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PRINCETON, N. J.

BS 2560 .W32 1895
Bible. 1895.
A harmony of the four
gospels in the Revised

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,

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

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.

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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.

•20

'21

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.

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

55
56
57

59
60
61

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

ANALYTICAL AND CHEONOLOGICAL SUMMARY OF

Sec
65

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

129

130

131

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. 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. 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. 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

228

233
234

235

228

236

228

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

xi.

25—30

134

133

2—17

5, 6

xii.

1—8

38—40

18—25

9—14

15—21

ii.

1—12

8, 9

22—37

56—58

13, 14

38—42

58, 59

9, 10

43—45

16—18

46—50

19—23

xiii.

1—9

64, 65

iii.

1—12

11—14

10, 11

13—17

iv.

1—11

15, 16

13—17

21, 22

18—23

67, 68

13—17

24—30

31—35

69, 70

19—22

26, 27

36—43

23—25

44—53

1—48

43—46

54—58

80, 81

vi.

1—34

46—48

xiv.

1, 2

vii.

1—29

48—50

3—5

viii.

6—12

85, 86

2—4

30, 31

5—13

51, 52

13—21

88—91

14—17

28, 29

22—36

91—94

18—22

XV.

1—20

96—98

23—27

71, 72

21—28

98, 99

28—34

73—75

29—31

99, 100

ix.

1—8

32—34

32—39

100, 101

xvi.

1—4

101, 102

10—17

34—36

5—12

102, 103

18, 19

13—20

101

103, 104

20—22

77, 78

21—28

102

104—106

23—26

78—80

xvii.

1—13

103

106—109

27—34

14—20

104

109—111

35—38

1—42

86
87

81, 82
82—84

\ 104 \

{ margin )

112

xi.

22, 23

105

112

2—19

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

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

199

200

XX.

1—16

147

142, 143

200

200, 201

17—19

148

143, 144

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

221

218, 219

41—46

169

165, 166

220

217

xxiii.

1—39

170

166—168

39—44

223

219, 220

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

229

226

XXV.

1—13

174

177

62—66

230

226

14—30

175

177, 178

xxviii.

231

227

31—46

176

178

2—4

233

227

xxvi.

1, 2

177

179

5—7

238

229

3—5

178

179

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

249

235

182

184

16—20

251

237, 238

MARK.

2—8

11—13

9—11

12, 13

21. 22

14, 15

17—20

26, 27

21—28

27, 28

29—34

28, 29

35—39

29, 30

40—45

30, 31

1—12

32—34

13, 14

15—22

34—36

23—28

38—40

1—6

7—12

13—19

19—30

56—58

31—35

1— '.)

64, 65

10—12

13—20

67, 68

21—25

26—29

TABLE FOR FINDING ANY PASSAGE IN THE HARMONY, xxv
MARK {continued).

Chapter

Verses

Section

Page

Chapter

Verses

Section

•

Page

iv.

30—34

69, 70

xii.

18—27

167

162—164

28—34

168

164, 165

36—41

71, 72

35—37

169

165, 166

1—21

73—76

38—40

170

166, 167

22—24

41—44

171

168, 169

24—34

77, 78

xiii.

1—27

172

169—175

35—43

78—80

28—37

173

175—177

vi.

1—6

80, 81

xiv.

1, 2

178

179

3—9

179

179—181

7—11

82, 83

10, 11

180

181, 182

12, 13

12—16

181

182, 183

14—16

86, 87

182

184

17—20

18—21

186

185, 186

21—29

85, 86

22—25

189

188

30—32

192

190

33—44

88—91

26—28

195

193

45—56

91—94

29—31

196

194

vii.

1—23

96—98

32—42

197

194—196

j 94 >

43—52

198

197—200

( margin \

199

200

24—30

98, 99

200

200, 201

31—37

99, 100

203

202

viii.

1—10

100, 101

55—64

204

202, 203

11—13

101, 102

205

203

14—21

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.

210

205, 206

ix.

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

216

213

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

221

218, 219

44, 46

S 10<J !•

115

220

217

( margin )
130

130, 131

| 220 )
( margin )

218

2—12

144

138

29—32

223

219, 220

13—16

145

139

33—37

225

220—222

17—31

146

139—142

38—41

226

222, 223

32—34

148

143, 144

42—46

228

224, 225

35—45

149

144, 145

229

226

150

145

xvi.

232

227

46—52

152

146, 147

234

227

xi.

1—10

155

149—152

2—4

236

228

157

152, 153

5—7

238

229

12—14

158

153, 154

239

229

15—18

159

154

9—11

242

231

19—25

161

156

12, 13

245

232, 233

i 161 I

156

247

233

[ margin )

248

233, 234

27—33

162

157, 158

15—18

251

237, 238

xii.

1—12

164

158—160

254

239

13—17

166

161, 162

255

240

xxvi TABLE FOE FINDING ANY PASSAGE IN THE HARMONY.

LUKE.

Chapter

Verses

Section

Page

Chapter

Verses

Section

Page

1—4

ix.

18—21

101

103, 104

5—25

2, 3

22—27

102

104—106

26—38

28—36

103

106—108

39—56

3, 4

37—43

104

109—111

57—80

4, 5

43—45

105

112

ii.

1—7

6, 7

46—48

107

113, 114

8—20

49, 50

108

114

51—56

130

130, 131

22—38

7, 8

57—62

131

1—12

132

131, 132

9, 10

13—16

133

132

40—52

17—24

134

132, 133

iii.

1—18

11—14

25—37

117

122, 123

19, 20

119

123, 124

21, 22

xi.

1—13

121

124, 125

14—23

56, 57

23—38

5, 6

24—26

iv.

1—13

15, 16

27, 28

14, 15

29—32

58, 59

16—30

33—36

37—54

31—37

27, 28

xii.

1—12

38—41

28, 29

13—21

42—44

29, 30

22—34

47, 48

1—10

35—48

10, 11

26, 27

49—59

63, 64

12—16

30, 31

xiii.

1—5

17—26

32—34

6—9

27, 28

10—17

135

134

29—39

34—36

18—21

69, 70

vi.

1—5

38—40

22—35

136

• 134

6—11

40, 41

xiv.

1—6

137

135

12—19

42, 43

7—24

138

135

20—26

43, 44

25—35

123

125, 126

27—36

45, 46

XV.

1—10

124

126

37—42

48, 49

11—32

125

126, 127

43—49

49, 50

xvi.

1—18

126

127, 128

vii.

19—31

127

128

2—10

51, 52

xvii.

1—10

139

136

11—17

11—19

140

136

18—35

53, 54

20—37

141

136, 137

viii.

36—50
1—3

54
55

55
55

\ 141 I
( margin )

137

4—8

64, 65

xviii.

1—8

142

137

9, 10

9—14

143

137

11—15

67, 68

15—17

145

139

16—18

18—30

146

139—142

19—21

31—34

148

143, 144

22—25

71, 72

150

145

26—40

73—76

36—43

152

146, 147

41, 42

xix.

1—10

151

145, 146

42—48

77, 78

11—28

153

147, 148

49—56

78—80

29—38

155

149—152

ix.

1—5

82—84

39—44

156

152

45—48

159

154

7—10

86, 87

XX.

1—8

162

157, 158

11—17

88—91

9—19

164

158—160

TABLE FOR FINDING ANY PASSAGE IN THE HARMONY, xxvii
LUKE (continued).

Chapter

Verses

Section

Page

Chapter

Verses

Section

Page

•

XX.

20—26

166

161, 162

xxiii.

2—7

212

207—209

27—40

167

162—164

8—12

213

209, 210

41—44

169

165

13—19

214

210—212

45—47

170

166, 167

! 2U \

212

xxi.

1—4

171

168, 169

{ margin )

5—28

172

169—175

20—23

215

212

29—36

173

175, 176

24, 25

216

213, 214

37, 38

161

156

26—33

219

216, 217

xxii.

1, 2

178

179—181

33—35

220

217, 218

3—6

180

181, 182

35—37

223

219, 220

7—13

181

182, 183

221

218, 219

182

184

39—43

224

220

15—18

184

185

44, 45

225

220, 221

19, 20

189

188

226

222

21—23

186

225

222

24—34

183

184

47—49

226

222, 223

35—38

190

188, 189

50—54

228

224—226

192

190

55, 56

229

226

195

193

230

226

40—46

197

195, 196

xxiv.

1—3

235

228

47—53

198

197—199

4—7

237

228, 229

199

200

8—11

239

229, 230

200

240

230

55—57

206

203, 204

13—33

245

232, 233

207

204

33, 34

246

233

59—62

209

204, 205

247

233

63—65

205

203

36—49

248

234, 235

66—71

210

205, 206

253

238

xxiii.

210

206

50—53

254

239, 240

JOHN.

1—18

1, 2

viii.

12—59

114

119, 120

19—39

16, 17

ix.

1—41

115

120, 121

40—51

17, 18

1—21

116

121, 122

1—12

22, 23

117

122

13—25

24—39

118

123

1—21

19, 20

40—42

120

124

22—36

xi.

1—16

122

125

1—3

21, 22

17—46

128

128, 129

4—42

22, 23

47—54

129

129, 130

43—54

23, 24

55—57

154

148, 149

1—18

xii.

154

149

\ u \

2—8

179

179—181

i margin )

9—11

154

149

19—47

37, 38

12—19

155

149—151

20—50

160

155, 156

2—14

88—91

xiii.

182

184

15—21

91—93

2—20

185

22—71

94, 95

21—30

186

185—187

31—35

187

2—13

111

116, 117

36—38

188

187, 188

14—53

112

117, 118

xiv.

1—31

191

189, 190

112

118

XV.

1—27

193

190, 191

2—11

113

118

xvi.

1—33

193

191, 192

xxviii TABLE FOR FINDING ANY PASSAGE IN THE HARMONY.

JOHN (continued).

Chapter

Verses

Section

Page

Chapter

Verses

Section

Page

xvii.

