time. In John ii. 19, § 26, Jesus says, — " Destroy "this temple, and in three days I will raise it up." In Matt. xii. 40, § 57, he prophe- sies, — "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." In Matt, xvi. 21, § 102 (and elsewhere) he predicts that he should "be killed, and the third " day be raised up." In Matt, xxvii. 63, § 230 (and elsewhere) the expression is "After " three days I rise again." Robinson, page 44, deals with this subject as follows : " He was laid in the tomb before sunset on the sixth day of the week, or Friday, " and rose again quite early on the first day of the week, or Sunday ; having lain in " the grave not far from thirty-six hours. This accords with the usual formula which " our Lord employed in speaking of his resurrection, namely, that he should ' rise "on the third day' Matt. xvi. 21 (§ 102); xx. 19 (§ 148); Luke ix. 22 (§ 102); xviii. "33 (§ 148), &c. Equivalent to this is also the expression 'After three days I rise "'again,' Matt, xxvii. 63 (§ 230); Mark viii. 31 (§ 102); ix. 31 (§ 105); x. 34 (§ 148). " This latter idiom is found also in John xx. 26, § 249, where eight days is put for a " week. So too in German, the expression nach drei Tagen, ' after three days,' is also " the same as am dntten Tage, ' on the third day,' the day after to-morrow ; and acht " Tage, 'eight days,' is the more common phrase, instead of eine Woche, 'a week.' "In Matt. xii. 40 (§ 57) the apparent difficulty arises from the form of expression, " 'three days and three nights,' which our Lord uses there, and there alone, because "he is quoting from Jonah i. 17. The phrase is doubtless in itself equivalent to " the Greek wx^ptpov, a day and a night of twenty-four hours. But the Hebrew " form, three days and three nights, was likewise used generally and indefinitely for "three days simply, as is obvious from 1 Sam. xxx. 12, 13 and the circumstances there "narrated. Such is also manifestly the case in Matt. xii. 40 (§ 57)." Hi INTRODUCTION.— NOTES J, K. NOTE J. DIVISIONS OF TIME. " God called the light Day, and the darkness he called Night " (Gen. i. 5). This the " natural " was at first the only division of the " civil " day, that is to say the time occupied by one revolution of the earth. That civil day (of 24 hours' duration) began according to Jewish reckoning with the evening. It consisted of night and day ; not (as modern ideas would suggest) of day and night. Thus Gen. i. 5, " There " was evening and there was morning, one day." And see Lev. xxiii. 32, "from even " unto even, shall ye keep your sabbath." According to the earliest Jewish custom the night was divided into three "watches," which are believed to have had a military origin and to have been the time for which the sentinels kept " watch." The first watch is not specifically named in the Bible, though its commencement is mentioned in Lam. ii. 19 as "the beginning of the watches*". It lasted from sunset till 10p.m. The second, known as the " middle watch " (Judg. vii. 19), lasted from 10 p.m. to 2 a.m. The third, called the " morning watch " (Exod. xiv. 24), lasted from 2 A.M. to sunrise. The natural sunset and sunrise would of course vary constantly : but they were for the purpose of these reckonings fixed conventionally at 6 p.m. and 6 a.m. In later days the Roman computation prevailed. This divided the night into four watches instead of three. These were named according to their numbers as the first, second, third or fourth watch (Luke xii. 38, § 65; Mark vi. 48, § 92). Or they were described by the four names recorded in Mark xiii. 35, § 173, viz. "even," which lasted from 6 p.m. to 9 p.m. ; " midnight," which lasted from 9 p.m. to 12 p.m. ; "cock crowing," lasting from 12 p.m. to 3 a.m. ; and "morning," lasting from 3 a.m. to 6 A.M. This is the division which prevailed in the time of our Lord, and to which he referred on various occasions. The earliest reckoning of the time by day is given in Psalm lv. 17, "evening and " morning and noonday." When at a later period greater precision was sought, the day was divided into 12 hours (John xi. 9, § 122), beginning at 6 A.M. and ending at 6 p.m. Thus the third hour (Matt. xx. 3, § 147) would be 9 o'clock in the morning. The sixth (Matt, xxvii. 45, § 225 ; John iv. 6, § 31, and xix. 14, § 218) would be midday. The seventh (John iv. 52, § 32) would be 1 p.m. The ninth (Matt, xxvii. 45, 46, § 225) would be 3 o'clock in the afternoon. The tenth (John i. 39, § 23) would be four in the afternoon. The eleventh (Matt xx. 6, 9, § 147). would be 5 p.m. NOTE K. THE MIRACULOUS DRAUGHT OF FISHES. Section 35. Many writers consider that Luke's narrative describes a different event to that mentioned by Matthew and Mark. But a careful analysis seems to point to their * Some believe this to have been the recognised name of this watch. INTRODUCTION.— NOTE K. liii identity. Luke relates more particularly the former part of the occurrence, and passes lightly over the latter. Matthew and Mark, on the other hand, sfate the former part briefly, and dwell on the latter with more detail. Their relation to each other will be better appreciated by connecting and condensing the three*. (See §§ 35, Our Lord, having begun his systematic ministry in Capernaum, taught 36.) the multitude, sometimes in the synagogue, sometimes on the sea- beach. Rising, as was his wont (Mark i. 35, § 39), early in the morning, Matt. iv. 18 he walks along the shore, and sees Simon and Andrew casting their Mark i. 16 net into the sea. They and their partners, who were in another boat, had been, during the night, fishing unsuccessfully. Luke v. 1 The multitude are already gathering to hear Jesus. He stands by the lake, and shortly afterwards, as the crowd presses upon him, Luke v. 2 Jesus observes that the boats have now returned to the shore. The fishermen have abandoned all hope of success, and having moored their boats, have left them and are washing their nets. Two of these fishermen at least, namely Simon and Andrew, had already known Jesus (John i. 35 — 42, § 23). Our Lord now proposes to commence his public discourse, and in order to command the crowd more completely with his voice, Luke v. 3 he enters Simon's boat, is pushed off a little from the land, and teaches the multitude. Luke v. 4 When his discourse is finished, he instructs Simon to return to the deep water and make another effort at fishing. Luke v. 5 Simon, hopeless of any result, nevertheless obeys. Luke v. 6 To his great surprise an immense draught of fishes rush into the net, and break it by their weight. Luke v. 7 To prevent their escape, Peter and Andrew call on their partners in the other boat to come out immediately to their help. When they do so, the extreme load fills both boats, so that they begin to sink. Luke v. 9 Astonished at the occurrence, recognising its miraculous character, and Luke v. 8 convinced by it that Jesus was "the Lord," Peter worships him ; M k " 1 7 I anc * ^ e an< * Andrew are formally " called " by the Lord, Matt. iv. 20} .... Mark i. 18 } and follow him. In the mean time James and John in the other boat have returned overloaded, and having beached their boat they begin to mend the broken nets. Mark i. 19 Jesus lands from Simon's boat, goes a little further on the shore, and Matt. iv. 21 comes to the place where James and John have landed and are now mending the nets. He then calls them also. Matt. iv. 22 1 They accept the call. They leave their father Zebedee with the hired Mark i. 20 I servants, and the boat and nets ; and all four fishermen forsake Luke v. 11 J their trade for ever to become " fishers of men." * This note mainly follows M c Clellan's analysis of the narrative. liv INTRODUCTION.— NOTE L. This event may be said to mark the commencement of the Church. Up to this time the disciples had associated with Jesus in public and in private ; had accom- panied him to the marriage at Cana (John ii. 2, § 25) ; had travelled with him and "tarried with" him (John hi. 22, § 28); had "believed on him" (John ii. 11, § 25); had taken part in his mission, and baptized by his authority (John iv. 1, 2, § 30) ; and had acknowledged his dignity as their Rabbi (John iv. 31, § 31). But this was subject to the interpretation and limitation mentioned by Nicodemus (John iii. 2, § 27). He was Rabbi only as " a teacher come from God ;" in a sense similar to that conveyed by John's disciples to their master (John iii. 26, § 28). This was the highest title they had yet given him ; and though they had visited Judsea with him, they had not severed their social ties, nor (as shewn in § 35) had they abandoned their ordinary callings. This miracle changed their beliefs, their language, and their lives. We may assume that during their association with Jesus their eyes had been gradually opened, and their hearts prepared for the truth. But now an important, though probably imperfect, recognition of his divine nature begins to dawn upon them, and to fit them for a fresh step in their apostolic career. Jesus becomes a Being to be worshipped (Luke v. 8, § 35) ; not only " Rabbi," — but, for the first time, " Lord," whose power over human beings had been typified by a miracle over the animated creation which spoke his right to call the disciples to be " fishers of men " (Matt, iv. 19, § 36). From this time therefore they begin their new life. " They left all "and followed" Jesus (Luke v. 11, § 36). Twice only does Peter revert to his old craft : once, when Jesus sent him on the special and miraculous errand recorded in Matt. xvii. 24—27, § 106 ; and once, about a fortnight after our Lord's death, when in his perplexity, and not having " aught to eat " (John xxi. 5, § 250), he invites his brethren to "go a fishing" once more (John xxi. 2—14, § 250), and, while so en- gaged, they meet their risen Lord. NOTE L. THE CALL AND MISSION OF THE APOSTLES. Sections 49, 87. A disciple (discipulus, na6r]Tijs) is literally a " learner " ; or, according to the fuller definition in M c Clintock and Strong's Cyclopaedia, "One who professes to have "learned certain principles from another, and maintains them on that other's "authority." In the New Testament it is applied to those who followed eminent teachers from motives higher and more earnest than mere curiosity. Thus we read of the "disciples of John," and "of the Pharisees," Mark ii. 18, § 43; and see Acts xx. 30. But it most frequently refers to those who attended the ministry of Jesus Christ, who professed to accept his doctrines, and obey his precepts. He was generally followed by a numerous crowd of persons, actuated by curiosity or by the hope of personal advantage. From these persons, he who " knew what "was in man" chose (Mark iii. 13, § 49) the most earnest and sincere to be his disciples. Their number was considerable (Luke vi. 17, § 49), including the twelve INTRODUCTION.— NOTE L. lv apostles, the seventy who afterwards became missionaries, several godly women (Mark xv. 41, § 226) and others. Of these he "chose" (Luke vi. 13, § 49) and "appointed" (Mark iii. 14) "the twelve," who were thenceforward so designated, as in Luke viii. 1, § 55, and John vi. 67, § 93. These were destined for higher office and important duty in the Church, and when they formally entered on their public work, he "named" them (Luke vi. 13, § 49) apostles (dnwroXoi), literally, "men "sent forth." These two names, disciples and apostles, describe their office and work as specified in Mark iii. 14, § 49, " He appointed twelve, that (1) they might " be with him, and that (2) he might send them forth to preach," &c. When with Christ they were learning as " disciples " ; when away from him they were preaching and working as " apostles." Of these two duties the first was the preparation for the second. When therefore they were called to their office (as described in § 49) they were not at once ordained and sent forth, for they still needed their master's training. For a time they were in fact " disciples " only. But when he saw that they were adequately trained and fitted for their ministry, he solemnly gave them doctrinal authority and miraculous power (Matt. x. 1, Mark vi. 7, Luke ix. 1, § 87). Thus qualified they immediately commenced the work of their lives (Mark vi. 12, 13 and Luke ix. 6, § 88). It seems probable that, though they had been previously selected and "appointed" for the work (Mark iii. 14, § 49), they did not receive their title of " apostles " until they were actually sent forth. The names of " the twelve " originally appointed are given in Matthew x. 2 — 4, § 87, as follows. Simon Peter, Andrew, James (the son of Zebedee), John, Philip, Bartholomew, Thomas, Matthew, James (the son of * Alphaeus), Thaddaeus, Simon the Canansean, and Judas Iscariot. Mark's list (iii. 16 — 19, § 49) corresponds with Matthew's, simply varying the order of the names. Luke (vi. 16) mentions " Judas the son (or brother) of James," and mentions him also in the list in Acts i. 13. This is no doubt the same apostle as is named Thaddaeus by Matthew and Mark. We need go no further than this very list to find instances of the very common practice of having more names than one. All the apostles seem to have been equal in rank ; and, during our Lord's life, none of them had any office, authority, or distinction, with the single exception of him who " had the bag " ! After our Lord's ascension the apostles on the somewhat precipitate suggestion of Peter assumed to elect a successor to Judas Iscariot. For this purpose they selected two candidates, Joseph f (Barsabbas) and Matthias. They then resorted to the casting of lots, a course never followed by the early Church for any purpose after the descent of the Holy Spirit. This premature election of Matthias seems to have done neither good nor harm. Except from very vague tradition we know nothing of his subsequent career, and what has been handed to us is not important. The vacant dignity and office were in truth conferred miraculously by God himself on the apostle Paul (1 Tim. i. 1 and Gal. i. 1). It is doubtful whether Joseph * Or Clopas. Alphasus would seem to t This Joseph Barsabbas must not be have been the Greek version of the name confounded with Joseph Barnabas, who is Clopas. He was the husband of Mary, the mentioned for the first time in Acts iv. 36 ; sister of Mary the mother of Jesus (John who afterwards was, for so long, the col- xix. 25, § 222). league of Paul. See at top of next page. lvi INTRODUCTION.— NOTE M. Barnabas, Acts iv. 36, was also recognised as one of the apostles (Acts xiv. 4, 14). On this point refer to Acts xi. 22 — 26, xiii. 2 — 4 and 1 Corinth, ix. 1 — 6. He was perhaps elected when Herod " killed James the brother of John with the sword," Acts xii. 2. The title was never given to any other person, except in a figurative sense. NOTE M. THE SERMON ON THE MOUNT. Section 50. Matthew presents this Scripture as one continuous and systematic address. Luke records only parts of it, and these he gives in separate portions, and places them in different parts of the narrative. There are also apparent discrepancies between the accounts of the spot where the sermon was spoken and our Lord's attitude and position. Greswell and others abandon the idea of reconciling these variations. They seek to explain or, rather, to evade the difficulty by supposing that our Lord repeated his teachings at different times and places. No doubt he occasionally did so. Compare Luke xi. 37 — 54, § 62, spoken at Capernaum, with Matthew xxiii. 1 — 39, § 170, spoken at Jerusalem. Portions of this sermon on the mount are indisputably repeated at other places. Compare Matt. v. 13, § 50, with Mark ix. 50, §109, and with Luke xiv. 34, 35, § 123, and the different examples of our Lord's prayer, Matt. vi. 9 — 13, § 50, with Luke xi. 2 — 4, § 121. Matthew in xviii. 8, 9, § 109 repeats the teaching already given in v. 29 — 31, § 50. Compare also Matt, xxiv. 43 — 51, § 173, with Luke xii. 39 — 46, § 65. It was to be expected that he should, by solemn repetition, seek to disseminate the gospel of the kingdom more widely, and impress it more forcibly on the hearts of his hearers. In this instance, however, the substantial identity of subjects and the similarity of expression lead to the conclusion that, while Matthew gives the entire sermon nearly in the order of its delivery, Luke separates and transposes its parts for the purpose of bringing them more clearly into relation with those subsequent incidents which they were specially fitted to illustrate and enforce. We have then to meet the objections of Strauss and others that " Matthew represents the sermon as delivered on a " mountain ; — Luke, on a plain. Matthew represents our Lord as sitting, Luke as " standing," &c. It seems to me that these apparent difficulties vanish if we observe the sequence of events ; and this case affords an excellent example of the intelligent use of a Harmony and of its value in illustrating the Word. I give therefore the narrative in the exact words of Matthew, Mark and Luke, simply weaving it into a continuous history, and putting in brackets [ ] the comments on, or additions to, the sacred text. Sec. 49. Luke vi. 12 He went out into the mountain to pray ; and he continued all night in prayer to God. Luke vi. 13 And when it was day, he called his disciples : INTRODUCTION.