1—26

194

192, 193

xix.

220

217

xviii.

195

193

19—22

221

218, 219

197

194

23, 24

220

218

2—12

198

197—199

25—27

222

219

13, 14

199

200

28—30

225

221, 222

15, 16

200

200, 201

31—37

227

223, 224

17, 18

201

38—42

228

224, 225

19—24

202

201

XX.

234

227

203

201, 202

1, 2

236

228

26, 27

209

204, 205

3—10

240

230

210

206

11—18

242

231

28—38

212

207—209

19—23

248

233—235

39, 40

214

211, 212

24—29

249

235

xix.

216

213

30, 31

255

240

% 3

217

213, 214

xxi.

1—24

250

236, 237

4—16

218

214, 215

255

240

16, 17

219

216, 217

ACTS.

I. COEINTHIANS.

1—3

241

230

XV.

4, 5

246

233

4, 5

248

235

248

234

6—8

253

238

251

237

9—14

254

239, 240

7
7

252
253

238
238

INTRODUCTION.

NOTE A.

THE "ORDER" OF EVENTS AS NARRATED BY LUKE.

Section 3.

In attempting to construct a Harmony of the Gospels, we at once find that
the Evangelists differ in the sequence of the events which they narrate. The
question therefore arises, — Is the true chronological order observed in any one
of the four ? or are they all arranged on some other system ? One, and one
only (Luke i. 3), claims to have written "in order" (nadfljrjs). If this means
"chronological order," we have only to arrange the other Gospels on the model
of Luke, and our task will be nearly completed. This view is taken by a large
and learned body of commentators, led by Greswell ; who is followed more or
less closely by Wieseler, Tischendorf, Ellicott, Lewin, Halcombe, and others.
Equally numerous and weighty authorities, however, maintain that Luke's order
is not historic but dogmatic, and the argument on this side is fully given by
M c Clellan. That learned expositor claims to have traced " the organic structure
" and dogmatic connexion of Luke's Gospel." He sets this out in a very able and
instructive "conspectus" or analysis of the whole Gospel, which is founded on
the general view that it is a "memoir of our Lord Jesus Christ, as the Saviour
" of the World." The chief heads of this " conspectus " are : —

The Evangelist's preface (i. 1 — 4).
I. The Saviour's advent (i. 5 — ii. 52).

II. The Saviour's manifestation (hi. 1 — iv. 44).

III. The Saviour's salvation (v. 1 — viii. 56).

IV. The Saviour's kingdom (ix. 1 — xix. 28).

V. The Saviour's passion (xix. 29 — xxiii. 56).

VI. The Saviour's glorification (xxiv. 1 — 53).

M c Clellan works out this scheme elaborately, but for its full exposition I
must refer the reader to his book, pages 427 — 438.

It is certain that the chronological theory cannot be absolutely maintained
in detail. This is admitted by its most earnest advocates. For instance, in
chap. iii. our Lord's baptism by John is recorded (verses 21 and 22) after the
statement of John's final imprisonment in verses 19 and 20. See also Luke iv.
5—8 (as compared with Matthew); xxi. 37, 38, xxii. 20 and 63 — 65. Many
other cases might be cited in which careful study drives us to the conclusion
that events have been transposed. In order to get over this difficulty, one of

xxx INTRODUCTION.— NOTE B.

the most determined supporters of this theory, Halcombe, has suggested an
original and striking mode of dealing with it. He maintains that at some very
early, but unknown, date a dislocation in the text of Luke was carelessly or
rashly made by one of the first transcribers, and that others were misled by it
and followed the error so caused. He indicates the portion between xi. 14 and
xiii. 21 (both verses inclusive) as the displaced part. According to this theory
this section originally followed viii. 21. He therefore transfers it en bloc, and
replaces it between viii. 21 and viii. .22, and then proposes to "follow the order
"of Luke implicitly and without a single exception," and to take that Gospel
so re-arranged as the standard by which the other Gospels should be corrected.
The arguments in favour of this ingenious but startling proposal must be found in
his very interesting book.

But even if we adopt Halcombe's theory it will not get rid of all the apparent
discrepancies.

Bishop Jones, in the Speaker's Commentary * says, " As St Matthew groups
" together events and discourses on the principle of mutual likeness, St Luke connects
"them mainly, though not invariably, according to their historical sequence."
Alford's + note is, " We must not understand Luke to lay claim to any especial
" chronological accuracy in writing ; — which indeed is not found in his Gospel. He
" traced the events in order as they happened : but he may have arranged them
" as other considerations led him." These cautious expressions present probably the
most reliable view, and have guided me in my arrangement of sections.

NOTE B.

THE TEMPLE AND THE SANCTUARY.

In the original Greek two words are used to denote the temple J, in whole
or in part. But although there is an important distinction between them, the
Authorized Version has unfortunately confused these words by adopting the same
English rendering in all cases for both. The Revised Version has partly, but not
completely, corrected the error.

These two words are Upov (hieron) and vaos (naos). The first means, literally,
the " sacred thing" ; and embraces the whole consecrated area of the temple, with
its numerous buildings and courts. The second means, literally, the "dwelling
" place," (from i»at'o>) ; 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

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.

-12

13-

-16

17-

-vii.

vii

. 13,

15-

-20

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

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;

(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 <rTa8iop, rendered "furlong," occurs three times, viz., in Luke xxiv. 13,
§ 245; John vi. 19, § 92; and xi. 18, § 128. The stadium was 202£ English yards.

Mile.
In one passage only (Matt. v. 41, § 50) we find mention of a "mile." This was,
probably, the Roman mile of 1618 yards, or about 9/10ths of an English mile.

A Day's Journey.

In Luke ii. 44, § 19, and there only, a "day's journey" is mentioned. This
seems to have varied according to circumstances from 30 to 33 English miles.

Sabbath-day's Journey.
The Sabbath-day's journey, Acts i. 12, § 254, was 2000 cubits, i.e. about a mile.

MEASURES OF CAPACITY.
Bath.
In Luke xvi. 6, § 126 (and not elsewhere), the "bath" is mentioned, and trans-
lated "measure." It was a liquid measure containing 8j gallons.

Metretes (Firkin).
In John ii. 6, § 25 (and not elsewhere), the metretes is mentioned, and is
translated " firkin." It equalled from 7£ to 9 gallons, or about an English firkin,
and cannot be estimated more accurately.

Seah.
In the parallel passages Matt. xiii. 33 and Luke xiii. 21 in § 75 (and not else-
where) the seah is mentioned, and translated "measure." It was a dry measure
containing H pocks.

INTRODUCTION.- NOTE R. l xxv ii

Cor (Measure). .

In Luke xvi. 7, § 126 (and not elsewhere), the Jewish cor is mentioned, and
is translated "measure." It was the largest of the dry measures, and equalled
about eight bushels or one quarter English.

Xestes.
In addition to the above another word not indicating a precise quantity is used.
It is found in Mark vii. 4* § 94, and not elsewhere. The word ^(tttjs {xestes) was
probably derived from the Roman sextus or sextarius, which was a measure con-
taining about lb pints English, but varying somewhat in different places. In the
New Testament it does not signify any standard of capacity, but means any small
measure or vessel, a cup or pitcher. Both in the Authorized and Revised Versions
it is translated by the word " pots."

NOTE E.

THE TRANSFIGURATION.
Section 103.

Where was the " high mountain " of the transfiguration 1 The last note of
place that we have before this occurrence is in Matt. xvi. 13, and Mark viii. 27
§ 101 ; where we find Jesus in " the parts (or villages) of Cajsarea Philippi," which
was north (and somewhat to the east) of Capernaum and the sea of Galilee. From
hence our Lord appears to have gone to the mountain, § 103; and the direct
evidence of Scripture carries us no further. Prevailing tradition fixed the trans-
figuration on Mount Tabor : mainly, as it would seem, because there is a six days'
interval in the history ; and those six days are assumed to have been occupied in
the journey from Csesarea Philippi to the scene of the mysterious and glorious
event. But this suggestion is not well founded.

For (1) there is no statement that the whole six days were so occupied. On the
contrary, all three Gospels would seem to indicate that our Lord did not take the
three disciples a long journey of six days ; but that they merely retired for a short
time into a mountain in the immediate neighbourhood. We shall see directly that
there is additional ground for this belief. Luke uses the definite article. They
" went up into the mountain ; " and there is no sense in which a resident in Caesarea
would speak of the distant Tabor as " the " mountain.

But (2) if we are to suppose that the six days were spent on the journey, Tabor
is too near. Two days, or at most three, would amply suffice to reach it.

(3) The whole narrative suggests that they ascended " the mountain " for the
sake of privacy. But Mount Tabor was occupied by a strongly fortified town, of
which the remains still exist.

(4) The multitude were all waiting for Jesus at the base of the mountain, and
met him there on his descent, § 104. This could not have happened if he had been
six days' journey distant. It is therefore certain that the mount of transfiguration

* And in Mark vii. 8, of the Authorized Version, but the revisers have omitted the passage.

lxxviii INTRODUCTION.— NOTES S, T.

was not Tabor. It is almost as certain that it was the neighbouring snow-crowned
Hermon, at the foot of which Ceesarea lay. This is the highest mountain in
Palestine ; and Luke might naturally call it " the mountain " either on account
of its proximity or its magnificence. It is highly probable that this would be the
name by which it would ordinarily be described by the residents at Csesarea.

NOTE S.

THE TWO DEMONIACS.
Section 80.

Matthew mentions two demoniacs; while Mark and Luke mention only one.
"Something peculiar in the circumstances or character of one of the persons
" rendered him more prominent and led the two latter Evangelists to speak of him
" particularly." (Robinson, page 56.) " In the description of any one and the same
"scene, according to the design or style of the writers, but with equally rigid
"adherence to truth, either the whole number of persons may be introduced,
"or attention may be concentrated on some single principal actor." (M'Clellan,
p. 381.) The learned writer then gives a number of instances illustrative of this
principle of exposition, and remarks that in all these "cases it is the same Evangelist,
"viz. S. Mattheio, who gives the total number, shewing that it is a part of his
" design or a feature of his style."

The Gospels give two or three names to the district where this occurred. These
names are derived from its chief towns, Gerasa (or Gergesa) and Gadara. Gerasa
and Gergesa are probably varied forms of the same word, and indicate a small town
nearly opposite Magdala, on the eastern side of the Sea of Galilee. This place at
the present day corresponds in its appearance with the description given in the
Gospel. Gadara, the capital of Persea, was south-east of the Sea of Galilee. It was
too far (seven miles) from the lake, and too much to the south to answer to the
description in the Gospels, Luke viii. 22, 26, §§ 79, 80. The true reading must
therefore be Gerasa, and not Gadara. The name of Gadara has been probably
introduced by a confusion between the small town of Gerasa, above mentioned, and
the much larger but distant city of Gerasa, 30 miles to the south of the lake.

NOTE T.

A JEWISH BANQUET.
Sections 54, 127, 179, 185, &c.

It seems clear that before, and in the time of, our Lord, the Jews had adopted
the Roman custom of reclining (not sitting) at their meals. It will be well to
describe this more accurately, as it throws light upon some of our Lord's teachings,
and on several events in his history.

The dinner-bed, or triclinium, stood in the middle of the dining room, — itself hence

INTRODUCTION.— NOTE T. lxxix

called by the same name. It was clear of the walls, leaving a passage behind and
on each side of it, and it formed three sides of a square which enclosed the table.
The open end of the square, with the central hollow, allowed the servants to attend
and serve the table, which was a little lower than the dinner-bed (M'Clintock and
Strong, i. 47). On this bed the guests reclined at full length, leaning the left elbow
on a cushion, and sloping the feet backwards and outwards.

As the dishes were placed upon the table by the servants, who were in the
central hollow of the square, the guest, resting on his left elbow, reached the food
with his right hand. As knives and forks were not used, the hand was dipped into
the dish, and each guest would be able to dip into the same dish as his immediate
neighbour above or below him ; but would not easily reach further than this.

As the guests took off their shoes or sandals befoi'e reclining on the bed, it will
be seen that any one passing behind them could reach their feet without coming to
the table, or interfering with the servants. It was thus that the woman " standing
" behind at his feet, weeping, wet his feet with her tears, and wiped them with the
" hair of her head, and kissed his feet, and anointed them with the ointment," Luke
vii. 38, § 54; and see also § 179. This explains how our Lord rising from supper
girded himself with a towel, and taking a basin round with him washed the feet of
the apostles projecting from and behind the couches on which they lay. See § 185.

In general, the "ruler of the feast" (see John ii. 8, 9, § 25) reclined in the middle
of the left-hand table, that being a convenient place from which to superintend the
feast and give orders to the servants. At each table, the middle was the most
honourable place ; and the middle place of the centre table was assigned to the
guest in honour of whom the entertainment was specially given. As two or more
persons reclined on each couch, the head of one recumbent guest would reach to the
breast of the next above him ; and he was said therefore to be " in the bosom " of
that man. Lazarus is thus represented (Luke xvi. 22, § 127) as lying "in the
bosom " of Abraham ; carried from the lowest place of humiliation and contempt to
the highest place of dignity and honour ; — from the dogs outside the gate on earth,
to the bosom of "faithful Abraham," the "friend of God," in heaven.

The incidents of the last supper gain fresh interest from the picture presented
to us of the arrangement of those present. No doubt our Lord would occupy the
middle place at the centre table, and (probably) six of the apostles would share that
table with him, three on each side ; while the other six would recline at the shorter
side tables, three at each table. We have no means of fixing the places of all
of them ; but three can be located with a probability amounting almost to certainty.
Jesus was in the centre, and with his face turned toward the table. John was
certainly next below him, his head lying in our Lord's bosom (John xiii. 23, 25, § 186).
Judas was next to our Lord on the other side, for he was the disciple " that dipped
with him in the dish" (Matt. xxvi. 23; Mark xiv. 20; Luke xxii. 21, § 186). More-
over, he was the only one (except John, on the other side), who was within reach
of our Lord, so that Jesus could " dip the sop," and give it to him. This proximity
also accounts for the fact that our Saviour's words as he gave the sop, — spoken, no
doubt, in a low tone — were heard by the traitor, and by no other disciple, except
John. And it is observable, that he is the only Evangelist who records the
incident (John xiii. 26—30, § 186).

Dr Lightfoot (in his Harmony) places our Lord between Peter and John. For

lxxx INTRODUCTION.— NOTE U.

what reason he supposes that Peter reclined next to Jesus, I cannot conceive. The
foregoing observations have, I think, shewn conclusively that Judas Iscariot occu-
pied that position. The description (John xiii. 24, § 186) of Peter beckoning to John,
and speaking to him about our Lord, in an obvious " aside," can hardly be reconciled
witli the action of two men close to Jesus, one on either side of him, and speaking
to each other across him !

We cannot fix Peters place as certainly as those of John and Judas. But it
is extremely probable that he occupied the centre place at the left-hand table.
This was the ordinary post of "the ruler of the feast." Somebody, as a mere
question of order and convenience, would have to fulfil that duty: and Peter's
energy so frequently led him into positions of prominence, that we should almost
naturally expect to find him doing so. But there is another indication in Luke
xxii. 8, 9, 13, § 181. Peter and John were bidden to undertake the preparation of
the feast and did so; "they made ready the passover." Those two, or one of them,
having thus undertaken the arrangements, would, in all probability, superintend
them throughout. John appears not to have done so, but to have given his
personal attendance to our Lord ; he was " reclining in Jesus' bosom." This would
leave the duty to Peter, and in performing it he would probably occupy the usual
place. If we accept this supposition, and note how John and Peter lay at the
supper, the account given us in John xiii. 23 — 25, § 186, is exceedingly natural. Peter
beckons to John (verse 24) to attract his attention : John, raising himself and
leaning toward Peter, hears the words spoken (in an undertone) across the corner of
the table, their heads being then four or five feet apart. Then (verse 25) " leaning
" back, as he was, on Jesus' breast," he asks the question which Peter had suggested,
and receives the reply.

NOTE U.

BARTIM^US AND HIS COMPANION.
Section 152.
The accounts given by the three Evangelists seem to differ in two respects.

1. Matthew mentions tivo blind men while Mark and Luke only speak of one.
The explanation here is the same as in Note S, and the same principle applies.
Matthew (as is his wont) gives the full number. Mark and Luke mention the man
who took the chief part in the appeal.

2. Matthew and Mark say that the miracle took place as our Lord left the city.
Luke states that it was when he came to it. Several suggestions have been made
to reconcile these two accounts. The best is found in M c Clellan, p. 467. "Both
" blind men sat together on both days at both places, first on the evening of the first
"day, at the entry, marvelling and enquiring .of the passing multitude, but making
" no supplication ; and secondly on the morning of the second day, at the departure,
" answering the multitude's approach with their first single cry for mercy : rebuked
"for t/iat cry, again and again renewing it, and finally receiving their sight.

INTRODUCTION.— NOTE V. lxxxi

" Matthew and Mark confine themselves entirely to the second day's incidents :
"but Luke, who alone designs to narrate the intervening stay in the city, yet
"equally with the others desires to illustrate the case of the spiritually blind
" disciples by that of the naturally blind beggars, conveniently begins his picture
" with the first day's incidents, and then, for completion and unity's sake, without
" mentioning the change of time and place, immediately proceeds to the incidents of
" the second day, before beginning his other picture, viz. the story of Zacchams."

NOTE V.

THE ANOINTING WITH SPIKENARD.
Section 179.

Luke (vii. 36 — 50, § 54) records that a woman, a sinner, anointed our Lord's
feet in the house of Simon, a Pharisee. This was a different incident to that which
is mentioned in § 179. With respect to the first occasion (§ 54) the general opinion
has been that the woman there mentioned was Mary Magdalene. Robinson seems
to disprove this. He observes that Mary Magdalene is mentioned in the next
section as following Jesus at a later time, and that the language there used is such
as to suggest that it is the first mention of her. She is there described, not as
"a sinner" (which is the character given in Luke vii. 37, 39, 47), but as having
been the victim of terrible diabolical possession; which is entirely distinct from
immorality.

On the other hand, some expositors follow Augustine in believing that the
woman was the same in both cases, viz. Mary of Bethany. (M c Clellan, p. 565 ; see
Smith's Bid. of Bible, vol. n. p. 257.) This view is not however generally accepted
by commentators.

With respect to the second anointing; it is objected (1) that Matthew and Mark
place it in the house of Simon, and John in the house of Lazarus, (2) that the
woman is nameless in Matthew and Mark, and in John is identified as Mary the
sister of Lazarus, (3) that Matthew and Mark represent her as anointing the head,
and John represents her as anointing the feet, and (4) that the complaint according
to Matthew and Mark was made by the disciples, and according to John it was
made by Judas only.

The answers are obvious. (1) It was in the house of Simon, and Lazarus was
there as a guest sitting at meat with him. (2) The omission of the name in one
case does not disprove it where it is actually given. (3) The Gospels describe different
periods of the same transaction. She first broke the vase and poured part of the
perfume on our Lord's head ; and then anointed his feet' with the remainder and
wiped them with her hair. (4) Judas was the ringleader, and openly expressed
the complaints which some others had silently felt and indicated.

The chief difficulty arises from the statements of the time when this took place.
Matthew (xxvi. 2, § 177) and Mark (xiv. 1, § 178) seem to fix it two days before the
passover. John (xii. 1, § 154) gives the time as six days before. But neither

lxxxii INTRODUCTION.— NOTE W.