— NOTE M. lvii Mark iii. 13 whom he himself would : and they went unto him. [In this comparative privacy of the mountain retreat, away from the curiosity and tumult of the crowd,] Luke vi. 13 he chose from them twelve ; whom also he named apostles ; Matt. x. 1 and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness, Mark iii. 14 that they might be with him, and that he might send them forth to preach. [Having thus privately instructed and ordained them (1) to work miracles and (2) to teach, he returned with them to the crowd to give public examples and illustrations of both these apostolic functions. In order that he might perform the first — ] Luke vi. 17 he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judaea and Jerusalem, and the sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases ; Luke vi. 18 and they that were troubled with unclean spirits were healed. [To enable him to do this, the " level place " was not only more convenient but almost absolutely necessary. The friends that bore the helpless cripples could hardly have taken them up the mountain-side. But when they were gathered together on the plain, our Lord could move about in all directions amongst them, and while he thus mingled freely with the crowd,] Luke vi. 19 all the multitude sought to touch him : for power came forth from him, and healed them all. [But he desired also to give to the apostles a systematic expo- sition of the gospel of which they had just been ordained to be preachers, and a model of the teaching which they should impart. For this second purpose the level place, where they thronged round him, where none could see or hear him except the few who were grouped close to him, and where he was liable to constant interruptions by those who sought to break through and touch him, — was altogether unfit. His natural course was to return to the higher ground, where he might avail himself of some inequality that would serve the purpose of a natural rostrum. Thence his form might be easily seen and his voice distinctly heard by a larger audience.] Sec. 50. Matt. v. 1 And seeing the multitudes, he went up into the mountain: and when he had sat down, [on some spot thus fitted for his purpose,] Matt. v. 1 his disciples came unto him: Luke vi. 20 and he lifted up his eyes on his disciples, [the listening crowds following, and gathering round him,] Iviii INTRODUCTION.— NOTE M. Matt. v. 2 and he opened his mouth and taught them, saying, Matt. v. 3 Blessed are the poor in spirit, &c, &c. [Then, when he had finished his discourse,] Luke vii. 1 After he had ended all his sayings in the ears of the people, Matt. viii. 1 and when he was come down from the mountain, great multitudes followed him, (and) Luke vii. 1 he entered into Capernaum. The whole narrative thus read is intelligible, consistent, and natural. We have no direct evidence as to the precise spot where the sermon on the mount was spoken. "The tradition, not earlier probably than the crusades, "which points out a hill between Capernaum and Tiberias as 'the Mount of " 'Beatitudes,' near the present Saphet, is in such a matter worthless as an authority." (Alford, I. 36.) The mountain to which Alford refers is called Kurn (or Kurun) Hattin, which means "the peaks of Hattin," and its position and configuration render it, in the opinion of many modern travellers and writers, a very likely site. Dean Stanley (Sinai and Palestine, p. 368) is specially strong in favour of the probability that one of the peaks was " the mount." Robinson, however, thinks that it is too far from the site of Capernaum, and this is, I think, the better opinion. It is true that the position of Capernaum cannot be fixed with certainty ; but, in any view, it would seem to have been nine or ten miles distant from Kurn Hattin; and the language of sections 48 — 50 seems to indicate that the distance between the mount and the city was by no means so great. Behind the towns which fringed the sea of Tiberias, there rose an irregular background of hills, ^he summits of which were about two or three miles from the sea ; and one of these would appear to have been chosen by our Lord. What was its name at the time is not recorded, and we cannot now locate it with accuracy. It is, however, far more important for us to examine the sermon itself. Its beauty and dignity, the purity of its doctrines, and its exalted morality have commanded the grateful reverence of all thoughtful men. But they have often failed to recognise — (A) its place in the life-work of Christ, and in the history of the Church : and, — (B) its perfection as a systematic exposition of the principles of Christianity. Let us examine both these points. (A) This sermon is frequently, but erroneously, regarded as being simply the longest of our Lord's addresses, and distinguished from the others only by its greater fulness and elaboration. But it is more than this. It is true that all our Lord's words are ineffably precious, and the omission of a single parable or discourse would be an irreparable loss. It is consequently true that this sermon has a special value, derived from its exceptional length, and the variety of subjects of which it treats. But, beyond this, a peculiar importance attaches to it, arising from the fact that it marked, — and largely contributed to make,— a distinct epoch in Christ's teaching, and in the evangelization of the world. Nearly a year and a half had elapsed since Jesus had begun his public work. At first, attention had, to some extent, been diverted from him by the powerful ministry of John the Baptist. But when the forerunner's career was abruptly closed, Jesus INTRODUCTION.— NOTE M. lix asserted his own higher mission. It then became his first object to arouse public interest, and to gather together an adequate number of adherents. The Harmony- traces the steps by which he accomplished this. By the calling of disciples into closer fellowship with himself*; — by the authoritative purging of his Father's house t; — by his baptizingsj, and teachings in private 1 ,], and in public IT; — by the miracles he wrought**;— and the signs he gave ft; — by the fearless claim that it was He of whom the prophets wrote, Luke iv. 21, § 33— he had challenged the attention of both friends and foes. His success was shewn, on the one hand, by the magnitude of the crowd that surrounded him, and the enthusiasm with which they thronged his steps ; and, on the other hand, by the malignity with which "the rulers took counsel together, "against the Lord's anointed," and plotted his murder JJ. To prevent this crime, "he "withdrew to the sea" (of Tiberias), but "a great multitude followed him" thither. (Matt. xii. 15 and Mark iii. 7, § 48.) From Sidon in the north to Idumrea in the south, — from beyond Jordan in the east to the Great Sea in the west, — the wave of excitement and anxious enquiry swept the whole land||||. It was clear that the first object of our Lord's preaching had been fully attained. The time had arrived for him to take the second step ; — to consolidate the results of his efforts, to impress upon his converts the qualities of discipline and perseverance. Of that consolidation, the preaching of this sermon was an essential part. His hearers had a right to expect such a formal and definite exposition from one whose preaching claimed such authority. Accordingly he summoned his disciples to his side Till, — organized his Church by the appointment of the apostles (Mark iii. 14, § 49), displayed his miraculous power not only over the minds (Luke vi. 18, § 49) and bodies (Mark iii. 10, § 48) of men, but also over the devils who owned his divinity (Mark iii. 11, § 48), — and then solemnly delivered this authoritative declaration of his gospel. We can readily see why this sermon, spoken under such circumstances, is recorded with so much greater fulness than his other discourses. They were all uttered on occasions chosen with infinite wisdom, and they inculcated truths of infinite beauty and weight. But this sermon went further still. At a crisis of surpassing importance, it gave to the world a perfect example of constructive legislation. It promulgated the doctrines and the morals of the new church. It was the proclamation of the law of the kingdom of heaven by the King Himself, who alone had the right and the power to "teach with authority and not as the scribes." (B) Fulfilling such an exalted function this sermon must naturally have been systematic and complete. And yet it is frequently treated as though it consisted merely of a number of our Lord's sayings, spoken perhaps on different occasions, and to different audiences, and as though its only canon of composition was to reproduce the memory of the recording evangelist. One superficial critic has gone so far as to call it " a collection of loosely connected and aphoristic utterances " ! Our best answer will be to shew its arrangement and continuity. This has been attempted by many commentators, but most of them have satisfied themselves with paraphrasing certain expressions, or condensing certain verses ; * Matt. iv. 19—21, § 36; John i. 43, § 24. ** Luke v. 1—10, § 35; and see also §§25, t John ii. 15—21, § 26. 32, 37, 38, &c. * John iii. 22, § 28. ft Mark i. 27, § 37; John ii. 18—22, § 26. || John iii. 1—21, § 27 ; and iv. 10—26, JJ Matt. xii. 14 and Luke vi. 11, § 47. § 31. Illl Mark iii. 7, 8, §48. H Luke iv. 15, § 32. Iffl Mark iii. 7, § 48 and Luke vi. 13, § 49. w. e . V. 3- -12 5> 13- -16 » 17- -vii. 12 vii . 13, 14 » 15- -20 i5 21- -27 j 2 INTRODUCTION.— NOTE M. without any serious attempt to ascertain what was the governing object in our Lord's mind, and the general scheme of his discourse consequent thereon. "Wesley gives this short analysis : — Matt. v. 3 12 (1) A sweet invitation to true holiness and happiness; (2) A persuasive to impart it to others ; (3) A description of true Christian holiness (in which it is easy to observe, the latter part exactly answers the former) ; (4) The conclusion ; giving a sure mark of the true way ; a warning against false teachers ; a solemn exhortation to true holiness. M c Clellan's summary, p. 556, indicates rather more clearly the line of argument running through the sermon. It is as follows : Matt. v. 3 — 12 (1) Blessedness of Christ's disciples, including persecution for righteousness ; 13 — 16 (2) Vocation of Christ's disciples to active and exemplary right- eousness ; 17 — 48 (3) Fulfilment of righteousness of social duties ; against Pharisaic literalism and retaliation ; vi. 1 — 18 (4) Fulfilment of righteousness of religious duties ; against Phari- saic hypocrisy ; 19—34 (5) Trust in Providence ; against Pharisaic covetousness ; vii. 1 — 27 (6) Godly discipline and obedience ; against Pharisaic judgment and lip-service. Bishop Westcott in his Introduction to the Study of the Four Gospels, page 358,, arranges the topics as follows : (1) The Citizens of the Kingdom. Matt. v. 3 — 1G. (v. 3 — 6) their character absolutely ; (v. 7 — 12) their character relatively ; (v. 13 — 16) their influence. (2) The New Law. Matt. v. 17—48. (v. 17 — 20) as the fulfilment of the old, — generally ; (v. 21—48) as the fulfilment of the old, — specially, viz. as to murder v. 21 — 26 adultery v. 27—32 perjury v. 33—37 revenge v. 38 — 42 exclusiveness v. 43 — 48. (3) The New Life. Matt. vi. 1—34 ; vii. 1—23. (vi. 1 — 18) acts of devotion (vi. 19 — 34) aims (vii. 1 — 12) conduct (vii. 13 — 23) dangers. (4) The Great Contrast. Matt. vii. 24—27. INTRODUCTION.— NOTE M. ki Dean Alford takes a somewhat different view of the "headings" of the sermon. His synopsis is as follows : — Matt. v. 3 — 16. The first part of the Sermon: — The description of the Lord's disciples, their blessedness and dignity. 17 — 48. The second part of the Sermon: — in which our Lord sets forth his relation, as a law-giver, to the law of Moses ; especially as currently interpreted, according to the letter only. 21 — 48. Six examples of the true fulfilment of the law by Jesus : — 1st example. The law of murder ; 2nd „ The law of adultery ; 3rd „ The law of divorce ; 4th ,, The law of oaths ; 5th ,, The law of retaliation ; 6th „ The law of love and hatred. vi. 1 — 18. The third division of the Sermon: — in which the disciples of Christ are warned against hypocritical display of their good deeds, by the examples of abuses of the duties of — 2 — 4 almsgiving ; 5 — 15 praying; 16—18 fasting. 10 — 34. The entire dedication of the heart to God, from which all duties of the Christian should be performed ; 19 — 24 with regard to earthly treasures, — from the impossibility of serving God and mammon ; 25 — 34 with regard to earthly cares, from the assurance that our Father God careth for us. vii. 1 — 12. Of our conduct towards other men : 7 — 11 parenthetically illustrated by the benignity and wisdom of God in his dealings with us. 13 — 27. The conclusion ; setting forth more strongly and plainly the dangers of hypocrisy; both in being led aside by hypo- critical teachers, and in our own inner life. 21. The doom of hypocritical false prophets introduces the doom of all hypocrites, and brings on the solemn close of the whole, in which the hypocrite and the true disciple are parabolically compared. These are good examples of the analyses furnished by commentators*. But the transcendent interest and importance of the subject justify a fuller examination. What, then, is the " text " ; and What is the argument of this model sermon ? * See also Farrar's exquisite description "kingdom" is the subject of some chapters of the scene, and summary of the sermon, of great power and beauty, which should which cannot be condensed or abbreviated be carefully studied. They throw much without doing it great injustice {Life of light on this sermon. Christ, i. 258—264). In Ecce Homo, the e2 kii INTRODUCTION.— NOTE M. If we find the first, it will take us a long way in our search for the second. The great subject of our Lord's ministry had always been the same; viz. He had " preached the gospel of the kingdom" (Matt. iv. 23, § 39). He began with the announcement "Except a man be born anew, he cannot see the kingdom of God." (John hi. 3, § 27.) And when he devoted himself exclusively to the work of his mission, " Jesus began to preach the gospel of God, and to say, Repent ye, for the ^ kingdom of heaven is at hand " (Matt. iv. 17 and Mark i. 14, harmonized, § 34). This was the teaching which was continued and amplified in the Sermon on the mount. And we observe at once, and throughout, the prominence given to this topic, the "kingdom of God," or the "kingdom of heaven." But this phrase*, as spoken by the forerunner, or by our Lord, bore a meaning quite different from that with which it was associated in the mind of the Jew. And we must appreciate this clearly, and keep it constantly in view. As used by the prophets and psalmists (generally), — by the Baptist, — by Jesus Christ, — by the New Testament writers, — and by the Christian Church in all ages, — the interpretation of the phrase is purely spiritual. Sometimes it signifies the reign of God in the heart of the individual believer; sometimes His dominion over the church on earth : or over the world ; sometimes the eternal glory of the life after death ; and sometimes that infinite sovereignty which includes all these, and which rules all beings and all things, everywhere and always. It was in this widest sense that the word was used by John the Baptist, and by Jesus. Now, though this employment of it is full of beauty and suggestiveness, it is obviously metaphorical. It has become so familiar to us, that we unconsciously read the spiritual meaning into the figurative language; and we are apt to suppose that the words of the Baptist, and of our Lord, presented the same ideas to their hearers that they do to us. But this was not so. To them, the "kingdom" was not figurative; it was real. The word exactly described the actual facts of history in the past: and, in the future, it promised the literal restoration of an ancient royalty, under the same dynasty as of old, but with wider ride, more exalted glory and eternal sway. In order to appreciate the absolute literalness of the interpretation on which the Jewish error was based, and the correction of which largely moulded the Sermon on the mount, it will be well to trace rapidly the origin of this belief. The government of the children of Israel was, at first, a pure theocracy. God was not only Creator and Sovereign of the universe. He was specially King of the Jewsf. They were his political subjects, — his "peculiar people." This conception was the centre and foundation of their national life. The demand made by Moses to Pharaoh was couched in the language of a wronged and insulted sovereign : "Let my people go, that they may serve me" (Exod. viii. 20, &c). The only authority of Moses was that "the people came unto him to inquire of God"; and that he " made them know the statutes of God and his laivs " (Exod. xviii. 16). Their * Matthew uses both forms — the "king- the synonym is instructive, "doniof /(fawn," and the "kingdom of God," f See Watson's Biblical Dictionary, pp. but the former is peculiar to his Gospel. In 450 etc., where this is developed and illus- the parallel passages in Luke and elsewhere trated. Observe also how significant be- in the New Testament, the phrase always is comes the superscription affixed to the Cross, "the kingdom of God," and accordingly Christ's murderers gave him unintentionally I have employed that form henceforward. the title which identified him with Jehovah, The two expressions are synonymous, and the true and eternal "King of the Jews." INTRODUCTION.