Matthew nor Mark gives this as the precise date of this particular incident, but
simply of occurrences which took place about that time. They merely say as to this
event that it took place while he was in Bethany, and he remained there for some
days. John again gives the " six days " as the time when he came to Bethany, and
not when he partook of this supper. M c Clellan therefore (p. 473) fixes this anointing
on the Tuesday, and holds that the "two days" before the passover is the correct
time of its occurrence, and that in John the mention of six days as "the note of time
"marks, not the supper, but the arrival at Bethany for the six days' sojourn,
" Bethany being thenceforward the home of our Lord until his crucifixion." Most
of the authorities on the other hand agree with Stier in thinking that this incident
took place on the Saturday. " St John, always precise in his chronology, when he
"gives it, assures us that the anointing in Bethany took place six days before the
"passover; consequently the old supposition must be true, that St Matthew and
"St Mark insert the same incident retrospectively in order to indicate the occasion
"of Judas' betrayal."

NOTE W.

THE PASSOVER.
Sections 181—192.

One question which has caused much controversy is this, — On which day,
(Wednesday or Thursday), did the last supper take place? The synoptic Gospels fix
it conclusively on Thursday night ; but John would, at first sight, appear to place it
on the night before. The arguments on both sides are given in the Diet, of the
Bible ii. 718, and still more satisfactorily in M'Clellan p. 473 &c. A most patient
and learned enquiry by the latter writer seems to shew that there is no necessary
discrepancy, and that the words of John are in complete harmony with the narratives
of the synoptic Gospels. But the discussion of the question is too long and intricate
for the limits of this volume ; and I must refer the reader to one or other of these
authorities for its full consideration.

The passover, sometimes called " the feast of unleavened bread," sometimes
simply "the feast," was the first of the three great annual festivals of the Jews,
the other two being associated with it in Exod. xxiii. 14 — 17. Its ritual varied
according to the circumstances of place and history. At its first institution the
Jews were bond-slaves in Egypt, without tabernacle or temple ; and the short and
simple ceremonial of the first passover, (see Exod. xii. 1 — 51), was moulded by the
great events which accompanied it, the destruction of the first-born, and the exodus
of Israel. At a later period, while the Hebrews in the wilderness were massed
around and within easy reach of the central sanctuary, its celebration became more
elaborate, and required their personal attendance at the tabernacle for the purpose
of offerings and sacrifices there. At a still later time, when they had conquered and
peopled Palestine, the demands of the law were modified ; because their distance
from Jerusalem, and their rapidly increasing numbers, made it practically impossible

INTRODUCTION.— NOTE W. lxxxiii

for them all to visit, or to find accommodation there at the same time*. It t is true
that by the Mosaic law (Exod. xxiii. 17), their males were bidden "three times in the
" year " to " appear before the Lord," and one of those times was on the occasion of
the passover. But the personal attendance of the master of the household was not
enough. The passover was essentially and peculiarly a family rite ; and, of course,
the father could not take all his household with him to Jerusalem. He must there-
fore celebrate it (as fully as he could) at home ; and this involved some modifications.

During the captivities the whole system, political and ecclesiastical, was
interrupted ; and when the Jews were afterwards restored to their own land, the
changes introduced by tradition and otherwise into their ritual were numerous and
important.

It is unnecessary to trace these modifications. It is enough to say that at the
time of our Lord a well recognised order of celebration prevailed ; which was founded,
in its main provisions, on the original law, but differed from it in some details.
Descriptions of it have been preserved which enable us to realise the scene in that
upper room. We will therefore give a sketch of the ordinary mode of keeping the
passover at that date, and the special incidents of " the last supper " will easily find
their proper places. The following description is taken chiefly from Smith's Bict.
of the Bible ii. 717. There is a still fuller account in M'Clintock and Strong vii. 737,
under the title " Passover."

It should be remembered that the central idea of the passover was that it was
a religious service by the household. But the disciples were not a " household."
Many if not all of them had surrendered their family advantages and business
prospects for Christ. "Lo," said Peter, "we have left all, and have followed thee."
Mark x. 28 &c, § 146. The peculiar relation between Jesus and the twelve was not
identical with the authority of a father over his household ; and it modified accord-
ingly some of the details of the ceremonial, in its strictly domestic bearings.

The feast may be considered as beginning on the 14th t day of the month Nisan
(or Abib). The Exodus had taken place during the night between Thursday the
14th, and the morning of Friday the 15th. The Jewish day commenced at six
o'clock in the evening, and the actual departure from Egypt was, strictly speaking, on
the 15th : but the lamb was slain, and the passover eaten during the latter hours of
Thursday. On that day, (before 6 o'clock), all leaven was put away out of their
houses. The males were commanded to bring to the temple an offering in money,
Exod. xxiii. 15; Deut. xvi. 16, 17 ; and the lamb, which had been previously chosen,
was sacrificed " between the evenings." The precise meaning of this expression is
open to doubt ; but it is clear that it denotes some time in the afternoon or evening

* Many of those who came from the coun- week were allowed to come during the week

try to Jerusalem were encamped in tents following ; and, subsequently, exceptions

without the walls of the city ; and were seem to have been made in respect to those

gratuitously accommodated by the inhabit- who lived more than fifteen miles from

ants with the necessary apartments, Matt. Jerusalem.

xxvi. 18 and Luke xxii. 10 — 12, § 181. But t It was preceded by certain preparatory

no expedients could enable a city whose "days of unleavened bread"; but the festival

total area was probably not more than 800 itself began on this day with a systematic

acres to satisfy the requirements of the search by the head of the household for any

whole nation. Accordingly the rigidity of remains of leaven that might accidentally

the rule was relaxed in two ways. Those remain,
who were unable to attend in the passover

lxxxiv INTRODUCTION.— NOTE W.

of the Thursday. On the 15th, (beginning at 6 o'clock p.m. of the 14th,) the lamb
was to be eaten by the household ; and nothing of it was to be left over till the
morning. The scriptural account of the last supper begins with the assembling of
the disciples, and their arrangement at the table (§ 182) ; and its first special
incident is the contention which immediately arose for the chief seats at the feast
(§ 183). About 6.30 p.m. the first* cup of wine was filled (§ 184). According to
usual practice the head of the family then asked a blessing on the feast, as well as a
special one on the cupt. Probably it was immediately after this blessing that our
Lord rose from the couch, and reproved the selfish pride and ambition of the
disciples by his typical washing of their feet (§ 185). After the blessing the bitter
herbs were placed on the table and a portion eaten with or without the sauce J.
When the sauce was used, the guests dipped the bitter herbs into it as a "sop."
This therefore seems to have been the time when our Lord privately, but decisively,
(§ 186), identified the traitor ; " He it is, for whom I shall dip the sop, and give it
" him. So when he had dipped the sop, he taketh and giveth it to Judas, the son of
"Simon Iscariot....He then having received the sop went out straightway" (John xiii.
26, 30, § 186). From this time therefore the feast was confined to our Lord and the
eleven disciples ; and they alone partook of the sacrament of bread and wine.
Following the regular course in those days, the unleavened bread was handed round
next after the bitter herbs, and it is probable that the Saviour took the opportunity
of its distribution to institute the first part of the holy communion in the words "Take,
"eat ; this is my body, which is given for you : this do in remembrance of me" (§ 189).
On ordinary occasions, after the unleavened bread had been handed ■ round, the
paschal lamb was placed on the table in front of the head of the family. Before it
was eaten, the second cup of wine was filled, and the eldest son, in accordance with
Exod. xii. 26, asked his father the meaning of the feast. In reply an account was
given of the sufferings of the Israelites in Egypt, and of their deliverance, with a
particular exposition of Deut. xxvi. 5 &c. ; and the first part of the Hallel||, consisting
of Psalms cxiii. and cxiv., was sung. The lamb was then carved and eaten ; and the
third cup was afterwards filled. The better opinion seems to be that this was the
cup with respect to which our Lord said, " This is my blood of the covenant," and
thus completed the institution of the Eucharist.

There was plainly a substantial interval between the sanctifying of the bread
and of the wine respectively, for the purposes of the Christian sacrament : but the
Gospels do not narrate any of the intervening incidents. I have therefore given both
parts of this solemn rite in one section (§ 189).

* In the time of our Lord it was usual "ujah." It signifies Praise ; but it specially

to partake of four cups of wine at successive denotes a certain part of the hymnal service

stages of the feast prescribed by tradition, used in the temple, and (at the Passover

but no such practice was enjoined in the and some other festivals) in family worship,

old law. It consisted of Psalms cxiii. to cxviii. This

t These repeated blessings, (or thanks- was generally sung in two portions; the

givings), (euxapLO-rta) cucharistia, have given first two psalms being the first part of the

the name of the "Eucharist" to this Sacra- Hallel and the last four the second part,

ment. What was called " the greater Hallel" con-

X The use of this sauce was a compara- sisted of some of the other psalms following

tively modern usage. It is not mentioned Ps. cxviii. It concluded with Ps. cxxxvi,

in the ancient ritual. but it is uncertain with which it began.

|| This word is an abbreviation of "Hallel-

INTRODUCTION.— NOTE X. Ixxxv

Nothing was allowed to be eaten or drunk between the third and the fourth cups
of wine ; but, after partaking of the fourth cup, the second Hallel, consisting of
Psalms cxv. — cxviii., was sung. This was sometimes followed by the "greater
" Hallel," which was the singing of other Psalms, but the evangelists probably refer
to the second Hallel in Matt. xxvi. 30 and Mark xiv. 26, § 192. This hymn closed
the feast, and Jesus and the twelve left the supper-room for the Mount of Olives.

NOTE X.

PETER'S DENIALS.
Sections 183—209.

The popular belief is that Jesus Christ once, and once only, foretold Peter's
fall ; and that the apostle thrice, and thrice only, denied his Lord. A careful
examination of the harmonized narrative will shew that both these suppositions are
mistaken. The predictions were three ; and the denials were six : three before the
first cock-crow ; and three more before the second.

Let us, in the first place, arrange in their chronological order the Saviour's
warnings. They are found in Luke xxii. 34, § 183; in John xiii. 38, § 188; and in
Matt. xxvi. 34 and Mark xiv. 30, § 196.

I. The Jirst is recorded in Luke xxii. 34, § 183.

The notes of identity which distinguish it are as follows : —

1. It was spoken in the supper-room.

2. It was spoken during supper; and probably soon after its commence-

ment.

3. It arose out of the "contention among them, which of them is accounted

" to be greatest."

4. It was part of a prophecy personal to Peter, that though Satan had

"obtained him by asking," (see margin), "that he might sift him as
"wheat," yet that his "faith should fail not," that he should be
" turned again," and then it would be his mission to " stablish his
" brethren."

II. The second warning is found in John xiii. 38, § 188.
Its notes of identity are : —

1. It was spoken (like No. I.) in the supper-room, but, —

2. It was spoken after the conclusion of supper, and as part of the farewell

address which the Lord then delivered.

3. It arose out of our Lord's announcement of his speedy departure, —

Peter's enquiry (on behalf of himself and the rest), " Whither goest
"thou?" and the Saviour's reply, " Thou canst not follow me now," &c.
This connexion, and these circumstances, are obviously quite different
from those mentioned under (I.) above.

lxxxvi INTRODUCTION.— NOTE X.

III. The third warning is found in the parallel passages, Matt. xxvi. 34 and
Mark xiv. 30 in § 196.

Its notes of identity are : —

1. It was spoken (not during, but) after supper: — not in the room, but after

the company had sung the hymn (the second Hallel), and had gone
out of the house, on their way to the Mount of Olives.

2. It arose out of our Lord's warning, "All ye shall be offended in me this

"night."

3. It varied from the two former predictions by adding a further statement

(omitted by Matthew, but particularized by Mark), " Before the cock
" crow twice, thou shalt deny me thrice."

A moment's consideration of the circumstances of these three warnings re-
spectively, will shew conclusively that they are entirely distinct and independent of
each other. Their consecutive history therefore, as thus presented to us by the
light of the harmony, is as follows : —

Jesus early in the supper predicted that Peter would, before the first cock-crow
that night, thrice deny his Lord.

As this solemn warning did not materially check Peter's self-confident assevera-
tions of his courage and firmness, Jesus emphatically repeated it in his farewell
address.

When Peter's continued vaunts shewed that, in spite of repeated warnings, —
and in spite of the Saviour's touching address, — he was still relying boastfully on
his own merits, — our Lord confirmed and enlarged his prediction by the further
announcement that, in addition to the triple denial before the first cock-crow, Peter
would thrice again repeat his denial before the second*.

We have now to shew that these prophecies, foretelling six denials, were fulfilled.

This becomes perfectly clear when we trace Peter's movements during the night,
and observe where he was, how he was engaged, and with whom he associated.

After the arrest of Jesus in Gethsemane, "all the disciples," panic-struck, "left
him and fled" (Matt. xxvi. 56, § 198). Peter and John seem to have gone together ;
and, after a short time, their courage returned, and they followed Jesus to the house
of the high priest. From John xviii. 24, § 202, we gather that both Annas and
Caiaphas resided in this building ; but their apartments were separate ; for after
the preliminary examination Annas " sent him bound unto Caiaphas " ; — language
which clearly denotes a removal from one audience- chamber to another.

Annas would seem to have exercised some recognised ecclesiastical authority,
though we cannot ascertain its nature or limits ; and probably he had a defined
portion of the palace (including perhaps an audience-chamber), allotted to his uset.

* Travellers in Palestine complain that before one or two o'clock. See Speaker's

the cock often crows irregularly about mid- Comm. on N.T. vol. i., p. 284.

night and at various times during the next t In order to realise what followed, we

hour or two: and again, always and rcgu- must bear in mind what was the general

larly, about the third hour, or daybreak. arrangement and structure of the houses of

(Eobinson, p. 168.) It may be concluded that day; remembering that as this was an

therefore that the first crowing which Peter official and semi-public building, it would

heard was at one or two o'clock. The second doubtless contain some rooms of unusual

would be from three to five. The trial before dimensions, fitted for the special purposes

Caiaphas could scarcely have taken place for which they were required. A concise

INTRODUCTION.— NOTE X. lxxxvii

When Peter and John arrived at the high priest's house, John, who was known
to the portress at the outside gate, went forward through the porch into the court
beyond : but finding that Peter had not been able to gain admission, John returned
to the gate and brought him in (John xviii. 16, § 200). It is probable that John then
went straight forward into the audience-room, where Annas was then conducting
the first examination. Peter, following him through the porch, was kept back for a
time by the suspicious suggestion of the portress, and thus became separated from
John, of whom we hear no more that night. In answer to the charge of the
portress, Peter, thus left to himself, uttered his

FIRST DENIAL, § 201,

of which the time, place, and circumstances are thus fixed beyond question.

After passing the portress, Peter went through the porch, into " the court of the
"high priest" (John xviii. 15, 16, § 200). This court was probably common to the
apartments of both Annas and Caiaphas ; and it was here that the subsequent denials
took place. Its exact relation to the audience-chambers cannot be ascertained, but
they appear to have been further on, in the interior of the house ; and to have been
raised, by steps or otherwise, to a higher level : for, in Matt. xxvi. 69, § 206,
Peter is described as "sitting without in the court," and in Mark xiv. 66 we are told
that he "was beneath in the court."

In this court (open to the sky), the officers and servants made a fire, and Peter
joined them. At first " Peter was with them, standing and warming himself" (John
xviii. 18, 25, §§ 201, 203) : and while in this posture, and so engaged, " they said unto
"him, Art thou also one of his disciples?" (John xviii. 25, § 203). This was said by
the people round the fire, — after he had gone from the portress, through the porch —
and, in reply, he made his

SECOND DENIAL, § 203.

Having thus allayed the suspicions of his questioners, he no longer stood, but
" sat with the officers," on friendly terms with them, " to see the end," Matt. xxvi.
58, § 203. When he had done so, "one of the maids of the high priest came unto him,
"and seeing him as he sat in the light of the fire, warming himself; and looking
" stedfastly upon him, said, Thou also wast with the Nazarene " (Mark xiv. 66, 67

hut accurate ascription is given by Robin- "in the rear or on one side of the court;

son, p. 166. "An oriental house is usually " such rooms, open in front,being customary,

"built around a quadrangular interior "It was close upon the court; for Jesus heard

"court; into which there is a passage " all that was going on around the fire, and

"(sometimes arched) through the front " turned and looked upon Peter; Luke xxii.

" part of the house, closed next the street by " 61." I doubt whether this last observa-

" a heavy folding gate, with a smaller wicket tion is well founded. He who saw Nathanael

" for single persons, kept by a porter. The when he was under the fig tree (§ 24),

" interior court, often paved or flagged, and would know perfectly all that Peter did and

" open to the sky, is the hall (or court), men- said, even if he were not physically within

*' tionedinLukexxii.55"(andelsewhere),"in sight and hearing. I think we shall find

" which the attendants made a fire, and the shortly that the gospel narrative indicates

"passage beneath the front of the house, that, during most of the time, Jesus was

" from the street to this court, is the porch. in fact in another room, and could neither

" The place where Jesus stood before the hear Peter nor see him by the ordinary

" high priest, may have been an open room physical senses.
" or place of audience on the ground floor,

lxxxviii INTRODUCTION.— NOTE X.

and parallel passages harmonized in § 206). This full account, gathered from the
synoptic Gospels, obviously refers to an occasion different in many respects from the
two preceding occurrences. Peter replied angrily, " Woman, I know him not"
(Luke xxii. 57, § 206) : and this was his

THIRD DENIAL, § 206.

"And the cock crew" (Mark xiv. 68, § 206).

The first three denials, which were to take place before the first cock-crow, were
accomplished. The other three were soon to follow.

After a little while another saw him (Luke xxii. 58, § 207), and challenged him
as "one of them." This time the accuser was a man, and in the specific words
" Man, I am not," Peter gave his

FOURTH DENIAL, § 207.

Up to this time he was still remaining by the fire in the court. But he had
apparently become uneasy under these repeated interrogations. He therefore rose,
and went towards the gate, probably with a view of leaving the place. But, before
he reached the gate, and when he had got as far as " into the porch, another maid
"saw him," and accused him "unto them that were there" (Matt. xxvi. 71, § 208).
Harassed by these renewed taunts, he " with an oath " uttered his

FIFTH DENIAL, § 208.

In the mean time, the trial before the high priest had finished. The accusers of
Jesus, and the soldiers, began to leave the audience-chamber, and to return
through the court-yard with their victim. Peter's original desire " to see the end "
immediately revived ; and, instead of continuing his way through the porch which
he had already reached, he returned into the court. This delay involved him in an
unexpected and serious difficulty. Amongst the crowd passing out through the
court, was one of the band who had been present when Jesus was seized in the
garden; and who was, apparently, still engaged in the conspiracy. He had a
special reason for remembering Peter; for he was "a kinsman of him whose ear
"Peter cut off." When his eye fell upon the apostle he recognised him, and
identified him at once. Grown desperate at this accumulation of testimony against
him, and at the danger in which he stood, Peter " began to curse and to swear,"
and completed his guilt by his

SIXTH DENIAL, § 209.

"And straightway the second time the cock crew" (Mark xiv. 72, § 209).

At that very moment the Lord was being led out ; and, as he passed through
the court, " he turned, and looked upon " the apostle, with

"That kind, upbraiding glance, which broke
"Unfaithful Peter's heart."

INTRODUCTION.— NOTE Y. lxxxix

NOTE Y.

EVENTS FOLLOWING THE RESURRECTION.
Sections 233 &c.