— NOTE M. Ixiii desire "Make us a king to judge us like all the nations" (1 Sam. viii. 5) ; was denounced not as an act of ingratitude or unbelief but of disloyalty, because "the Lord their God was their king" (1 Sam. xii. 12). And when the political royalty of the house of David had been established, the psalmist constantly ascribed the kingdom to God ; and his successors claimed to belong to " the "kingdom of the Lord, in the hand of the sons of David" (2 Chron. xiii. 8). This early period of Jewish history had been crowded with the most glorious incidents of their national life. It had witnessed the plagues of Egypt, — the emancipation of their race, — the division of the sea and of Jordan, — the giving of the Law amid the thunders of Sinai, — the pillar of fire and cloud, — the standing- still of the sun and moon,— the conquest of Canaan, — and the building of the temple. It had heard the songs of David, and seen the magnificence of Solomon. In all this there was no metaphor. These events were actual facts of history, the signs and results of the "kingdom of God." Nor was this all. The Jews cherished the belief that this "kingdom" referred not only to the past, but to the future ; and they looked with growing expectation for the renewal of their ancient glory. And this seemed to be no fanciful and un- reasonable hope. According to their reading of the scriptures, it was the clear and repeated promise of Jehovah, their King ! They relied on Moses, the psalmists, and the prophets in support of this ambition. It had deepened and intensified with the lapse of years. And now the voice of tradition and the signs of the times seemed to join in indications of its immediate fulfilment. It had lately gathered fresh strength from the general misconception of the message both of the Baptist and of Jesus. Our Lord had distinctly announced that the prophecy of scripture had been fulfilled in himself. The national expectation went out to him, and they "hoped that "it was he which should redeem Israel" (Luke xxiv. 21, § 245). Never did so vast an audience long with such fevered eagerness for the declaration that should answer a nation's cry. But they had altogether lost sight of the most important characteristic of this kingdom. The prediction, which was also a command, was that they were to be "a kingdom of priests and a holy nation' 1 '' (Exod. xix. 4—6). This holiness was the foundation and source of their national prosperity. Their whole history was in fact a succession of types. Their slavery in Egypt, and its awful ending, their law and ritual were all of this character. Their victories and glory prefigured the ultimate triumph of holiness in the earth. The divine purpose was, — not to subjugate the world to Israel, — but to give all nations, Jews and Gentiles alike, to His Son. They had misunderstood this ; and had forgotten that the true kingdom of God must ever be a godly kingdom. If this vital characteristic be lost, the whole is changed. It may be great, or rich, or glorious, but it has ceased to be the kingdom of God. This was the case of the Jews. They had repeatedly become professed idolaters. Even when they adopted the form,— they had lost the spirit and power of godliness. They had ceased to be a godly kingdom, and as a consequence had ceased to be in any special sense "the kingdom of God." Their privileges might be restored; but, for the time, at all events, their sins had separated between themselves and God. They had gone astray both in their doctrine and their practice. They had become imbued with theories and customs diametrically opposed to God's law and his righteousness ; and were longing for a kingdom of bigotry, selfishness, and pride. lsiv INTRODUCTION.— NOTE M. On such a foundation our Lord could not build: and, therefore, his first great object in this sermon was to correct the national creed and conscience; to break down their fundamental and pervading error, and on its ruins to build the eternal gospel of the "kingdom of God." Accordingly, in the "introduction" to the sermon he arrested their attention, by- proclaiming the kingdom in his first sentence, and by repeated promises of its advent. But each renewed assurance taught them with increasing clearness and force, that it differed from all the royalties of earth ; that it belonged — not to the rich and haughty, — but to the poor in spirit: not to the conqueror and ruler, — bvit to the persecuted and despised. In the first nine verses he displays the kingdom by describing its citizens ; — then he indicates their relations to the world ; — avers that this is no new doctrine, but the confirmation and completion* of the Old Testament ; and so leads steadily up to Matt. v. 20 ; which will, I think, be found to be the " text " on which the whole of the subsequent sermon is founded. We have next to note that these seventeen introductory verses (3 — 19) have another distinct line of thought running through them, and converging on the 20th verse. That line appears when we observe that, — There was a second difficulty with which our Lord had to contend. Not only had the ambition of the Jews misled them into false belief,— it had debased their standard of religion, its practice, and its spirit. They had betrayed themselves into the hands of sectaries who "made void the word of God," and whose creed and conduct were alike fatal. These men were at once formalists, who preached evil doctrine ; and hypocrites, who lived evil lives. By their false teaching they misrepresented God's truth ; by their bad example they misled His church. Their sanction and support were given to the earthly, and not to the spiritual kingdom. But unhappily the people acknowledged their authority, and followed their example ; until their doctrines were accepted as the most perfect development of truth, and their lives ind conduct as the highest standard of godliness. It was therefore necessary for Jesus to expose the errors, and to denounce the characters of these "blind leaders of 'the blind." And we shall find, accordingly, that the introduction to the sermon has this double bearing. Beside the meaning we have already traced, it contains a powerful attack upon these "scribes and Pharisees." Our Lord does not irritate his hearers by frequent mention of these men by name. This would have worn the appearance of petulance and jealousy; and though the sermon assails them from beginning to end they are only named once. But that once is in the "text," and it gives power and point to the whole. Few, if any, of those present would fail to apply mentally the implied reproofs as they fell from the lips of Jesus. The poor in spirit, the meek, the merciful, the peacemakers and the persecuted, — the very * The word irX-ripwaai in Matt. v. 17 means " strong, filled with wisdom"; in Eph. iii. 19 more than is generally understood by the "that ye may be filled unto all the fulness English rendering "fulfil." It signifies to "of God." See also Eph. v. 18 and Phil. i. "fill out," or to " fill up" something which 11. Our Lord thus teaches that the Old has been left incomplete; as a painter finishes Testament was an incomplete revelation, a picture of which only a sketch has been and that his gospel not only satisfies its prepared, — or as a vessel containing liquid requirements, and "fulfils" its conditions, is filled up to overflowing. The same word but that it goes further and "fills up" God's in Matt, xxiii. 32 is rendered "Fill ye up design for the salvation of the world, which " then the measure of your fathers." So in was unfinished, and partially umevealed, Luke ii. 40 " the child grew, and waxed until the manifestation of His Sou. INTRODUCTION.— NOTE M. Ixv opposite to the Pharisee — were the citizens of the kingdom of heaven. All that hi ■was not, was blessed ; what he tried to be and was, came under the A Woe "unto you" of Jesus; — until in verses 13 — 15 his claim to be the purifier and teacher of the people was swept away by our Lord's assertion that His own humble disciples were, in truth, the salt of the earth, and the light of the world. But lest this uprooting of old and popular beliefs should seem to question the authority of the word of God, Jesus solemnly reaffirms that authority in verses 17 — 19, and thus we are once more brought to the text in verse 20. "Except your righteousness shall "exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into "the kingdom of heaven." The perfect sequence of the argument may, I hope, be gathered from the fol- lowing analysis ; and by collating it with the original Gospels of Matthew and Luke, as given in section 50. Subject: — The Gospel of the kingdom of God. Introduction. The purport of which is (mainly) to indicate arid condemn the prevailing errors with respect to the " kingdom of God ; " and thus to prepare for the systematic and full exhibition of the truth. (Matt. v. 3 — 19.) The gospel of the kingdom defined and contrasted with the teachings of the Pharisees, and the expectations of the Jews. (A) As to its nature ; (B) ., „ „ purpose; (C) ., „ „ AUTHORITY. (Matt. v. 3 — 12.) (A) The nature of the kingdom as displayed in the character and experience of its citizens in eight examples : each suggesting (but not specifying) a notorious characteristic of Pharisaism; — each inculcating its exact opposite as a Christian duty and privilege ; — each alleged to be a source of happiness, (though worldly j udgment would attribute to it humiliation and suffering); — and each accompanied by an appropriate reward ; — thus, — Implied characteristics of Characteristics of the true Appropriate and consequent the (Pharisee) formalist. citizens of the kingdom. reward. (v. 3) haughtiness . . . poverty of spirit .... the Kingdom of God (v. 4) self-sufficiency . . self-reproof .... . divine comfort (v. 5) obstinacy .... meekness favour of Providence (v. 6) longing for earthly hungering and thirsting the fulness of God rewards and preeminence after righteousness . . (v. 7) cruelty mercifulness infinite mercy (v. 8) external formalism purity of heart and life . intercourse with God allied with inward cor- ruption (v. 9) contentiousness . . peacemaking . . , . . adoption into God's family Ixvi INTRODUCTION.— NOTE M. Implied characteristics of the (Pharisee) formalist. {v. 10— 12) persecuting ty- ranny These eight are the marks of " the righteousness of " the Scribes and Phari- " sees." Characteristics of the true citizens of the kingdom. persecuted suffering . . Appropriate and consequent reward. the kingdom of God These eight are the marks of citizenship in the kingdom of God. (v. 14.) (v. 13.) (2) (1) (2) (v. 14.) (v. 15, 16.) (Matt. v. 17—19.) (C) These eight (beginning and ending, No. 1 and No. 8, with " the kingdom ") are the objects and the essence of Christianity. The result of these characteristics and rewards is that, in spite of the trials, and in consequence of the reward, the Christian is, in each case, pronounced to be "Blessed." (Matt. v. 13—16.) (B) The purpose of the gospel of the kingdom. (v. 13.) (1) To cultivate purity of life, as typified by " the salt.' 3 To cultivate knowledge of the truth, as typified by " the light." To cultivate this purity, — In themselves ; — In others. To cultivate this knowledge, — In themselves ; — In others. The authority of the gospel of the kingdom deduced from two considerations : It ratifies and confirms the Law of God, so far as that is revealed in the Old Testament. It expands and completes it, where its principles and precepts are imperfectly developed therein. The perfection of the gospel of the kingdom, [as thus indicated in (a) and (b)] is set forth in the " text " ; viz. — v. 20.) Proposition. — The "kingdom of God " is righteousness — (not formalism) — excelling the righteousness of the Scribes and Pharisees, the highest standard of religious life known to our Lord's hearers. This standard of righteousness, — the essence of the true king- dom, — explained and enforced by illustrative examples of its influence on human life : — As the explanation and fulfilment of the commands of the old Law. As the expansion and completion of that Law. As the source of entire consecration to God. 48.) Division I. The kingdom of God, as compared with the formal and imperfect service of a mere literal performance of the Mosaic Law ; in respect to social duties — Matt. v. 21—26. anger ; 27—32. lust ; (a) (Matt. Division I. Division II. Division III. (Matt. v. 21- INTRODUCTION.— NOTE M. lxvii Matt, v. 33 — 37. government of the tongue ; # 38 — 42. revenge ; 43 — 48. kindliness and courtesy. [Each of these five illustrations refers directly to the Mosaic command, by the repetition of the prefatory words " Ye have heard that it hath been said."] (Matt. vi. 1 — 18.) Division II. The kingdom, — as the expansion and com- pletion of the moral law, contrasted with the lives and conduct of the Scribes and Pharisees ; in respect to religious duties — Matt. vi. 1 — 18. hypocritical formalism ; as it was exhibited — 1 — 4. in abuses in almsgiving ; 5 — 15. prayer ; 16—18. fasting. (Matt. vi. 19 — vii. 23.) Division III. The kingdom, — as the source of entire consecration to God. vi. 19 — 21. In unworldliness, and desire for "treasures in heaven. 1 ' 22 — 24. „ singleness of aims ; 25 — 34. „ trust in Providence ; vii. 1 — 5. „ charity of judgment ; 6. „ reverence for divine things ; 7 — 11. „ obedient and faithful communion with God as our Father; 12. „ the "golden rule" of kindness ; 13, 14. „ self-denial and discipline ; 15 — 20. „ vigilant guard against error ; 21 — 23. ,, consecration of life as well as purity of creed. (Matt. vii. 24 — 27.) Conclusion. The whole solemnly enfox'ced by vii. 24, 25. the certainty of everlasting reward ; 26, 27. „ „ „ „ punishment. There is one further observation which should not be forgotten. "We have hitherto considered this sermon solely as addressed to the multitudes who heard it spoken in Galilee. It fulfilled however another function, totally distinct and, in one view, more important. It was a message to the church and the world, for ever. One of its many marvellous characteristics is that its precepts and warnings, specially framed to meet the temporary conditions of a peculiar and exclusive people, were equally adapted to the ever varying circum- stances of unborn millions in every age and clime. It is a perfect exposition of Christianity for modern, as well as for ancient days ; equally precious through the years past, present and to come. The vices which it denounces are those which always have been, and always will be most frequent and most fatal. The illus- trations are universally applicable, and we may read the sermon in England in the nineteenth century without thinking of its special applicability to Jerusalem in the first. The beatitudes, which carried rebukes to the Pharisees, convey to us precious promises and equally precious warnings, but without any local colour. And its unparalleled wisdom and unfathomable love will be the richest heritage of the church until the " consummation of the ages." btviii INTRODUCTION.— NOTE N. NOTE N. THE JUDGMENT AND THE COUNCIL. Section 50. In Matt. v. 21, 22, § 50 three degrees of wickedness are indicated, and three degrees of punishment awarded. The first degree of sinfulness consists in the nurturing of unlawful anger in the heart, but without giving to it any external and visible effect. The second is the yielding to such anger, so far as to give expression to sentiments of an irritating and contemptuous character. "Raca" signifies an empty, frivolous person. The third is the exhibition of intense hate, conveyed in such abusive and insult- ing terms as would cause, accompany, and embitter a passionate quarrel. But with regard to all three degrees, the words given are but illustrations. As Farrar well says (Life of Christ, I. 261), "The thing which Jesus forbids is not the mere use of particular expressions — for if that were all, he might have instanced taunts and libels ten thousand times more deadly — but the spirit of rage and passion out of which such expressions spring. Thus Raca (3> apdpwne neve) is used, with due cause, by St James (ii. 20), and fj.o>p6s is applied to the blind and wicked, not only by David (Ps. xiv. 1), but by our Lord himself (Matt, xxiii. 17, § 170)." The first degree of punishment, decreed for the first of these sins, is the "judg- ment" inflicted by the Din Mishpat or inferior court of twenty-three judges. By the Jewish law this tribunal was a local court formed of the elders of each city. It took cognizance of minor offences only. The second tribunal, the "council," was the central and superior court of the Sanhedrim of seventy-two judges. It consisted of the chief priests, elders and scribes ; and retained jurisdiction in capital offences, until deprived of it by their Roman conquerors. The third penalty was the "Gehenna of fire." In Gehenna (the valley of Hinnom), the Jews in their idolatrous days burnt their children as sacrifices to Moloch. In later times, the refuse of the temple and city had been consumed in its ceaseless fires. The bodies of slain malefactors were destroyed there as a last infamy after death; and, very rarely, the worst criminals were burnt alive in this horrible place. Robinson and others doubt these latter allegations, and assert that the fires of Moloch were the last that were kindled there. It is believed by them that the filth of the city was conveyed thither, so that it became one vast cesspool. At all events, the name of this valley was applied by the Jews to the place of ever- lasting torment, and the gates of Hell were said to be in Gehenna. Dean Mansel in his note on Matt. v. 22 in the Speaker's Commentary, New Test., vol. i. p. 28, says, — "The most natural interpretation seems to be to suppose that " three degrees of human punishment are used to describe by analogy three corre- INTRODUCTION.