The Christian religion rests largely, we might almost say mainly, upon the
doctrine of the resurrection of our Lord. It is natural, therefore, that in all ages
this article of faith should have been vigorously assailed by sceptical writers. Not
only has the central fact been denied; but discrepancies have been suggested in
almost every detail. Indeed this great event was so mysterious and miraculous,
that even " defenders of the faith " have found in it scope for considerable divergence
of opinion. Many of the difficulties that have been suggested by friends or foes,
have arisen from want of exact interpretation of the original Scripture ; and these
have yielded to the increased accuracy which has been the fruit of riper scholarship
and closer criticism. The majority, however, of the objections which have been
raised to the credibility of the resurrection, are due to the unfair and illogical way
in which the discussion has been conducted. Where one of the Evangelists has not
recorded any particular fact, the omission has been claimed as a denial of the state-
ment made by the others. Similarly, variations in description have been flaunted
as contradictions ; although, in most cases, when properly considered, they in
reality corroborate each other. To follow these out minutely would increase this
volume beyond reasonable limits; and it is happily unnecessary for me to do so.
For the task has been already performed with consummate ability and success by
M c Clellan, in his masterly examination of the subject on pages 508 to 536 of the
work to which we have already been so much indebted. I therefore refer the
reader to his analysis, which I am equally unable to condense or to improve.

The general principle on which his answer to these alleged discrepancies is
founded, is well stated on page 508. " The evangelical accounts transmit the
" written record ; and, as they do so, are seen, even upon a superficial view, to be
"in striking conformity with the demands of probability and reason. Reason
" would require that such an event, so stupendous in its nature, so manifold in its
"aspects, and so vital to the universal religion to be established in the world,
" should be demonstrated beyond all honest and necessary doubt by a multiplicity
"of proofs. Reason would also require that, such a multiplicity of proofs being
" originally granted, the Evangelists, in severally communicating sufficient written
"evidence to posterity, should not all have made exactly the same selection of
" proofs, nor all have presented any one and the same proof from exactly the same
"point of view, or with exactly the same circumstantial details. Now this is
"precisely as we find the case in the Evangelists. Each of the four supplies at
"least three, although no two of them the same three, of these l many infallible
" '■proofs'' : and their respective narratives are supplemented, partly by one another,
" and partly by other inspired Scriptures (Acts i. 1 — 14 ; 1 Cor. xv. 4 — 8)."

In his succeeding pages M c Clellan has grappled all the hostile suggestions with
which the history of the Resurrection has been assailed, and has answered them
exhaustively. Our limits confine us to that which is the more precise province of a

xc INTRODUCTION.— NOTE Y.

Harmony, — the careful arrangement of the sacred record; and its elucidation by
such brief historical explanations as -will bring out the course of events. By con-
necting these explanations with the text, we shall do this more clearly than by
collecting them into one elaborate note : and I have therefore expanded the headings
of the sections beginning with § 229 so as to present the history fully and intel-
ligibly. The mere arranging of the facts in their chronological order and paral-
lelism will answer by anticipation the principal charges of discrepancy, caused, in
many cases, by confusing times, places, and persons. This confusion has largely
resulted from the fact, that superficial critics have treated the Gospel narratives as
though they purported to relate a single series of successive events, whereas they
record the contemporaneous experiences of several people under widely differing
circumstances. Immediately after the crucifixion the disciples were " distressed and
"scattered, as sheep not having a shepherd" (Matt. ix. 36, § 86). They separated into
small groups, the persons composing which varied from time to time, and acted
sometimes independently, and sometimes in concert. Until the resurrection there
was no systematic assemblage, no recognised centre of authority or of action. When
our Lord had risen, the " many proofs by the space of forty days" (Acts i. 3, § 241),
restored their courage. They drew together again into a united brotherhood, with a
common hope and purpose. But, in the meantime, these " proofs " had been attested
by witnesses from all quarters ; and it was inevitable that the experiences of various
persons, at various times and places, should widely differ. Our Lord appeared to
them, where they were, wherever their fears or their necessity had driven them ; in
Calvary, — on the road to Emmaus, — at their chamber of meeting,— by the sea of
Tiberias,— in Jerusalem, — on Olivet,— in Galilee ;— to a single individual by an
empty tomb, — to two on the high road, — to ten gathered in consultation, — to the
eleven as they sat at meat, — to five hundred at once on a mountain side.

Some of these events are described by one or more of the Evangelists ; and some
by others. But none of the Gospels profess to narrate every appearance of the
Saviour to all of the disciples : or to give a complete record of the actions of any
one man, or of any particular group of men. The entire independence of these
manifestations, and their dissimilarity in matters of detail, are important sources of
mutual corroboration as to the great central fact. It is necessary, though some-
times difficult, to keep in view these contemporaneous experiences of separate
persons : to preserve the continuity of each event, and yet to assign to each its
correct chronological position, relatively to those incidents which were occurring
elsewhere. I have tried to assist the reader to do this by the expanded headings to
the sections 229 to 255 : and if the attempt has been successful, we shall find that
we have obtained an intelligible and consistent narrative. The omissions of one
Gospel do not contradict the record of the others, but the accumulated mass of
testimony, gathered from each fresh witness, with regard to each independent fact,
explains and confirms the harmonized history of all.

HAKMONY OF THE GOSPELS.

PEEFACES TO THE GOSPELS.

§ 1. Preface to the gospel op Matthew ; which is the history of Jesus Christ,
as the Messiah of the Jews, — the son of Abraham and David.

Matt. i. 1.

l : The book of the 2 generation of Jesus Christ, the son of David, the son of
Abraham.

1 Or, The genealogy of Jesus Christ 2 Or, birth : as in ver. 18 in § 9.

§ 2. Preface to the gospel of Mark ; which is the history of Jesus Christ,
as the Divine Lord of the world, the Son of God.

Mark i. 1.

l The beginning of the x gospel of Jesus Christ, 2 the Son of God.

1 Or, good tidings 2 Some ancient authorities omit the Son of God.

§ 3. Preface to the gospel of Luke; which is the history of Jesus Christ,
as the Saviour of the world.

Luke i. 1—4.

1 Forasmuch as many have taken in hand to draw up a narrative concerning those

2 matters which have been x fulfilled among us, even as they delivered them unto us,

3 which from the beginning were eyewitnesses and ministers of the word, it seemed
good to me also, having traced the course of all things accurately from the first, to

4 write unto thee *in order, most excellent fTheophilus ; that thou mightest know the
certainty concerning the 2 things 3 wherein thou wast instructed.

1 Or, fully established 2 Gr. words. 8 Or, which thou wast taught by word of mouth

§ 4. Preface to the gospel of John ; which is the history of Jesus Christ,
as the Divine-Human Word.

John i. 1 — 18.

l In the beginning was the Word, and the Word was with God, and the Word was
2, 3 God. The same was in the beginning with God. All things were made *by him ;

4 and without him -was not anything made that hath been made. In him was life;

5 and the life was the light of men. And the light shineth in the darkness ; and the

6 darkness 3 apprehended it not. There came a man, sent from God, whose name was

7 John. The same came for witness, that he might bear witness of the light, that all

8 might believe through him. He was not the light, but came that he might bear

9 witness of the light. *There was the true light, even the light which lighteth 5 every
io man, coming into the world. He was in the world, and the world was made *by him,
ii and the world knew him not. He came unto 6 his own, and they that were his own
12 received him not. But as many as received him, to them gave he the right to become

* See note A, page xxix. t Acts i. 1.

W. 1 1

§§ 4, 5] THE BIRTH, CHILDHOOD, AND YOUTH OF

John i. 12—18.

13 children of God, even to thern that believe on his name: which were 7 born, not of

H 8 blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word

became flesh, and 9 dwelt among us (and we beheld his glory, glory as of 10 the only

15 begotten from the Father), full of grace and truth. John beareth witness of him, and
crieth, saying, n This was he of whom I said, He that cometh after me is become

16 before me : for he was 12 before me. For of his fulness we all received, and grace for

17 grace. For the law was given x by Moses; grace and truth came x by Jesus Christ.

18 No man hath seen God at any time; 13 the only begotten Son, which is in the bosom
of the Father, he hath declared him.

1 Or, through 2 Or, teas not anything made. That which hath been made was life in him; and the life *c.

3 Or, overcame See ch. xii. 35 (Gr.) in § lo'O, wliere the same Greek word is translated overtake. * Or, The true

light, which lighteth every man, was coming 5 Or, every man as he cometh 6 Gr. his own things. 7 Or, begotten
8 Gr. bloods. 9 Gr. tabernacled. 10 Or, an only begotten from a father n Some ancient authorities

read (this ivas he that said). 12 Gr. first in regard of me. la Many very ancient authorities read God only

begotten.

PART I.

THE BIRTH, CHILDHOOD, AND YOUTH, OF JOHN THE BAPTIST
(THE FORERUNNER), AND OF JESUS CHRIST.

Time. — About thirteen years and a half.

§ 5. The angel Gabriel announces the conception of Jesus Christ's

forerunner.

Jerusalem; in the temple.
Luke i. 5—26.

5 There was in the days of Herod, king of Judsea, a certain priest named Zacharias,

of the course of *Abijah : and he had a wife of the daughters of Aaron, and her name

G was Elisabeth. And they were both righteous before God, walking in all the com-

7 mandments and ordinances of the Lord blameless. And they had no child, because
that Elisabeth was barren, and they both were now x well stricken in years.

8 Now it came to pass, while he executed the priest's office before God in the order of

9 his course, according to the custom of the priest's office, his lot was to enter into the
io 2 temple of the Lord and burn incense. And the whole multitude of the people were
H praying without at the hour of incense. And there appeared unto him an angel of the

12 Lord standing on the right side of the altar of incense. And Zacharias was troubled

13 when he saw him, and fear fell upon him. But the angel said unto him, Fear not,
Zacharias : because thy supplication is heard, and thy wife Elisabeth shall bear thee

u a son, and thou shalt call his name John. And thou shalt have joy and gladness ;

15 and many shall rejoice at his birth. For he shall be great in the sight of the Lord,
and he shall t drink no wine nor 3 strong drink; and he shall be filled with the 4 Holy

16 Ghost, even from his mother's womb. And many of the children of Israel shall he

17 turn unto the Lord their God. And he shall 6 go before his face Jin the spirit and
power of Elijah, to turn the hearts of the fathers to the children, and the disobedient
to walk in the wisdom of the just ; to make ready for the Lord a people prepared for

18 him. And Zacharias said unto the angel, Whereby shall I know this ? for I am an

19 old man, and my wife "well stricken in years. And the angel answering said unto
him, I am Gabriel, that stand in the presence of God ; and I was sent to speak unto

20 thee, and to bring thee these good tidings. And behold, thou shalt be silent and not
able to speak, until the day that these things shall come to pass, because thou

21 believedst not my words, which shall be fulfilled in their season. And the people

* 1 Cliron. xxiv. 10. t Numbers vi. 2 — 4. J Malachi iv. 5, 0.