— NOTE O. lxix "sponding degrees of the divine sentence hereafter. The judgment, the council, the "Gehenna of fire will thus figuratively represent three degrees of the divine vengeance "against sin, corresponding to three degrees of temporal punishment under the Jewish "Law." In common with many other divines, the learned commentator names these three degrees as follows ; " death by the sword, inflicted by the minor courts ; death "by stoning, inflicted by the Sanhedrim; and, finally, death with the body cast into "the valley of Hinnom to be burned." I find it difficult to accept this interpretation, which affixes the extreme penalty of death in every case. It seems to destroy the proportion between three distinct offences on the one hand, and their respective punishments on the other. Moreover the local courts, though they once possessed the power of inflicting death in very rare and extraordinary cases, had long before our Lord's time ceased to have this prerogative. Their jurisdiction was limited to minor matters, and they could only award minor penalties. The Sanhedrim still claimed the right to adjudicate in more serious cases ; and, by appeal to the Roman Governor, they could obtain the infliction of sentences which they had no power themselves to pass (John xviii. 31, § 212; John xix. 7, § 218). Taking the whole passage together, our Lord's teaching is quite clear. It is that the mere existence of a malicious spirit deserves public exposure and condemnation. If the hatred, which is felt within, is so bitter that it finds expression in any word or overt act, it merits a severer penalty. But if its manifestation is accompanied by special malignity, — by the outburst of evil temper, — which is the source of conflict and bloodshed, the most awful punishment is not too severe for the sin. NOTE 0. THE LORD'S PRAYER. Sections 50, 121. The same form of prayer, substantially, is given by our Lord in Matt. vi. 9 (§ 50) and in Luke xi. 2 (§ 121)*. It is clear, however, that these passages refer to different occasions ; and the form comes to us therefore with double solemnity. It has been said by Lightfoot (and others) that it consists entirely of formulae already well known by the Jews, and gathered from the writings of their learned men. If this were true, it would not weaken its authority. But the evidence adduced in support of this theory is inadequate. The only and the sufficient title of this prayer to our reverence and devotional use, is that in the model sermon Jesus enjoined it as the model form ; and afterwards repeated it, as though even He could not improve upon its compre- hensiveness, beauty, and power. I do not attempt to expound or discuss it. I simply append the suggestive analytical paraphrase of it written by Bernard, who was Abbot of Clairvaux a.D. 1114 to 1153 : * The form in general use is not precisely Luke. It is in fact the Prayer-book version that which we find either in Matthew or of Archbishop Cranmer. lxx INTRODUCTION.— NOTE P. "Our Father" By right of creation, By merit of mercy, By bountiful Providence. "Which art in heaven;" The seat of thy majesty, The home of thy children, The kingdom of bliss. "Hallowed be thy name;" By the thoughts of our hearts, By the words of our mouths, By the works of our hands. "Thy kingdom come;" Of grace to inspire us, Of power to defend us, Of glory to crown us. "Thy will be done;" In weal, and in woe, In fulness, and in want, In life, and in death. "In earth as in heaven;" In us as in angels, Willingly, readily, faithfully, Without murmur, let, deceit. "Give us this day our daily bread ;" For the nourishing of our bodies, For the feeding of our souls, For the relief of our necessities. "And forgive us our debts ;" Whereby thou art dishonoured, Our neighbours wronged, Ourselves endangered. "AS WE FORGIVE OUR DEBTORS;" Who have hurt us in our bodies, Hindered us in our goods, Wronged us in our good name. "Lead us not into temptation;' 7 Of the wicked world, Of the enticing flesh, Of the envious devil. "But deliver us from evil;" Forgive that is past, Reprove that is present, Prevent what is to come. " For thine is the kingdom ;" To rule and to govern all, To command to do all, In all, by all, all in all. " NOW AND FOR EVER ; " At this present, In this world, In the world to come. "Amen ;" As thou sayest, so is it. As thou promisest, it shall be. As we pray, so be it, Lord. NOTE P. THE FOUNDATION OF THE CHURCH. Matt. xvi. 15—19. Section 101. This passage has given rise to much controversy, in consequence of the Romish church having built upon it the doctrine of its own ecclesiastical supremacy. The argument by which it attempts to support this contention rests upon three propositions, all of which are without foundation. They are these : — INTRODUCTION.— NOTE P. Ixxi I. The words of our Lord conferred preeminent dignity and authority on the apostle Peter, and designated him 'personally as the foundation of the whole church of Christ. II. Peter was the founder of the church at Rome, and subsequently its head and bishop. III. That the Pope, as bishop of Rome, has succeeded to Peter's office and supremacy, both at Rome and everywhere else. Before considering the true interpretation of the passage, we may dispose of these three suggestions. I. In answer to the first, we note that, Peter's supremacy was never recognised during his life, by (a) Our Lord. On the contrary, Jesus clearly taught the equality of the disciples. " One is your teacher, and all ye are brethren. One is your master, even the Christ" (Matt, xxiii. 8, 10, § 170). It is true that, knowing Peter's remarkable courage and energy, Jesus told him to "stablish" his brethren (Luke xxii. 32, § 183), but he never bade him to rule them. During the whole of our Lord's ministry Peter had no more supremacy than James or John. The very words which in Matt. xvi. 19, § 101, define the (supposed) "power of the keys" with regard to Peter, are actually repeated in Matt, xviii. 18, § 109, with regard to the whole body of the apostles, who are thus endowed with the same prerogative, "Verily I say unto you, What things soever ye shall bind on earth shall be bound "in heaven: and what things soever ye shall loose on earth shall be loosed in "heaven." The Romish interpretation of these verses (Matt. xvi. 18, 19) is sup- ported by no other passage ; and to build such a doctrine on this figurative expression is as absurd as it would be to contend that the words closely following prove that Peter was worldly nnd devilish ! " " But he turned, and said unto Peter, " Get thee behind me, Satan : thou art a stumbling-block unto me : for thou "mindest not the things of God, but the things of men" (Matt. xvi. 23, § 102). How soon, alas ! had the "rock" become a "stumbling-block !" (b) The other apostles never acknowledged any special authority in Peter. They clearly held that their equality was absolute ; and would continue to be so even in heaven. This is illustrated by the incident recorded in Matt. xx. 24, § 149 ; where the conduct of James and John was denounced as an unfair attempt to disturb the rightful equality of the rest of the apostles. "When they chose a presi- dent or bishop of the church at Jerusalem, they elected James in preference to Peter. "When Cephas came to Antioch," Paul, the youngest of the apostles, "resisted "him to the face, because he stood condemned" (Gal. ii. 11). The whole of that passage, from verse 6 to verse 14, should be specially noted ; and it is entirely based upon the existence of an absolute equality amongst the apostles. (c) Peter himself never pretended to assume any higher office or authority than was conferred on all the rest ; and never refers to any such distinction in any way. (d) The form of expression here used does not, in fact, convey the doctrine which it is supposed to teach. The same metaphor occurs frequently in the New Testament. It is to be noted that, in every instance, the " pillars " of the church lxxii INTRODUCTION.— NOTE P. or its " foundations " * are men, not doctrines. And the figure is applied not only to Peter but to all his brethren. For example, " Ye are built upon the foundation of the apostles and prophets" (Eph. ii. 20). And again, "The wall of the city "had twelve foundations, and on them the twelve names of the twelve apostles of "the Lamb" (Rev. xxi. 14). (e) But, lastly, the only true " foundation " of the church is our blessed Lord himself; and no true Christian of any church would suggest that Jesus was a foundation built on the rock, — Peter ! This would indeed be an inversion of history, theology and common sense ! Isaiah prophetically described the Saviour thus (xxviii. 16), "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious " corner stone of sure foundation." Jesus applied to himself the scripture "The stone which the builders rejected, "The same was made the head of the corner." (Matt. xxi. 42, § 164.) Paul asserts the truth conclusively, "For other foundation "can no man lay than that which is laid, which is Jesus Christ" (1 Cor. iii. 11). And again, "Christ Jesus himself being the chief corner stone" (Eph. ii. 20). Peter himself loyally gives the dignity to his master. He does this both in his speech, " He is the stone which was set at nought of you the builders, which was made the head of the corner" (Acts iv. 11); and with still greater fulness in his Epistle. (1 Pet. ii. 3—8.) II. The second proposition rests on the tradition that Peter founded the church at Rome, and was subsequently its first " bishop." The answer to this is twofold. (a) It is by no means clear that Peter was ever at Rome in his life t- There is an ancient tradition that he went there ; that, at a time of impending persecu- tion, he prepared to leave the city ; that he was met at the gate by the Lord Jesus Christ ; and that he returned and was martyred. (See Smith's Diet, of the Bible, ii. 805, 806). There is no scriptural support for this narrative or any part of it. In fact we hear very little about him after his imprisonment, recorded in Acts xii. 3 — 19. We know that he wrote the two Epistles which bear his name, and that is nearly all. But on the whole, the better opinion would seem to be, that he probably visited Rome about a year before his death, and was murdered there. The matter is, however, involved in much doubt. (b) But even if we accept the tradition that Peter, following in the footsteps of Paul, did at some time visit Rome, it is practically certain that he held no local office there. It would seem that, like Paul, he devoted his time and energy to the important and apostolic work of extended travel ; and in the course of this he visited * In connexion with this metaphor, in represented, which the growth of the church is figured t On the 9th and 10th of Feb. 1872 there by the building of a house or temple, several was a most interesting and learned discus- different words are employed in the New sion on this subject. It took place in Rome Testament. For example, stone, foundation, between three Catholic priests (under in- rock, headstone, pillar, cornerstone, &c, all structions from the Vatican), and three these are but varied expressions of the same Protestant Evangelicals, Gavazzi, Sciarelli, thought : and in this note we include them and Ribetti. The report of the debate was all, as our object is to discuss the substance, translated and edited by the Rev. William and not the varied forms in which it is Arthur. INTRODUCTION.— NOTE P. lxxiii the Christian churches in many countries. We have no exact record of his missionary efforts ; but, as far as auy reliable evidence exists, it is pretty* clear that he was no more bishop of Rome than he was of Jerusalem or Corinth. But this is not all. For even if we had sufficient ground for believing that Peter visited Rome, fixed his abode there, and assumed the spiritual government of its church, the third proposition would still call for proof that there has been a regular and uninterrupted succession of bishops from apostolic times to our own days. This contention is involved in such difficulty and doubt that it is hopelessly inadmissible, unless we are prepared to accept legends for facts, and to substitute tradition for history. III. If all these obstacles were surmounted ; if we could assume that Peter was the first bishop of Rome, and that the Popes have been his legitimate successors in an unbroken line, there would still be no foundation for the claim of universal supremacy by the bishop of Rome or Canterbury or Constantinople or anywhere else. The bishopric of Rome is not the bishopric of the whole church, any more than the bishopric of Ephesus or of Britain. Moreover, the commendation of Peter was of himself alone. It was not an authority vested in him and his successors at Csesarea, at Rome, or elsewhere. The words of our Lord absolutely exclude the idea of succession in any form and to any degree. They are addressed to and are confined to Peter alone ; not to him personally; — nor to him and any successors anywhere; — but to him, as the spokesman of the whole body of the Apostles then and there present, who had joined in the declaration of faith which earned our Lord's commendation. Dismissing therefore these suggestions of ecclesiastical ambition, let us look for the true purport of our Lord's words. It is unfortunate that in the conflict which has arisen in consequence of these shadowy and arrogant claims the exaggerations on one side have been met by mistaken attempts to minimise the substantial truth on the other. Papists have tried to exalt Peter unduly ; Protestants have been thereby tempted to derogate unwisely from his real and deserved authority. As we have already said, — our Lord addressed Peter, not exclusively, but as the representative of the rest of the apostles*. They had all joined in the same confes- sion ; they had all been taught of the Father, not by flesh and blood ; they had all been pronounced blessed in the blessing pronounced upon Peter ; and now Peter's name is used representatively to shew that they were all, collectively, in their office and doctrine, to be the foundation of the Christian church. The further exposition of this passage is ably and concisely given in Smith's Diet, of Bible, ii. 800 (in an article by that learned writer, Dr F. C. Cook) in the following words : "Peter was the rock" (or stone) "on which the church would be built, as the repre- sentative of the Apostles, as professing in their name the true faith, and as " entrusted specially with the duty of preaching it, and thereby laying the founda- " tion of the Church. This is borne out by the facts that St Peter on the day of " Pentecost t, and during the whole period of the establishment of the church, was "the chief agent in all the work of the ministry, in preaching, in admitting both * This is fully and admirably treated in " itself beginning on the day of Pentecost Watson's Exposition, p. 233. " by the laying of three thousand living t "He was the first of those foundation "stones on this very foundation." Alford, " stones (Rev. xxi. 14) on which the living i. 173. " temple of God was built : this building lxxiv INTRODUCTION.— NOTE Q. "Jews and Gentiles, and laying down the terms of communion. This view is " wholly incompatible with the Roman theory, which makes him the representative "of Christ, not personally, but in virtue of an offue essential to the permanent " existence and authority of the church." NOTE Q. COINS, WEIGHTS AND MEASURES. Translators of the Bible have constantly tried to describe the coins and measures, &c. mentioned in it by using the names of those in modern use which most nearly represent them. If this can be done successfully, the employment of familiar terms will of course simplify the narrative, but as the values do not correspond with modern standards, some confusion has been imported into the text. The equivalents adopted by the American Committee seem to me to be better than our own. The following explanations will, I think, be found both intelligible and accurate : MONEY. Mite. The smallest coin named in the New Testament was the (\(itt6v), Upton. This is mentioned three times, viz., in the parallel passages of Mark xii. 42 and Luke xxi. 2, § 171 ; and in Luke xii. 59, § 66, and is always translated "mite." Its value was -1078 of a penny or about three-eighths of an English farthing. The translation " mite " is therefore substantially accurate. CODRANTES (FARTHING). Two lepta, or mites, made one codrantes (Kobpdvrrjs) ; mentioned twice, viz. in Matt. v. 26, § 50, and Mark xii. 42, § 171, and is in both cases and with sufficient closeness translated "farthing.'" Its value was -2156 of a penny (English), or •8624 (rather more than three-quarters) of a farthing. Assarion (Farthing) Four codrantes, or farthings, made one assarion (dcradpiov) ; mentioned twice, in Matt. x. 29, § 87; and Luke xii. 6, § 63. In both cases the Revised Version translates this also by the same word "farthing" though its value was four times as much as the codrantes to which the same name is assigned. The American Committee translate it by the word penny, which is, in my opinion, very much to be preferred. Its value was -86245 of a penny or 3 -4498 (nearly 3£) farthings. Denarius (Penny). Ten assaria (or pence) made one denarius (drjvdpiov). This coin is mentioned fourteen times ; viz., in the parallel passages in Matt. xxii. 19, Mark xii. 15, and Luke xx. 24, § 166; and in Mark xiv. 5 and John xii. 5, § 179. It is also found in Matt, xviii. 