JOHN THE BAPTIST, AND OF JESUS CHRIST. [§§ 5-7

Luke i. 21—25. #

were waiting for Zacharias, and they marvelled r while he tarried in the 2 temple.

22 And when he came out, he could not speak unto them : and they perceived that he
had seen a vision in the 2 temple: and he continued making signs unto them, and

23 remained dumb. And it came to pass, when the days of his ministration were ful-
filled, he departed unto his house.

24 And after these days Elisabeth his wife conceived ; and she hid herself five months,

25 saying, Thus hath the Lord done unto me in the days wherein he looked upon me, to
*take away my reproach among men.

1 Gr. advanced in their days. s Or, sanctuary See note B, page xxx. 3 Gr. sikera. * Or, Holy

Spirit 5 Sume ancient authorities read come nigh before his face. 6 Gr. advanced in her days. 7 Or, at

his tarrying

§ 6. The angel Gabriel announces the conception of Jesus Christ.
Mary's house at Nazareth.

Luke L 26—38.

26 Now in the fsixth month the angel Gabriel was sent from God unto a city of Galilee,

27 named Nazareth, to a virgin betrothed to a man whose name was Joseph, J of the

28 house of David ; and the virgin's name was Mary. And he came in unto her, and

29 said, Hail, thou that art 1 highly favoured, the Lord is with thee 2 . But she was
greatly troubled at the saying, and cast in her mind what manner of salutation this

30 might be. And the angel said unto her, Fear not, Mary: for thou hast found 3 favour

31 with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and

32 shalt call his name Jesus. He shall be great, and shall be called the Son of the Most

33 High : and the Lord God shall give unto him the throne of his father David : and he
|| shall reign over the house of Jacob 4 for ever; and of his kingdom there shall be no

34 end. And Mary said unto the angel, How shall this be, seeing I know not a man ?

35 And the angel answered and said unto her, The 5 Holy Ghost shall come upon thee,
and the power of the Most High shall overshadow thee: wherefore also 6 that which

36 7 is to be born 8 shall be called holy, the Son of God. And behold, Elisabeth thy kins-
woman, she also hath conceived a son in her old age : and this is the sixth month

37 with her that 9 was called barren. For no word from God shall be void of power.

38 And Mary said, Behold, the 10 handmaid of the Lord; be it unto me according to thy
word. And the angel departed from her.

1 Or, endued with grace 2 Many ancient authorities add blessed art thou among women. See ver. 42 in § 7.

3 Or, grace * Gr. unto the ages. 5 Or, Holy Spirit 6 Or, the holy thing which is to be born shall be

called the Son of God The American revisers read wherefore also the holy thing which is begotten shall be called the
Son of God. 7 Or, is begotten 6 Some ancient authorities insert of thee.' 9 Or, is 10 Gr. bondmaid.

§ 7. Mary's visit to Elisabeth.
Zacharias' house in a city of Judah (Juttah ?) in the hill country.

Luke i. 39—56.

39 And Mary arose in these days and went into the hill country with haste, §into

40 a city of Judah ; and entered into the house of Zacharias and saluted Elisabeth.

41 And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in

42 her womb ; and Elisabeth was filled with the 1 Holy Ghost ; and she lifted up her

* Genesis xxx. 23 and Isaiah iv. 1. || Compare Micah iv. 7.

t See verse 24 in § 5, and verse 36 in this § Or, probably, into a city, Juttah. This

section.^ was a city "in the hill country," see Joshua

% This may refer either to Joseph or Mary. xv. 48, 55. It was south of Hebron, and had

Probably it should be understood as referring been set apart for " the children of Aaron the

to Joseph, but verse 32 shews that Mary also priest" (Joshua xxi. 16). Zacharias probably

was of the royal house. See note on the dwelt there when not engaged in his course

genealogies, note C, page xxxi. of temple service.

3 1—2

§§ 7, 8] THE BIRTH, CHILDHOOD, AND YOUTH OF

Luke i. 42—56.

voice with a loud cry, and said, Blessed art thou among women, and blessed is the

43 fruit of thy womb. And whence is this to me, that the mother of my Lord should

44 come unto me 1 For behold, when the voice of thy salutation came into mine ears,

45 the babe leaped in my womb for joy. And blessed is she that 2 believed; for there
shall be a fulfilment of the things which have been spoken to her from the Lord.

46 And Mary said,

My soul cloth magnify the Lord,

47 And my spirit hath rejoiced in God my Saviour.

48 For he hath looked upon the low estate of his 3 handmaiden:
For behold, from henceforth all generations shall call me blessed.

49 For he that is mighty hath done to me great things ;
And holy is his name.

50 And his mercy is unto generations and generations
On them that fear him.

51 He hath shewed strength with his arm ;

He hath scattered the proud 4 in the imagination of their heart.

52 He hath put down princes from their thrones,
And hath exalted them of low degree.

53 The hungry he hath filled with good things ;
And the rich he hath sent empty away.

54 He hath holpen Israel his servant,
That he might remember mercy

55 (As he spake unto our fathers)
Toward * Abraham and his seed for ever.

56 And Mary abode with her about three months, and returned unto her house.

1 Or, Holy Sjtirit 2 Or, believed that there shall be s Gr. bondmaiden. * Or, by

§ 8. Birth and early history of the forerunner.

Zacharias' house.

Luke i. 57— SO.

57 Now Elisabeth's time was fulfilled that she should be delivered ; and she brought

58 forth a son. And her neighbours and her kinsfolk heard that the Lord had magnified

59 his mercy towards her ; and they rejoiced with her. And it came to pass on the
+ eighth day, that they came to circumcise the child; and they would have called him

60 Zacharias, after the name of his father. And his mother answered and said, Not so ;

61 but he shall be called John. And they said unto her, There is none of thy kindred

62 that is called by this name. And they made signs to his father, what he would have

63 him called. And he asked for a writing tablet, and wrote, saying, His name is John.

64 And they marvelled all. And his mouth was opened immediately, and his tongue

65 loosed, and he spake, blessing God. And fear came on all that dwelt round about
them : and all these sayings were noised abroad throughout all the hill country of

66 Judoea. And all that heard them laid them up in their heart, saying, What then
shall this child be ? For the hand of the Lord was with him.

67 And his father Zacharias was tilled with the x Holy Ghost, and prophesied, saying,

68 Blessed be the Lord, the God of Israel ;

For he hath visited and wrought redemption for his people,
6i» And hath raised up a horn of salvation for us

In the house of his servant David
to (As he spake by the mouth of his holy prophets which have been 2 since the world
began),

71 Salvation from our enemies, and from the hand of all that hate us ;

72 To shew mercy towards our fathers,
And to remember his holy ^covenant ;

* Genesis xxii. 16 — 18. t Lev. xii. 3. £ Genesis xvii. 7, 8.

JOHN THE BAPTIST, AND OF JESUS CHEIST. [§§ 8—10

Luke i. 73—80.

73 The oath which he *sware unto Abraham our father,

74 To grant unto us that we being delivered out of the hand of our enemies
Should serve him without fear,

75 In holiness and righteousness before him all our days.

76 Yea and thou, child, shalt be called the prophet of the Most High :
For thou shalt go before the face of the Lord to make ready his ways ;

77 To give knowledge of salvation unto his people
In the remission of their sins,

78 Because of the 3 tender mercy of our God,

4 Whereby the dayspring from on high 5 shall visit us,

79 To shine upon them that sit in darkness and the shadow of death ;
To guide our feet into the way of peace.

80 And the child grew, and waxed strong in spirit, and was in the deserts till the day
of his shewing unto Israel.

1 Or, Holy Spirit 2 For, since the world began, read, of old (Amer.). 3 Or, heart of mercy 4 Or,

Wherein 6 Man}- ancient authorities read hath visited us. See Malachi iv. 2; Isaiah ix. 2.

§ 9. Angelic testimony to the immaculate conception. Marriage of Joseph

and Mary.

Joseph's house at Nazareth.
Matt. i. IS — 25.

18 Now the 1 birth 2 of Jesus Christ was on this wise: When his mother Mary had
been betrothed to Joseph, before they came together she was found with child of the

19 3 Holy Ghost. And Joseph her husband, being a righteous man, and not willing to

20 make her a public + example, was minded to put her away privily. But when he
thought on these things, behold, an angel of the Lord appeared unto him in a dream,
saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife : for that

21 which is 4 conceived in her is of the 3 Holy Ghost. And she shall bring forth a son;
and thou shalt call his name Jesus ; for it is he that shall save his people from their

22 sins. Now all this is come to pass, that it might be fulfilled which was spoken by the
Lord through the prophet, J saying,

23 Behold, the virgin shall be with child, and shall bring forth a son,
And they shall call his name 5 Immanuel ;

24 which is, being interpreted, God with us. And Joseph arose from his sleep, and did

25 as the angel of the Lord commanded him, and took unto him his wife ; and knew her
not till she had brought forth a son.

1 Or, generation : as in ver. 1 in § 1, 2 Some ancient authorities read of the Christ. 3 Or, Holy Spirit

* Or. begotten. 5 Gr. Emmanuel.

§ 10. The genealogy of Jesus Christ. (See note C, page xxxi.)