28, § 110 ; Matt. xx. 2, 9, 10, 13, § 147 ; Mark vi. 37, § 91 ; Luke vii. 41, § 54; Luke x. 35, § 117; and John vi. 7, § 91. In both the Authorized and INTRODUCTION.— NOTE Q. lxxv Revised Versions this word is uniformly translated "penny," but the American Committee have suggested the rendering "shilling" in every case except in the parallel passages in § 166. As the whole point of our Lord's answer there turns on the design impressed on the particular coin which was produced to him, it is probably better to retain in that instance its specific name * of denarius. Else- where, the word "shilling" appears to give the nearest interpretation that our modern coinage will supply ; for its value was 8 - 6245 pence, or rather more than S\d. Drachma (Piece of Silver). The denarius was a Roman silver coin. The drachma (opa^r?) was a Greek silver coin of equal value. It is mentioned thrice only, in Luke xv. 8, 9, § 124, and both the Authorized and Revised Versions render it in the text simply as " piece of silver " without giving it any specific name, and its name and value are stated in the margin. Didrachm (Half-Shekel). Two drachmas (or denarii) made one didrachma (Si'Spa^oi/). This word occurs twice only, both times being in Matt. xvii. 24, § 106. The didrachma was a Greek silver coin, and was equal to the Jewish half-shekel, which was the regular temple tribute (Ex. xxx. 13 &c. ; and 2 Chron. xxiv. 9). Its value was Is. 5^d. of English money. The Authorized Version calls it simply the "tribute money." The Revised Version renders it by its equivalent in Jewish coinage, viz. " half-shekel." Stater (Shekel). Two didrachmas were equal to one stater, which is mentioned once only; in Matt. xvii. 27, § 106. The Authorized Version calls it simply " a piece of money." The Revised Version renders it "shekel." "The stater must here mean a silver " tetradrachm ; and the only tetradrachms then current in Palestine were of the " same weight as the Hebrew shekel. And it is observable in confirmation of the "minute accuracy of the Evangelist, that, at this period, the silver currency in " Palestine consisted of Greek imperial tetradrachms, or staters, and Roman denarii "of a quarter their value, didrachms having fallen into disuse. Had two didrachms " been found by St Peter the receivers of tribute would scarcely have taken them ; " and, no doubt, the ordinary coin paid was that miraculously supplied." Smith's Diet. Bible, iii. 1376. * Remembering the nature of the contro- a personification of Rome) and the words versy between our Lord and bis opponents, pontif maxim (High Priest). This outrage I it is most interesting to observe the remark- Jewish pride and Jewish belief in every able significance of the legend on this coin. way. Its bust of the emperor violated their It was doubtless a denarius struck during understanding of the second commandment. the reign of Tiberius; and one of these is Its assertion of the empire of Tiberius, of now preserved at the British Museum, and his office as High Priest, and above all of the is copied in Smith's Die. Bible, i. 427. On deification of the lately deceased Augustus the obverse it bore the head of Tiberius intensified the insult to their nation and Caesar and the words ti oesab divi aug f then creed. Bearing this in mind, refer to Augustus (Tiberius Casar the august son of our Lord's unanswerable reply, Matt. xxii. the Divine Augustus), and on the reverse a 20, &c, § 160. female figure seated (and probably meant as W. / lxxvi INTRODUCTION.-NOTE Q. Mna (Pound). In Luke xix. 13—25, § 153, the mna> which the Authorized Version and the Revised Version agree in translating as " pound," is mentioned nine times. The word does not occur elsewhere. Its value may be taken at about £3. 2s. 6d. Talent. The talent was a weight (of gold or silver) ; not a coin, or number of coins. It is mentioned once in Matt, xviii. 24, § 110; and fourteen times in Matt. xxv. 15—28, § 175, and may there be reckoned as worth about £240. In turning Jewish money into Roman, and indeed in all estimates of the value of Roman coins, it must be remembered that under the emperors the coinage was much depreciated. MEASURES OF LENGTH AND DISTANCE. Cubit. The cubit occurs three times : in Matt. vi. 27, § 50 ; Luke xii. 25, § 50 ; and John xxi. 8, § 250. It was 1-824 of a foot — about 21 inches. Stadium (Furlong). The word ovv (literally, were ministering) shews that the ministration of a probably invisible host supported Jesus throughout the whole time. During the crisis of the temptation as described in Matthew and Luke it would seem that this ministration was temporarily suspended and its return at the triumphant close is narrated in the similar, but not parallel, passage in Matthew at the end of the section. t Deut. viii. 3. || Psalm xci. 11, 12. IT Deut. vi. 16. 15 §§ 22, 23] THE MINISTRY OF THE FORERUNNER. Matt. iv. 7—11. Thou shalt not 3 tempt the Lord thy God. Again, the devil taketh him unto an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them ; and he said unto him, All these things will I give thee, if thou wilt fall down and worship me. 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. Then the devil leaveth him ; and behold, angels came and ministered unto him. Luke iv. 12, 5—8, 13. Thou shalt not 3 tempt the Lord thy God. And he led him up, and shewed him all the kingdoms of 6 the world in a moment of time. And the devil said unto him, To thee will I give all this authority, and the glory of them : for it hath been delivered unto me ; and to whomsoever I will I give it. If thou therefore wilt worship before me, it shall all be thine. And Jesus answered aud said unto him, *It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. And when the devil had completed every temptation, he departed from him 7 for a season. 1 Gr. loaves. 2 Gr. winp. 3 Or, try, or make trial of (Amer.] the inhabited earth. 7 Or, until Or, in 5 Or, a loaf « Gr. § 23. The Baptist's t renewed testimony to the Messiah. Bethany {or Bethabara). John i. 19—39. 19 And this is the witness of John, when the Jews sent unto him from Jerusa- ?o leni priests and Levites to ask him, Who art thou 1 % And he confessed, and 21 denied not ; and he confessed, I am not the Christ. And they asked him, What then? Art thou Elijah? ||And he saith, I am not. Art thou the prophet? 22 IT And he answered, No. They said therefore unto him, Who art thou ? that we 23 may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of * Deut. vi. 13. t The clear and positive testimony of all three gospels, and especially of Mark i. 12, § 22, shews that the baptism of Jesus was followed immediately by his temptation. He must therefore have returned to Bethabara (or Bethany) and have met John again. % See note G, page xlvii. || See Mai. iv. 5. This expectation of the immediate coming of Elijah is illustrated in Luke ix. 8, &c, § 90: Mark viii. 28, § 101: Matt. xvii. 10, § 103, with the parallel passages in each case. IT Deut. xviii. 15, 18. 1G THE PUBLIC MINISTRY OF OUR LORD. [§§ 23, 24 John i. 23—39. 24 the Lord, as said Isaiah * the prophet. 1 And they had been sent from the* Phari- 25 sees. And they asked him, and said unto him, Why then baptizest thou, if 26 thou art not the Christ, neither Elijah, neither the prophet ? John answered them, saying, I baptize 2 with water : in the midst of you standeth one whom 27 ye know not, even he that cometh after me, the latchet of whose shoe I am not 28 worthy to unloose. These things were done in 3 Bethany beyond Jordan, where John was baptizing. 29 On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lanib 30 of God, which 4 taketh away the sin of the world ! This is he of whom I said, After me cometh a man which is become before me : for he was 6 before me. 31 And I knew him not t ; but that he should be made manifest to Israel, for 32 this cause came I baptizing 2 with water. And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven ; and it abode upon him. 33 And I knew him notf : but he that sent me to baptize 2 with water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding 34 upon him, the same is he that baptizeth 2 with the Holy Spirit. And I have seen, and have borne witness that this is the Son of God. 35, 36 Again on the morrow John was standing, and two of his disciples ; and 37 he looked upon Jesus as he walked, and saith, Behold, the Lamb of God ! And 38 the two disciples heard him speak, and they followed Jesus. And Jesus turned, and beheld them following, and saith unto them, What seek ye ? And they said unto him, Rabbi (which is to say, being interpreted, 6 Master), where abidest 39 thou ? He saith unto them, Come, and ye shall see. They came therefore and saw where he abode ; and they abode with him that day : it was about the tenth hour. 1 Or, And certain had been sent from among the Pharisees. 2 Or, in s Many ancient authorities read Bethalarah, some, Betharabah. * Or, beareth the sin 5 Gr. first in regard of me. 6 Or, Teacher PART III. THE PUBLIC MINISTRY OF OUR LORD. Time. — Probably about three years. See note H, page 1. § 24. The admission of the first disciples, Andrew and another (John), Peter, Philip, Nathanael. Luke iii. 23. 23 And Jesus himself, when he began to teach, was about thirty J years of age. John i. 40—51. 40 One of the two that heard John speak, and followed him, was Andrew, Simon 41 Peter's brother. He fmdeth first his own brother Simon, and saith unto him, 42 We have found the Messiah (which is, being interpreted, 1 Christ). He brought hint unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of 2 John : thou shalt be called Cephas (which is by interpretation, 3 Peter). 43 On the morrow he was minded to go forth into Galilee, and he fmdeth Philip: * Isaiah xl. 3. upon the service, to do the work in the tent t See note G, pa«e xlvii. of meeting." See Numb. iv. 3, 35, 39, 43, 47. X The age at which the priests " entered w. 17 2 §§ 24, 25] THE PUBLIC MINISTRY OF OUR LORD. John i. 43- 51. 44 and Jesus saith unto him, Follow me. Now Philip was from Bethsaida, of the 45 city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus 46 of Nazareth, the son of Joseph. And Nathanael said unto him, Can any good 47 thing come out of Nazareth ? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold, an Israelite * indeed, in whom 48 is no guile ! Nathanael saith unto him, Whence knowest thou me ? Jesus an- swered and said unto him, Before Philip called thee, when thou wast under the 49 fig tree, I saw thee. Nathanael answered him, Rabbi, thou art the Son of God ; 50 thou art King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou 1 thou shalt see 51 greater things than these. And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man.f 1 That is, Anointed. 2 Gr. Joanes, called in Matt. xvi. 17, Jonah. 8 That is, Rock or Stone. § 25. Christ's first miracle. He turns water into wine. Gana. John ii. 1—12. 1 And the third % day there was a marriage in Cana of Galilee ; and the mother 2 of Jesus was there : and Jesus also was bidden, and his disciples, to the mar- 3 riage. And when the wine failed, the mother of Jesus saith unto him, They 4 have no wine. And Jesus saith unto her, Woman, what have I to do with thee ? 5 mine hour is not yet come. His mother saith unto the servants, Whatsoever 6 he saith unto you, do it. Now there were six waterpots of stone set there after - the Jews' manner of purifying, containing two or three 1 1 firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to 8 the brim. And he saith unto them, Draw out now, and bear unto the 1 ruler 9 of the feast. And they bare it. And when the ruler of the feast tasted the water 2 now become wine, and knew not whence it was (but the servants which 10 had drawn the water knew), the ruler of the feast calleth the bridegroom, and saith unto him, Every man setteth on first the good wine ; and when men have drunk freely, then that which is worse : thou hast kept the good wine until now. n This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him. 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and there they abode not many days. 1 Or, steward 2 Or, that it had become * Compare Ps. lxxiii. 1 and Kom. ii. 28, 29. " Atlas of ancient geography " the distance t This is the first time this name is given would appear to be a little more, to Jesus. It is to be noted that, — he himself || See note Q, page lxxvi. Alford calculates suggests it, — it is given as the parallel to the entire quantity of water at about 126 "the Son of God" (verse 49), — and it is part gallons. This supply was provided for the of a prophecy involving his divine authority. numerous washings both of persons and of J This would seem to be the third day from vessels prescribed by the Jewish ritual or "the morrow "mentioned in John i. 43 in the custom, see Matt. xv. 2, and Mark vii. 2 — 5, last section. On that day " he was minded to § 94. According to this "tradition of the go forth into Galilee," and probably started elders" the Pharisees washed before and after on his journey; having had the interview meat, not merely for purposes of cleanliness with Nathanael just before his departure. and convenience, but as a religious duty. The He would therefore have nearly four days in omission of this duty was a crime equal to which to reach Cana. This would afford fornication, and punishable by excommuni- ample time for the journey, which would be cation. One of the rabbis says, "he that about fifty miles according to Robinson's cal- taketh meat with unwashen hands is worthy culation. On the admirable map in Smith's of death." IS THE PUBLIC MINISTRY OF OUR LORD. [§§ 26, 27 § 26. The first passover during Christ's public ministry. His first* purging of the temple. Jerusalem. John ii. 13—25. 13 And the passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 And he found in the t temple those that sold oxen and sheep and doves, and 15 the changers $ of money sitting: and he made a scourge of cords ||, and cast all out of the t temple, both the sheep and the oxen ; and he poured out the changers' 16 money, and overthrew their tables ; and to them that sold the doves he said, Take these things hence ; make not my Father's house a house of merchandise. n His disciples remembered that it was written TT, x The zeal of thine house shall 18 eat me up. The Jews therefore answered and said unto him, What sign shewest 19 thou unto us, seeing that thou doest these things ? Jesus answered and said unto 20 them, Destroy this 2 temple, and in ** three days I will raise it up. The Jews therefore said, Forty and six years was this 2 temple in building, and wilt thou 21, 22 raise it up in three days? But he spake of the 2 temple of his body. When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said. 23 Now when he was in Jerusalem at the passover, during the feast, many be- 24 lieved on his name, beholding his signs which he did. But Jesus did not trust 25 himself unto them, for that he knew all men, and because he needed not that any one should bear witness concerning 3 man ; for he himself knew what was in man. ft 1 Or, Zeal for thine house, (Amer.) - Or, sanctuary 3 Or, a man; for. ..the man § 27. Private discourse with Nicodemus. Jerusalem during the Passover. John iii. 1—21. 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the 2 Jews : the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God : for no man can do these Xt signs that 3 thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born a anew, he cannot see the king- 4 dom of God. Nicodemus saith unto him, How can a man be born when he is old 1 can he enter a second time into his mother's womb, and be born % 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of 6 water and the Spirit, he cannot enter into the kingdom of God. That which is 7 born of the flesh is flesh ; and that which is born of the Spirit is spirit. Mar- 8 vel not that I said unto thee, Ye must be born 1 anew. 2 The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it * See §§ 159 and 162, for the second purging || The form of the expression clearly in- of the temple and consequent demand (by dicates that this was not a weapon to be used the chief priests) of the authority of Jesus. on the wrong-doers, but a scourge with which See also note + to Matt. xxi. 13, § 159. to drive forth the animals, "both the sheep t The word here translated temple is dif- and the oxen." ferent from that which is used in vv. 19, 20, H Psalm lxix. 9. 21. In verses 14 and 15 it refers to the outer ** See note I, page li. court or court of the Gentiles. See Introduc- tt For some instances, amongst others, in tion, note B, page xxx. which our Lord displayed this knowledge, see J Who changed the Roman money which Matt. ix. 4, § 41; xii. 25, § 56; Luke vi. 8, was the ordinary coin of the country into § 47; ix. 47, § 107; John xvi. 19, § 193. Jewish shekels to be used in the temple JJ See John ii. 18, 23, § 26. service. See note E, page xli. 19 2—2 §§ 27, 28] THE PUBLIC MINISTRY OF OUR LORD. John Hi. 8 — 21. 9 cometh, and whither it goeth : so is every one that is born of the Spirit. Nico- io demus answered and said unto him, How can these things be 1 Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these n things? Verily, verily, I say unto thee, We speak that we do know, and bear 12 witness of that we have seen ; and ye receive not our witness. If I told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly 13 things ? And no man hath ascended into heaven, but he that descended out of u heaven, even the Son of man, 3 which is in heaven. And as Moses lifted up the 15 * serpent in the wilderness, even so must the Son of man be lifted up : that whosoever 4 believeth may in him have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whoso- 17 ever believeth on him should not perish, but have eternal life. For God sent not the Son into the world to judge the world ; but that the world should be 18 saved through him. He that believeth on him is not judged : he that believeth not hath been judged already, because he hath not believed on the name of the 19 only begotten Son of God. And this is the judgement, that the light is come into the world, and men loved the darkness rather than the light ; for their 20 works were evil. For every one that 5 doeth 6 ill hateth the light, and cometh 21 not to the light, lest his works should be r reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, 8 that they have been wrought in God. 1 OT,J'rom above 2 Or, The Spirit breatheth 3 Many ancient authorities omit which is in heaven. 4 Or, believeth in him may have 6 Or, practiseth 6 Or, evil (Amer.) 7 Or, convicted 8 Or, because § 28. John the Baptist's last testimony to Jesus as the Christ. JEnon near Salim. John iii. 22—36. 22 After these things came Jesus and his disciples into the land of Judaea ; and 23 there he tarried with them, and baptized. And John also was baptizing in iEnon near to Salim, because there l was much water there : and they came, 24, 25 and were baptized. For John was not yet cast into prison. There arose therefore a questioning on the part of John's disciples with a Jew about purify- 26 ing. And they came unto John, and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same baptizeth, 27 and all men come to him. John answered and said, A man can receive nothing, 28 except it have been given him from heaven. Ye yourselves bear me witness, 29 that I said, I am not the Christ, but, that I am sent before him. He that hath the bride is the bridegroom : but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice : 30 this my joy therefore is 2 fulfilled. He must increase, but I must decrease. 31 He that cometh from above is above all : he that is of the earth is of the earth, and of the earth he speaketh : 3 he that cometh from heaven is above 32 all. "What he hath seen and heard, of that he beareth witness ; and no man 33 receiveth his witness. He that hath received his witness hath set his seal to 34 this, that God is true. For he whom God hath sent speaketh the words of 35 God : for he giveth not the Spirit by measure. The Father loveth the Son, and 36 hath given all things into his hand. He that believeth on the Son hath eternal life ; but he that 4 obeyeth not the Son shall not see life, but the wrath of God abideth on him. 1 Gr. were many waters 2 Or, is made full (Amer.) 8 Some ancient authorities read he that cometh from heaven beareth witness of what he hath seen and heard. * Or, believeth not * Numbers xxi. 8, &c. 20 THE PUBLIC MINISTRY OF OUR LORD. [§§ 29, 30 § 29. The forerunner's testimony closed by his imprisonment. Prison of Machcerus. (See Note G, page xlvii.) Matt. xiv. 3—5. For Herod Mark vi. 17—20. For Herod himself had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. Luke iii. 19, 20. 19 But Herod the tetrarch, being re- proved by him for Herod- ias his brother's wife, and for all the evil things which Herod had done, 20 2 added yet this above all, that he shut up John in prison. had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip's wife : for he had married her. ; For John said unto Herod, It is not lawful for thee to have thy brother's wife. 19 And Herodias set herself against him, and desired to kill him ; and she could 20 not ; for Herod feared John, knowing that he was a righteous man and a holy, and kept him safe. And when he heard him, he x was much perplexed; and he heard him gladly. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. 1 Many ancient authorities read did many things. 3 Or, added this also to them a!! (Anier.) § 30. Jesus departs from Judaea to Galilee. Now when Mark L 14 Now he heard that John was delivered up*, after that John was delivered up, John iv. 1—3. 1 When therefore the Lord knew how that the Pharisees had heard that Jesus was making and baptizing more disci- 2 pies than John, (although Jesus himself baptized not, but his disciples), See §§ 29, 53, 89. 21 Mark i. 14. John iv. 3. Jesus 3 he left Judsea, and came into departed again into Galilee. Galilee. §§ 30, 31] THE PUBLIC MINISTRY OF OUR LORD. Matt. iv. 12. he withdrew into Galilee. § 31. On his way to Galilee Jesus passes through Sychar, and teaches a woman op Samaria. Sychar. John iv. 4—42. i, 5 And he must needs pass through Samaria. So he cometh to a city of Sama- ria 3 called * Sychar, near to the parcel of ground that Jacob gave to his son 6 Joseph : and Jacob's 1 well was there. Jesus therefore, being wearied with his 7 journey, sat 2 thus by the x well. It was about the t sixth hour. There cometh a 8 woman of Samaria to draw water : Jesus saith unto her, Give me to drink. For 9 his disciples were gone away into the city to buy food. The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, which am a Samaritan woman? ( 3 For Jews have no dealings with Samaritans.) io Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink ; thou wouldest have asked of him, and n he would have given thee living water. The woman saith unto him, 4 Sir, thou hast nothing to draw with, and the well is deep : from whence then hast 12 thou that living water? Art thou greater than our father Jacob, which gave 13 us the well, and drank thereof himself, and his sons, and his cattle ? Jesus answer- ed and said unto her, Every one that drinketh of this water shall thirst again : H but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a x weh of water 15 springing up unto eternal life. The woman saith unto him, 4 Sir, give me this 16 water, that I thirst not, neither come all the way hither to draw. Jesus saith unto 17 her, Go, call thy husband, and come hither. The woman answered and said unto him, I have no husband. Jesus saith unto her, Thou saidst well, I have no 18 husband : for thou hast had five husbands ; and he whom thou now hast is not 19 thy husband : this hast thou said truly. The woman saith unto him, 4 Sir, I 20 perceive that thou art a prophet. Our fathers worshipped in this \ mountain ; 21 and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this 22 mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not: we worship that which we know: for || salvation is 23 from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth : 5 for such doth the Father seek 24 to be his worshippers. 6 God is a Spirit : and they that worship him must wor- 25 ship in spirit and truth. The woman saith unto him, I know that Messiah cometh (which is called Christ) : when he is come, he will declare unto us all 26 things. Jesus saith unto her, I that speak unto thee am he. 27 And upon this came his disciples ; and they marvelled that he was speaking with a woman ; yet no man said, What seekest thou ? or, Why speakest thou 28 with her ? So the woman left her waterpot, and went away into the city, and * The ancient Shechem. The name Sy- + The mountain was Gerizim. Sychar (or char was probably derived from the Hebrew Shechem) lay between it and mount Ebal. sacJiar, to purchase, in memory of the pur- See Deuteronomy xi. 29, 30, and Judges ix. 7. chase by Jacob of the plot of ground as de- There had formerly been a large and celebra- scribed in Gen. xxxiii. 19, and Joshua xxiv. ted temple on Gerizim, but John Hyrcanus 32, with which compare Gen. xlviii. 22, the Maccabee had destroyed it about a hundred marginal reading in the Eevised Version. and thirty-nine years before the visit of our t About midday. Jesus had therefore Lord. It was said to have been built by walked for several hours in the fierce heat Sanballat, mentioned by Ezra and Nehemiah. and was "wearied" and athirst. || Isaiah ii. 2 — 4. 22 THE PUBLIC MINISTRY OF OUR LORD. [§§ 31, 32 John iv. 28—42. 29 saith to the men, Come, see a man, which told me all things that ever t I did : 30 can this be the Christ ? They went out of the city, and were coming to him. 31, 32 In the mean while the disciples prayed him, saying, Rabbi, eat. But he said 33 unto them, I have meat to eat that ye know not. The disciples therefore said 34 one to another, Hath any man brought him aught to eat ? Jesus saith unto them, My meat is to do the will of him that sent me, and to accomplish his 35 work. Say not ye, There are yet four months, and then cometh the harvest ? behold, I say unto you, Lift up your eyes, and look on the fields, that they are 36 7 white already unto harvest. He that reapeth receiveth wages, and gathereth fruit unto life eternal ; that he that soweth and he that reapeth may rejoice together. 37, 38 For herein is the saying true, One soweth, and another reapeth. I sent you to reap that whereon ye have not laboured : others have laboured, and ye are entered into their labour. 39 And from that city many of the Samaritans believed on him because of the 40 word of the woman, who testified, He told me all things that ever I did. So when the Samaritans came unto him, they besought him to abide with them : and he 41, 42 abode there two days. And many more believed because of his word ; and they said to the woman, Now we believe, not because of thy speaking : for we have heard for ourselves, and know that this is indeed the Saviour of the world. 1 Gr. spring : and so in ver. 14 ; but not in ver. 11, 12. 2 Or, as he was 3 Some ancient authorities omit For Jews have no dealinos with Samaritans. And see note E, page xliii. 4 Or, Lord 5 Or, for such the Father also seeketh ' 6 Or, God is spirit 7 Or, white unto harvest. Already he that reapeth $c. § 32. Jesus having returned to Galilee heals a nobleman's son. Capernaum. Luke iv. 14, 15. John iv. 43—54. u And Jesus 43 And after the *two days he went forth from thence t returned in the power of the Spirit into Galilee : into Galilee. 44 For Jesus himself testified, that a prophet hath no honour in his own 45 country J. So when he came into Galilee, the Galilseans received him, having seen all the things that he did in || Jerusalem at the feast: for they also went unto the feast. and a fame went out concerning him through all the region round 15 about. And he taught in their synagogues, being glorified of all. 46 He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain 1 noble- 47 man, whose son was sick at Capernaum. When he heard that Jesus was come out of Judaea into Galilee, he went unto him, and besought him that he would come ^8 down, and heal his son; for he was at the point of death. Jesus therefore said unto 49 him, Except ye see signs and wonders, ye will in no wise believe. The Nobleman saith 50 unto him, 2 Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went * See John iv. 40, § 31. t See Luke iv. 24, in the next section, t From Judeea, his birthplace. See vv. 44 || See John ii. 23, § 26. and 47. 23 §§ 32, 33] THE PUBLIC MINISTRY OF OUR LORD. John iv. 50—54. 51 his way. And as he was now going down, his 3 servants met him, saying, that his 52 son lived. So he inquired of them the hour when he began to amend. They said 53 therefore unto him, Yesterday at the seventh* hour the fever left him. So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth : 54 and himself believed, and his whole house. This is again the second t sign that Jesus did, having come out of Judsea into Galilee. i Or, king's officer 2 Or, Lord 3 Gr. bondservants. § 33. Jesus teaches at Nazareth and is rejected there. Nazareth. Luke iv. 16—30. 16 And he came to Nazareth, where he had been brought up : and he entered, as his 17 custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him Hhe book of the prophet Isaiah. And he opened the 2 book, and found the place where it was written J, 18 The Spirit of the Lord is upon me, 3 Because he anointed § me to preach 4 good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, 19 To proclaim the acceptable year of the Lord. 20 And he closed the 2 book, and gave it back to the attendant ||, and sat down : and the 21 eyes of all in the synagogue were fastened on him. And he began to say unto them, 22 To-day hath this scripture been fulfilled in your ears. And all bare him witness, and wondered at the words of grace which proceeded out of his mouth : and they 23 said, Is not this Joseph's son ? And he said unto them, Doubtless ye will say unto me this parable, Physician, heal thyself : whatsoever we have heard done at Caper- 24 naumll, do also here in thine own country. And he said, Verily I say unto you, No 25 prophet is acceptable in his own country. But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up 26 three years and six months, when there came a great famine over all the land ; and unto none of them was Elijah sent, but only to 6 Zarephath**, in the land of Sidon, 27 unto a woman that was a widow. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only ttNaaman the 28 Syrian. And they were all filled with wrath in the synagogue, as they heard these 29 things ; and they rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their city was built, that they might throw him down 30 headlong. But he passing through the midst of them went his way. 1 Or, a roll 2 Or, roll 3 Or, Wherefore 4 Or, the gospel 5 Gr. Sarepta. * See note J, page lii. The so-called books were more properly de- t See John ii. 11, § 25. scribed as rolls; being written, not on leaves % See Isaiah lxi. 1, 2, where the literal and bound together, but on long continuous rendering is "the year of the Lord's good sheets of parcbment fastened at each end to pleasure," or, "of acceptance" — the year in a round rod on which they were rolled and which he will accept. (See Isaiah xlix. 8 ; unrolled, displaying in the middle between the lviii. 5; lx. 7.) rolls whatever portion of the writing was § By applying this prophecy to himself, desired, our Lord claimed to be "The anointed one"; If Namely, the healing of the nobleman's that is, — in the Greek, — "the Christ"; and, — son, recorded in the last section. John iv. in the Hebrew, — "the Messiah." 46 — 54. || Or cleric, or servant, whose duty it was ** 1 Kings xvii. 8 — 16. to take charge of the sacred books and of the ft 2 Kings v. 1 — 14. other furniture and property of the synagogue. 24 THE PUBLIC MINISTRY OF OUR LORD. [§34 § 34. Jesus fixes his abode at Capernaum and preaches the gospel of God. Capernaum. Matt. iv. 13—17. 13 And leaving Nazareth, he came and dwelt* in Capernaum, which is by the sea, in the borders of Zebulun 1 1 and Naphtali : that it might be fulfilled which was spoken 1 by Isaiah the prophet, saying t, 15 The land of Zebu- lun and the land of Naphtali, 2 Toward the sea, be- yond Jordan, Galilee of the 3 Gentiles, 16 The people which sat in darkness Saw a great light, And to them which sat in the region and shadow of death, To them did light spring up. n From that time began Jesus to preach, and to say, Repent ye ; for the kingdom of heaven is at hand. [u Mark i. 14, 15. Jesus came into Galilee,] Luke iv. 31. 31 And he came down to Capernaum, a city of Galilee. preaching the 4 gospel of God, and saying, 1 Or, through The time is fulfilled, and the kingdom of God is at hand : repent ye, and believe in the i gospel. 2 Gr. The way of the sea. 3 Gr. nations. * Or, good tidings * This marks a very important epoch in our Lord's history. He now selected the place where most of his ministry would be exercised and most of his works done. The succession of events is as follows : — After the baptism by John, Jesus went from Bethabara to Cana and from thence on a temporary visit to Ca- pernaum (John ii. 12, § 25). From the fact that "he and his mother and his brethren" went together, we may probably assume that Joseph was dead and the family residence in Nazareth discontinued. Our Lord then at- tended the Passover (§ 26) in Jerusalem and afterwards departed again into Galilee (§ 30) passiqg through Sychar (§ 31) to Nazareth (§ 33) where he had been brought up (Luke iv. 16), and where the people were accustomed to hear him take part in the service of the synagogue. If they had received him, it may be that he would have resumed his abode there ; but they expelled him with violence (Luke iv. 29, § 33), and leaving Nazareth he came "and dwelt" in Capernaum. This became his chief residence or mission house during the remainder of his life. His journeyings were many and almost incessant ; but this was his home, — the house mentioned in Matt. xiii. 1 , § 69 and elsewhere. Having thus chosen his regular and fixed abode (see marginal note 7 to Mark iii. 19, § 56), he called his disciples (§ 36), and began the work of his mission, t Isaiah ix. 1, 2. 25 §§ 35, 36] THE PUBLIC MINISTRY OF OUR LORD. § 35. The miraculous draught of fishes*. Matt. iv. 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. Sea of Galilee. Mark i. 16. Luke v. 1—10. 16 And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea : for they were fishers. l Now it came to pass, while the multitude press- ed upon him and heard the word of God, that he was 2 standing by the lake of Gennesaret; and he saw two boats standing by the lake: but the fishermen had 3 gone out of them, and were washing their nets. And he entered into one of the boats, which was Simon's, and asked him to put out a little from the land. And he sat down and taught the multitudes out of the boat. 4 And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a 5 draught. And Simon answered and said, Master, we toiled all night, and took nothing : but at thy word 6 I will let down the nets. And when they had this done, they inclosed a great multitude of fishes; and 7 their nets were breaking ; and they beckoned unto then- partners in the other boat, that they should come and help them. And they came, and filled both the boats, 8 so that they began to sink. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, Depart 9 from me; for I am a sinful man, Lordf. For he was amazed, and all that were with him, at the draught of in the fishes which they had taken; and so were also 1 James and John, sons of Zebedee, which weJavman uie with Simon. ey heard these i or, Jacob 1 in unto the Hown 36. Jesus calls Peter and Andrew; and afterwards James and John to the ministry*. Matt. iv. 19— 22. And he saith unto them, Come ye after me, and I will make you fishers of men. By the Sea of Galilee. Mark i. 17—20. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. Luke v. 10, 11. And Jesus said unto Simon, Fear not ; from henceforth thou shalt 2 catch men. * See note K, page lii. + See Exod. xx. 19, Judges xiii. 22, Isaiah vi. 5. 26 THE PUBLIC MINISTRY OF OUR LORD. [§§ 36, 37 Matt iv. 20—22. Mark i. 18-20. Luke v. 11. 20 And 18 And li And when they had brought their boats to land, they straightway left the straightway they left the nets, and followed him. nets, and followed him. 21 And going on 19 And going on from thence a little further, he saw he saw other two brethren, 1 James the son of Zebe- 1 James the son of Zebe- dee, and John his dee, and John his brother, in brother, who also were in the boat with the boat Zebedee their father, mending their nets ; mending the nets. and he 20 And straightway he 22 called them. And called them : and they straightway left they left they left all, the boat and their their father Zebedee father, in the boat and followed him. with the hired servants, and went after him. and followed him. 1 Or, Jacob 2 Gr. take alive § 37. The first healing of a demoniac by Jesus. In the Synagogue at Capernaum. Mark L 21—28. And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught. is 42^-^ were astonished at his t : for he taught them > having authority, and not as the scribes. And straightway there was in their synagogue a man with an unclean spirit ; and he cried out, saying, What have we to do with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I know thee who thou art, the Holy One of God. And Jesus rebuked 1 him, saying, Hold thy peace, and come out of him. And the unclean spirit, Hearing him and crying with a loud voice, Luke iv. 31—37. And he was teaching them on the sabbath day : and they were astonished at his teaching ; for his word was with authority. And in the synagogue there was a man, which had a spirit of an unclean 3 devil ; and he cried out with a loud voice, 4 Ah ! what have we to do with thee, thou Jesus of Nazareth 1 art thou come to destroy us ? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the 3 devil had thrown him down in the midst, 27 §§ 37, 38] THE PUBLIC MINISTRY OF OUR LORD. Mark i. 26-28. came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What is this ? a new teaching ! with authority he commandeth even the unclean spirits, and they obey him. And the report of him went out straightway everywhere into all the region of Galilee round about. Luke iv. 35—37. he came out of him, having done him no hurt*. And amazement came upon all, and they spake together, one with another, saying, What is 5 this word ? for with authority and power he commandeth the unclean spirits, and they come out. And there went forth a rumour concerning him into every place of the region round about. 1 Or, it 2 Or, convulsing come out 9 " Gr. demon. * Or, Let alone 6 Or, this word, that with authority... § 38. Jesus heals Peter's wife's mother and others. Capernaum. Matt. viii. 14—17. Mark i. 29-34 Luke iv. 38-41. 38 And he rose up n And 29 And straightway, when Jesus 3 when they were come out of the synagogue, from the synagogue, was come into they came into and entered into Peter's house, the house of Simon and Andrew, with 4 James and John. the house of Simon. he saw 30 Now And his wife's mother t Simon's wife's mother t Simon's wife's mother t lying sick lay sick was holden of a fever. of a fever ; with a great fever ; and straightway they and they tell him of her : besought him for her. 15 And he 31 and he came and 39 And he stood over her, touched her hand, took her by the hand, and raised her up ; and rebuked the fever ; and the fever left her ; and the fever left her, and it left her : and and and immediately she arose, and she she rose up and ministered unto him. ministered unto them. ministered unto them. 16 And when 32 And 40 And when 1 even was come, at even, when the sun did set J, the sun was J setting, all * And therefore the word "tearing" in Mark i. 26 does not indicate a physical lacera- tion, and the marginal reading of that passage "convulsing" is the more accurate. t See 1 Cor. ix. 5. X And when (the sun being set), the Sab- bath [see § 37] was legally past : and the friends could bring the sick without offend- ing the rigid prejudices of the scribes and Pharisees. 28 THE PUBLIC MINISTRY OF OUR LORD. [§§ 38. 39 Matt. viiL 16, 17. they brought unto him many 1 possessed with devils : and he cast out the spirits with a word, Mark i. 32, 34. they brought unto him all that were sick, and them that were 1 possessed with devils. And all the city was gathered together at the door. Luke iv. 40, 41. they that had any sick with divers diseases brought them unto him ; and healed all that were sick : And he healed many that were sick with divers diseases, and cast out many 6 devils ; and he laid his hands on every one of them, and healed them. And 6 devils also came out from many, crying out, and saying, Thou art the Son of God. and he And rebuking them, suffered not the 5 devils he suffered them not to speak f, because they to speak t, because they knew him 6 . knew that he was the Christ. 17 that it might be fulfilled which was spoken 2 by Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases*. 1 Or, demoniacs 2 Or, through 8 Some ancient authorities read when he was come out of the synagogue, he came 28; 32 - sa An eye for an eye, and a tooth for 39 a tooth : but I say unto you, Resist not 12 him that is evil; but whosoever smiteth thee on thy right 20 To him that smiteth thee on the one cheek, turn to him the other also. cheek offer also the other ; 4D And if any man would go to law and from him that with thee, and take away thy coat, taketh away thy cloke let him have thy cloke also. withhold not thy coat also. 41 And whosoever shall 13 compel thee to go one mile, go with him twain. 42 Give to him that asketh thee, 30 Give to every one that asketh thee ; * Exod. xx. 13; Levit. xxiv. 21. IT Deut. xxiv. 1. t See note N, page lxviii. ** Exod. xx. 7; see marginal reading in X Exod. xx. 14. Revised Version. Levit. xix. 12. § Matt, xviii. 9, § 109. tt Exod. xxi. 24; Levit. xxiv. 19, 20. || Matt, xviii. 8, § 109. 45 §50] THE PUBLIC MINISTRY OF OUR LOED. 44 Matt. v. 42—48 ; vi. 1—7. and from him that would borrow of thee turn not thou away. Ye have heard that it was said, Thou shalt love thy neighbour,* and hate thine enemy : f but I say unto you, Love your enemies, Luke vi. 30—36. and pray for them that persecute you; 45 that ye may be sons of your Father which is in heaven : for he maketh his sun to rise on the evil and the good, and 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? 28 and of him that taketh away thy goods ask them not again. And as ye would that men should do to you, do ye also to them likewise. But I say unto you which hear, Love your enemies, do good to them that hate you,J bless them that curse you, pray for them that despitefully use you. 32 And if ye love them that love you, what thank have ye ? for even sinners love those that love them. 33 And if ye do good to them that do good to you, what thank have ye? for even 34 sinners do the same. And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to 35 sinners, to receive again as much. But love your enemies, and do them good, and lend, 26 never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind 36 toward the unthankful and evil. Be ye merciful, even as your Father is merciful. 48 Ye therefore shall be perfect, as your heavenly Father is perfect. Matt. vi. 1 Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father which is in heaven. 2 When therefore thou doest alms, sound not a trumpet before thee, as the hypo- crites do in the synagogues and in the streets, that they may have glory of men. 3 Verily I say unto you, They have received their reward. But when thou doest alms, 4 let not thy left hand know what thy right hand doeth : that thine alms may be in secret : and thy Father which seeth in secret shall recompense thee. 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 corners of the streets, that they may be seen 6 of men. Verily I say unto you, They have received their reward. But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall recompense 7 thee. And in praying use not vain repetitions, as the Gentiles do : for they think * Lev. xix. 18. + Deut. xxiii. 6. J See Prov. xxv. 21, marginal reading vised Version. § See Acts xiv. 17. Ee- || See note E, page xl. 46 THE PUBLIC MINISTRY OF OUR LORD. [§50 Matt. vi. 7—29. 8 that they shall be heard for their much speaking. Be not therefore like unto them : 9 for 15 your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye : * Our Father which art in heaven, Hallowed be thy name. io, n Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this 12 day 16 our daily bread. And forgive us our debts, as we also have forgiven our 13 debtors. And bring us not into temptation, but deliver us from 12 the evil one 17 . u 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, io Moreover when ye fast, be not, as the hypocrites, of a sad countenance f : for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, 17 They have received their reward. But thou, when thou fastest, anoint thy head, 18 and wash thy face : that thou be not seen of men to fast, but of thy Father which is in secret : and thy Father, which seeth in secret, shall recompense thee. 19 Lay not up for yourselves treasures upon the earth, where moth and rust doth 20 consume, and where thieves 18 break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves 21 do not 18 break through nor steal : for where thy treasure is, there will thy heart be 22 also. The lamp of the body is the eye : if therefore thine eye be single, thy whole 23 body shall be full of light. 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 dark- 2* ness ! 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, and mammon J. Ye cannot serve God 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 ? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns ; and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto his 19 stature? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow ; they toil not, neither do they spin : yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Luke xii. 22—31. And he said unto his disciples, Therefore I say unto you, Be not anxious for your 26 life, what ye shall eat ; nor yet for your body, what ye shall put on. For the 26 life is more than the food, and the body than the raiment. Consider the ravens, that they sow not, neither reap ; which have no store-chamber nor barn ; and God feedeth them : of how much more value are ye than the birds ! And which of you by being anxious can add a cubit unto his 19 stature ? If then ye are not able to do even that which is least, why are ye anxious concerning the rest? Consider the lilies, how they grow : they toil not, neither do they spin ; yet I say unto you, Even Solomon in all his glory 1] was not arrayed like one of these. * Compare Luke xi. 2 — 4, § 121. See note 0, page lxix. t See Isaiah lviii. 5. % Compare Luke xvi. 9, 11, 13, § 126. Riches are here personified as an idol or deity to whom worship and service are rendered instead of to the true God. The name " mammon " is derived from an Aramaean word signifying Riches. § See Phil. iv. 6; 1 Pet. v. 7 (Rev. Ver.) H The royal colour amongst the Jews was white. 47 50] THE PUBLIC MINISTRY OF OUR LORD. 32 Matt. vi. SO— 34 ; vii. 1—4. 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 ? Be not therefore anxious, saying, What shall we eat ? or, What shall we drink ? or, Wherewithal shall we be clothed? For after all these things do the 20 Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow : for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof. Matt. vii. 1—4. Judge not that ye be not judged. For with what judgement ye judge, ye shall be judged : and with what measure ye mete, it shall be measured unto you. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out Luke xii. 28—34 ; vi. 37 — 42. But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven ; how much more shall he clothe you, ye of little faith? And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after : but your Father knoweth that ye have need of these things. Howbeit, seek ye 27 his kingdom, and these things shall be added unto you. 32 Fear not, little flock ; for it is your Father's good pleasure to give you the 33 kingdom. Sell that ye have, and give alms ; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth 34 near, neither moth destroyeth. For where your treasure is, there will your heart be also. Luke vi 3T— 42. 37 And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned : release, and ye shall be released : 38 give, and it shall be given unto you ; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again. 39 And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit ? 40 The disciple is not above his 28 master: but every one when he is perfected shall be as his 2S master. 41 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is 42 in thine own eye ? Or how canst thou say to thy brother, Brother, let me cast out the mote that is 48 THE PUBLIC MINISTRY OF OUR LORD. [§50 Luke vi. 42—46. in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to cast out the mote that is in thy brother's eye. Matt. vii. 4—23. of thine eye ; and lo, the beam is in 5 thine own eye? 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. 7 * Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened 8 unto you : for every one that asketh receiveth ; and he that seeketh findeth ; and to 9 him that knocketh it shall be opened. Or what man is there of you, who, if his io son shall ask him for a loaf, will give him a stone ; or if he shall ask for a fish, H will give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things 12 to them that ask him ? 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, is Enter ye in by the narrow gate : for wide 21 is the gate, and broad is the way, that H leadeth to destruction, and many be they that enter in thereby. 22 For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it. 15 Beware of false prophets, which come to you in sheep's clothing, but inwardly 16 are ravening wolves f. By their fruits ye shall know them. Do men gather grapes 17 of thorns, or figs of thistles? 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 bringeth not forth good fruit is hewn down, and cast into the fire. so Therefore by their fruits ye shall know them. Luke vi. 43—46. 43 For there is no good tree that bringeth forth corrupt fruit ; nor again a corrupt tree that bringeth forth good fruit. 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of 22 my Father which is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out 23 devils, and by thy name do many u mighty works? 23 And then will I profess unto them, I 44 For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they 45 grapes. The good man out of the good treasure of his heart bringeth foi'th that which is good ; and the evil man out of the evil treasure bringeth forth that which is evil : for out of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say ? * Compare the following passage with Luke xi. 9—13, § 121. W. 49 t Compare Acts xx. 29, 30. § 50] THE PUBLIC MINISTRY OF OUR LORD. Matt, vii 23—29 ; viii. 1. never knew you : depart from me, ye that work iniquity. 24 Every one therefore which heareth these words of mine, and doeth them, shall be likened unto a wise man, which built his house upon the 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. 2fi And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, which 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 ended these words, the multitudes were 29 astonished at his teaching : for _ he taught them as one having authority, and not as their scribes. Matt. viii. 1. l And when he was come down from the mountain, great multitudes followed him. Luke vi. 47—49 ; vii. 1. Every one that cometh unto me, and heareth my words, and doeth them, I will shew you to whom he is like : he is like a man building a house, who digged and went deep, and laid a foundation upon the rock : and when a flood arose, the stream brake against that house, and could not shake it : 29 because it had been well builded. But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation ; against which the stream brake, and straightway it fell in ; and the ruin of that house was great. After he had ended all his sayings in the ears of the people, he entered into Capernaum. i Some ancient authorities transpose ver. 4 and 5. - Many ancient authorities insert without cause. 3 An expression of contempt. 4 Or, March, a Hebrew expression of condemnation. 5 Gr. unto or into. 6 Gr. Gehenna nf fire. 7 Some ancient authorities omit deliver thee. 8 Gr. Gehenna. 9 Or, toward la Some ancient authorities read But your speech shall be. » Or, evil: as in ver. 39 ; vi. 13. 12 Or, evil 13 Gr. impress. i* That is, collectors or renters of Roman taxes: see note E, page si. 15 Some ancient authorities read God your Father. 16 Gr. our bread for the coming day. " Many authorities, some ancient, but with variations, add For thine is the kingdom, and the power, and iluz glory, for ever. A men. w Gr. dig through. 19 Or, age ; or, the measure of his life (Amer.) 20 Gr. nations. 21 Some ancient authorities omit is the gate. ~ Many ancient authorities read How narrow is the gate, $C. a Gr. demons. -* Gr. powers. 25 Some ancient authorities read despairing of no man. '- 6 Or, soul 27 Many ancient authorities read the kingdom of God. 28 Or, teacher 23 Many ancient authorities read for it had been founded upon the rock : as in Matt. vii. 25. r>o THE PUBLIC MINISTRY OF OUR LORD. [§51 § 51. Jesus heals the servant op a centurion. Capernaum. Matt. viii. 5—13. And when he was entered into Capernaum, there came unto him *a centurion, beseeching him, and saying, Lord, my 1 servant lieth in the house sick of the palsy, grievously tormented. And he saith unto him, I will come and heal him. And the centurion answered and said, Lord, I am not 2 worthy that thou shouldest come under my roof : Luke vii. 2—10. 2 And a certain centurion's 6 servant, who was 8 dear unto him, was sick and 3 at the point of death. And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his 5 servant. i And they, when they came to Jesus, besought him earnestly, saying, He is worthy that thou shouldest do this 5 for him : for he loveth our nation, and himself built us our synagogue. 6 And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself : for I am not 2 worthy that thou shouldest come under my roof : * Matthew says that the centurion " came." Luke with greater verbal precision states that he had persuaded the elders of the Jews to come as representing him. No doubt, he thought that our Lord as a Jew would be more likely to be influenced by a deputation consisting of men of his own nation. He would also feel that his own liberality to them, which might perhaps commend him to Jesus, could be pleaded with a better grace by them than by himself. Still the mission was his own suggestion and act, and Matthew was quite justified in ascribing it to him on the principle Qui facit per alium, facit per se, "He who does a thing by another, does it by "himself." Thus in Matt. xi. 3, § 53, John is described as having said to Jesus "Art "thou he that cometh?" whereas in fact the question was put by the disciples, (mentioned in the preceding verse), sent by John, who was at that time in prison. Similarly, as Robinson points out, in John iv. 1, § 30, Jesus is said to baptize, when he did it by his disciples. In John xix. 1, § 216 Pilate is said to have scourged Jesus ; certainly not with his own hands. In Mark x. 35, § 149 James and John are stated to have made a certain request, whereas we know from Matt. xix. 20 (same section) that they did it through their mother who spoke on their behalf. The form of ex- pression there used is instructive. In verses 20 and 21 Matthew reports only the inter- vention of the mother and our Lord's words to her. But Jesus recognized that though the request was made by her lips, it was iu truth the desire of her sons spoken through her. In verse 22 he turns to them, and deals with them directly in words which are common both to Matthew and Luke. Verse 24 shews that the other apostles applied the same prin- ciple, and understood the incident in the same way. 51 4—2 §§ 51, 52] THE PUBLIC MINISTRY OF OUR LORD. Matt. viii. 8—13. but only say 3 the word, and my J servant 9 shall be healed. For I also am a man 4 under authority, having under myself soldiers : and I say to this one, Go, and he goeth ; and to another, Come, and he cometh ; and to my 6 servant, Do this, and he doeth it. io And when Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, 6 I have not found so great faith, no, not in Israel, n And I say unto you, that many shall come from the east and the west, and shall 7 sit down with Abraham, and Isaac, and Jacob, in the kingdom of j 2 heaven : but the sons of the kingdom shall be cast forth into the outer dark- ness : there shall be the weeping and 13 gnashing of teeth*. And Jesus said unto the centurion, Go thy way ; as thou hast believed, so be it done unto thee. And the l servant was healed in that hour. Luke vii. 7—10. 7 wherefore neither thought I myself worthy to come unto thee : but say 3 the word, and my x servant 8 shall be healed. For I also am a man set under authority, having under myself soldiers : and I say to this one, Go, and he goeth ; and to another, Come, and he cometh ; and to my 6 servant, Do this, and he doeth it. 9 And when Jesus heard these things, he marvelled at him, and turned and said unto the multitude that followed him, I say unto you, I have not found so great faith, no, not in Israel. io And they that were sent, returning to the house, found the 6 servant whole. i Or, boy 2 Gr. sufficient. s Gr. with a word. * Some ancient authorities insert set : as in Luke vii. 8. * Gr. bondservant. 6 Many ancient authorities read With no man in Israel have I found so great faith. 7 Gr. recline. 8 Or, precious to him Or, honourable with him § 52. Jesus raises from the dead the son of a widow at Nain. Nain. Luke vii. 11—17. li And it came to pass 1 soon afterwards, that he went to a city called Nain ; and 12 his disciples went with him, and a great multitude. Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his 13 mother, and she was a widow : and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. u And he came nigh and touched the bier : and the bearers stood still. And he said, 15 Young man, I say unto thee, Arise. And he that was dead sat up, and began to 16 speak. And he gave him to his mother. And fear took hold on all : and they glorified God, saying, A great prophet is arisen among us : and, God hath visited his 17 people. And this report went forth concerning him in the whole of Judaea, and all the region round about. i Many ancient authorities read on the next day. Compare Luke xiii. 28, 29, § 136. 52 THE PUBLIC MINISTRY OF OUR LORD. [§53 § 53. John (in prison) sends messengers to Jesus. Jesus discourses to the multitudes concerning john. Capernaum. Matt. xi. 2—19. Now when John heard in the *prison the works of the Christ, he sent by his disciples, and said unto him, Art thou he that cometh, or look we for another ? 4 And Jesus answered and said unto them, Go your way and tell John the 5 things which ye do hear and see : the blind receive their sight f, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have 1 good tidings 6 preached to them. And blessed is he, whosoever shall find none 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 8 with the wind ? But what went ye out for to see ? a man clothed in soft raiment ? Behold, they that wear soft raiment 9 are in kings' houses. 2 But wherefore went ye out ? to see a prophet ? Yea, I say unto you, and much more 10 than a prophet. This is he, of whom it is written, % Behold, I send my messenger before thy face, Luke vii. 18-35. 18 And the disciples of John told him of all these things. 19 And John calling unto him 10 two of his disciples sent them to the Lord, saying, Art thou he that cometh, or look we for another ? 20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying, Art thou he that 21 cometh, or look we for another? In that hour he cured many of diseases and u plagues and evil spirits ; and on many that were blind he bestowed sight. 22 And he answered and said unto them, Go your way, and tell John what things ye have seen and heard ; the blind receive their sight t, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have 23 1 good tidings preached to them. And blessed is he, whosoever shall find none occasion of stumbling in me. 24 And when the messengers of John were departed, he began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken 25 with the wind ? But what went ye out to see ? a man clothed in soft raiment ? Behold, they which are gorgeously apparelled, and live delicately, 26 are in kings' courts. But what went ye out to see ? a prophet ? Yea, I say unto you, and much more 27 than a prophet. This is he of whom it is written, J Behold, I send my messenger before thy face, * See note G, page xlix. t Isai. xxxv. 5, 6. % See Malachi hi. 1. 53 53] THE PUBLIC MINISTRY OF OUR LORD. Matt. xi. 10—19. Who shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist : yet he that is 3 but little in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence 13 take it by force. For all the prophets u and the law prophesied until John. And if ye are willing to receive *it, this is 15 Elijah, which is to come*. He that hath ears 6 to hear, let him hear. 16 But whereunto shall I liken this generation 1 It is like unto children sitting in the marketplaces, which call unto n their fellows, and say, We piped unto you, and ye did not dance; we wailed, and ye did not 6 mourn. 18 For John came neither eating nor drinking, 19 and they say, He hath a 7 devil. The Son of man came eating and drinking, and they say, Behold, a gluttonous man, and a winebibber, a friend of t publicans and sinners ! And wisdom 8 is justified by her 9 works J. Luke vii. 27—35. Who shall prepare thy way before thee. I say unto you, Among them that are born of women there is none greater than John : yet he that is 3 but little in the kingdom of God is greater than he. 29 And all the people when they heard, and the + publicans, justified God, ^be- ing baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected for themselves the counsel of God, 13 being not baptized of him. 31 Whereunto then shall I liken the men of this generation, and to what are they like ? 32 They are like unto children that sit in the marketplace, and call one to another ; which say, We piped unto you, and ye did not dance ; we wailed, and ye did not weep. 33 For John the Baptist is come eating no bread nor drinking wine ; 34 and ye say, He hath a 7 devil. The Son of man is come eating and drinking ; and ye say, Behold, a gluttonous man, and a winebibber, a friend of f publicans 35 and sinners ! And wisdom 8 is justified of all her children %. 1 Or, the gospel 2 Many aucient authorities read But ivhat ivent ye out to see? a prophet ? 3 Gr. lesser. i Or him ' 6 Some ancient authorities omit to hear. 6 Gr. beat the breast. ' Gr. demon. s Or, was 9 Many ancient authorities read children : as in Luke vii. 35. 10 Gr. certain two. n Gr. scourges. & Or, having been M Or, not having been * See Malachi iv. 5. f See note E, page xl. J Eobinson (p. 41) says : " This obscure ' sentence has been well explained, in harmony 1 with the context, thus, — The divine wisdom, 1 which has done all that was possible to ' draw her children to herself, by using di- ' verse methods in the ministry of John and " in that of Christ (see verses 16 — 19) is in " this manner absolved from the complaints " of her children, namely, the wayward Jewish "people, who are called also 'the sons of " 'the kingdom' (Matt. viii. 12, §51) and 'the "'sons of the prophets and of the cove- "'nant' (Acts hi. 25)." 54 THE PUBLIC MINISTRY OF OUR LORD. [§§ 54, 55 § 54. A WOMAN ANOINTS THE FEET OF JESUS IN THE HOUSE OF A PHARISEE. Capernaum ? Luke vii. 36—50. 36 And one of the Pharisees desired him that he would eat with him. And he 37 entered into the Pharisee's house, and x sat down to meat. And behold, a woman* which was in the city, a sinner ; and when she knew that he was 2 sitting at meat in 38 the Pharisee's house, she brought 3 an alabaster cruse of ointment, and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and 4 kissed his feet, and anointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were 5 a prophet, would have perceived who and what 40 manner of woman this is which toucheth him, that she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, 4i 6 Master, say on. A certain lender had two debtors : the one owed five hundred 42 7 pence f, and the other fifty. When they had not wherewith to pay, he forgave them 43 both. Which of them therefore will love him most 1 Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou hast rightly 14 judged. And turning to the woman, he said unto Simon, Seest thou this woman ? I entered into thine house, thou gavest me no water for my J feet : but she hath 45 wetted my feet with her tears, and wiped them with her hair. Thou gavest me no 46 || kiss : but she, since the time I came in, hath not ceased to 8 kiss my feet. My head with oil thou didst not anoint : but she hath anointed my feet with ointment. 47 Wherefore I say unto thee, Her sins, which are many, are forgiven ; for she loved 48 much : but to whom little is forgiven, the same loveth little. And he said unto her, 49 Thy sins are forgiven. And they that sat at meat with him began to say 9 within 50 themselves, Who is this that even forgiveth sins ? And he said unto the woman, Thy faith hath saved thee ; go in peace. 1 Or, reclined 2 Or, reclining 3 Or, a flask 4 Gr. kissed much. 8 Some ancient authorities read the prophet. See John L 21, 25 ; § 23. 6 Or, Teacher ' Or, shillings (Amer.) See marginal note on Matt, xviii. 28 ; § 110. 8 Gr. kiss much. » Or, among § 55. Jesus, with the twelve, makes a second circuit in Galilee. Luke viii. 1 — 3. 1 And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the x good tidings of the kingdom of God, and with 2 him the If twelve, and certain women which had been healed of evil spirits and infirmities, Mary that was called Magdalene**, from whom seven 2 devils had gone 3 out, and Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto 3 them of their substance. 1 Or, gospel 2 Gr. demons. s Many ancient authorities read him. * See note T, page lxxviii. and Mary the wife or more correctly the t See note Q, page lxxiv. widow of Clopas (John xix. 25, § 222) and X Gen. xviii. 4. mother of James and Joses (Matt, xxvii. 56, || 2 Sam. xv. 5. § 226). As to the non-identity of Clopas If See note L, page lv. with the Cleopas mentioned in Luke xxiv. 18, ** That is, Mary of the town of Magdala, to § 245; and as to the death of Clopas, — see distinguish her from Mary the mother of our Smith's Bib. Diet. i. 337. Lord, Mary the sister of Lazarus and Martha, 55 §56] THE PUBLIC MINISTRY OF OUR LORD. § 56. Jesus heals a demoniac and his enemies blaspheme. Galilee. Matt. xii. 22—37. Mark Hi. 19—30. 19 And he cometh 7 into a 20 house. And the multi- tude cometh together a- gain, so that they could not so much as eat bread. 21 And when his friends heard it, they went out to lay hold on him : for they said, He is beside himself. 22 Then was brought unto him 1 one possessed with a devil, blind and dumb : and he healed him, Luke xi. 14—23. insomuch that the dumb man spake and saw. And all the multitudes were amazed, and said, 2 Is this the son of David ? But when the Pharisees heard it, they said, This man doth not cast out 3 devils, but 4 by Beelzebub* the prince of the 3 devils. 25 And 23 knowing their thoughts And he was casting out a 8 devil which was dumb. And it came to pass, when the 8 devil was gone out, the dumb man spake ; and the multitudes marvelled. But some of them And the scribes which came down from Jerusalem said, He hath Beelzebub*, and, 4 By the prince of the 3 devils casteth he out the 3 devils. And he called them unto him, said, *By Beelzebub* the prince of the 3 devils casteth he out 3 devils. 16 And others, 9 tempting him, sought of him a fsign from heaven. 17 But he, knowing their thoughts, * "Beelzebub, or more correctly Beelzebul : "the former name signifies lord of flies and "belonged to an idol of the Philistines (2 " Kings i. 2) which they fancied could protect "against the annoyance of such insects; the " latter (differing only in a single letter) signi- " fies lord of dung, and was employed by the " Israelites to express their contempt for that " idol, and their sense of the filthiness of " idolatry. Hence this became a name for "the devil, as the god of idolaters." Robinson, page 43. t See note t on §