( The genealogy of Jesus as the son of Joseph, (The genealogy of Jesus as the son of Mary,
traced from Abraham by natural descents.) traced to Adam.)

Matt. i. 2-17. Luke iii. 23-38.

[l The book of the generation of Jesus 23 Being the son (as was supposed) of
Christ, the son of David, the son of 24 Joseph, the son of Heli, the son of Mat-
Abraham.] that, the son of Levi, the son of Melchi,

2 Abraham begat Isaac ; and Isaac begat 25 the son of Jannai, the son of Joseph, the
Jacob ; and Jacob begat Judah and his son of Mattathias, the son of Amos, the

3 brethren ; and Judah begat Perez and son of Nahum, the son of Esli, the son of
Zerah of Tamar ; and Perez begat Hezron ; 20 Naggai, the son of Maath, the son of Mat-

4 and Hezron begat * Ram ; and 1 Ram be- tathias, the son of Semein, the son of

* Genesis xxii. 16 — 18. xxiv. 1.

t See Deuteronomy xxii. 13, 20, &c. and J Isaiah vii. 14.

§§ io, ii]

THE BIRTH, CHILDHOOD, AND YOUTH OF

Matt. i. 4—1". Luke iii. 26

gat Amminadab ; and Amminadab begat 27 Josech, the son of Joda, the son of Joanan,

Nahshon ; and Nahshon begat Salmon ;

5 and Salmon begat Boaz of Rahab ; and
Boaz begat Obed of Rnth ; and Obed be-

6 gat Jesse ; and Jesse begat David the
king.

And David begat Solomon of her that
1 had been the wife of Uriah ; and Solomon

begat Rehoboam ; and Rehoboam begat
sAbijah; and Abijah begat 2 Asa; and

2 Asa begat Jehoshaphat; and Jehosha-

phat begat Joram ; and Joram begat
a Uzziah ; and Uzziah begat Jotham ; and

Jotham begat Ahaz; and Ahaz begat
io Hezekiah ; and Hezekiah begat Manasseh ;

and Manasseh begat 3 Amon ; and 3 Amon

1 1 begat Josiah ; and Josiah begat Jechoniah
and his brethren, at the time of the
4 carrying away to Babylon.

12 And after the 4 carrying away to Baby-
lon, Jechoniah begat 5 Shealtiel; and

13 6 Shealtiel begat Zerubbabel ; and Zerub-
babel begat Abiud; and Abiud begat

H Eliakim ; and Eliakim begat Azor ; and
Azor begat Sadoc; and Sadoc begat

15 Achim ; and Achim begat Eliud ; and
Eliud begat Eleazar ; and Eleazar begat
Matthan ; and Matthan begat Jacob ;

16 and Jacob begat Joseph the husband of
Mary, of whom was born Jesus, who is
called Christ.

17 So all the generations from Abraham unto David are fourteen generations ; and
from David unto the 4 carrying away to Babylon fourteen generations; and from the
4 carrying away to Babylon unto the Christ fourteen generations.

i Gr. Aram. - Gr. Asaph. 3 Gr. Amos. * Or, removal to Babylon 5 Gr. Salathiel. 6 Some

ancient authorities write Sala. 7 Many ancient authorities insert the son of Admin : and one writes Admin for

Amminadab. 8 Some ancient authorities write Aram.

the son of Rhesa, the son of Zerubbabel,

28 the son of 6 Shealtiel, the son of Neri, the
son of Melchi, the son of Addi, the son of
Cosam, the son of Elmadam, the son of

29 Er, the son of Jesus, the son of Eliezer,
the son of Jorim, the son of Matthat, the

30 son of Levi, the son of Symeon, the son
of Judas, the son of Joseph, the son of

31 Jonam, the son of Eliakim, the son of
Melea, the son of Menna, the son of Mat-
tatha, the son of Nathan, the son of Da-

32 vid, the son of Jesse, the son of Obed, the
son of Boaz, the son of "Salmon, the son

33 of Nahshon, the son of Amminadab, 7 the
son of 8 Arni, the son of Hezron, the son

34 of Perez, the son of Judah, the son of
Jacob, the son of Isaac, the son of Abra-
ham, the son of Terah, the son of Nahor,

35 the son of Serug, the son of Reu, the son
of Peleg, the son of Eber, the son of

36 Shelah, the son of Cainan, the son of Ar-
phaxad, the son of Shem, the son of Noah,

37 the son of Lamech, the son of Methuselah,
the son of Enoch, the son of Jared, the

38 son of Mahalaleel, the son of Cainan, the
son of Enos, the son of Seth, the son of
Adam, the son of God.

§ 11. The birth of Jesus.
Bethlehem.

Luke ii. 1 — 7.

i Now it came to pass in those days, there went out a decree from Caesar Augustus,

2 that all Hhe world should be enrolled*. This was the first enrolment made when

3 Quirinius was governor of Syria. And all went to enrol themselves, every one to his

4 own city. And Joseph also went up from Galilee, out of the city of Nazareth, into
Judaea, to the city of David, which is called Bethlehem, because he was of the house

* This enrolment would seem to have been
made for the purpose of taxation ; and in order
to ensure accuracy and completeness in the
family registers, (on which depended so largely
the title to property and the taxation conse-
quent thereupon,) the decree provided that all
should enrol themselves, everyone at his own
city. The language of Luke, (" to enrol him-

self with Mary,") indicates that both Joseph
and his wife were enrolled at Bethlehem. This
enrolment of Mary suggests that Joseph had
succeeded to property to which he had become
entitled by right of his wife, and supports the
theory that Luke's list (§ 10) was in fact the
genealogy of Jesus through Mary as then
registered. See note C, page xxxi.

JOHN THE BAPTIST, AND OF JESUS CHRIST. [§§ 11—14

Luke ii. 4—7.

5 and family of David ; to enrol himself with Mary, who was betrothed to him, being

6 great with child. And it came to pass, while they were there, the days were fulfilled

7 that she should be delivered. And she brought forth her firstborn son ; and she
wrapped him in swaddling clothes, and laid him in a manger, because there was no
room for them in the inn.

1 Gr. the inhabited earth.

§ 12. Angels announce the birth of "Christ the Lord."
Near Bethlehem.

Luke ii. 8—20.

8 And there were shepherds in the same country abiding in the field, and keeping

9 1 watch by night over their flock. And an angel of the Lord stood by them, and the

10 glory of the Lord shone round about them : and they were sore afraid. And the angel
said unto them, Be not afraid ; for behold, I bring you good tidings of great joy which

11 shall be to all the people : for there is born to you this day in the city of David a

12 Saviour, which is 2 Christ the Lord. And this is the sign unto you ; Ye shall find a

13 babe wrapped in swaddling clothes, and lying in a manger. And suddenly there was
with the angel a multitude of the heavenly host praising God, and saying,

u Glory to God in the highest,

And on earth 3 peace among 4 men in whom he is well pleased.

15 And it came to pass, when the angels went away from them into heaven, the shep-
herds said one to another, Let us now go even unto Bethlehem, and see this 5 thing

16 that is come to pass, which the Lord hath made known unto us. And they came with

17 haste, and found both Mary and Joseph, and the babe lying in the manger. And
when they saw it, they made known concerning the saying which was spoken to them

18 about this child. And all that heard it wondered at the things which were spoken

19 unto them by the shepherds. But Mary kept all these 6 sayings, pondering them in

20 her heart. And the shepherds returned, glorifying and praising God for all the things
that they had heard and seen, even as it was spoken unto them.

1 Or, night-watches 2 Or, Anointed Lord 3 Many ancient authorities read peace, good pleasure among

men. * Gr. men of good pleasure. 6 Or, saying 6 Or, things

§ 13. The circumcision and naming of Jesus.

Bethlehem.
Matt. i. 25. Luke ii. 21.

21 And when eight days were fulfilled
for circumcising him*,
25 And he called his name Jesus. his name was called Jesus,

which was so called by the angel

before he was conceived in the

womb.

§ 14. Jesus is brought to the temple and presented to the Lord.
The testimony of Simeon and Anna.

Jerusalem.
Luke ii. 22—38.

22 And when the days of their purification according to the law of Moses t were ful-

23 filled, they brought him up to Jerusalem, to present him to the Lord (as it is written

Gen. xvii. 12. — Lev. xii. 3. t Viz. 40 days. See Leviticus xii. 2, 4.

§§ 14, 15] THE BIRTH, CHILDHOOD, AND YOUTH OF

Luke ii. 23—38.

in the law of the Lord*, Every male that openeth the womb shall be called holy to the

24 Lord), and to offer a sacrifice according to that which is saidt in the law of the Lord,

25 A pair of turtledoves, or two young pigeons. And behold, there was a man in Jeru-
salem, whose name was Simeon ; and this man was righteous and devout, looking for

26 the consolation of Israel : and the Holy Spirit was upon him. And it had been
revealed unto him by the Holy Spirit, that he should not see death, before he had

27 seen the Lord's Christ. And he came in the Spirit into the temple : and when the
parents brought in the child Jesus, that they might do concerning him after the

28 custom of the law, then he received him into his arms, and blessed God, and said,

29 Now lettest thou thy 1 servant depart, 2 Lord,
According to thy word, in peace ;

so For mine eyes have seen thy salvation,

31 Which thou hast prepared before the face of all peoples ;

32 A light for 3 revelation to the 4 Gentiles,
And the glory of thy people Israel.

33 And his father and his mother were marvelling at the things which were spoken con-
Si cerning him ; and Simeon blessed them, and said unto Mary his mother, Behold, this

child is set for the falling 6 and rising up of many in Israel; and for a sign which is

35 spoken against ; yea and a sword shall pierce through thine own soul ; that thoughts

36 out of many hearts may be revealed. And there was one Anna, a prophetess, the
daughter of Phanuel, of the tribe of Asher (she was 6 of a great age, having lived with

37 a husband seven years from her virginity, and she had been a widow 7 even for four-
score and four years), which departed not from the temple, worshipping with fastings

38 and supplications night and day. And coming up at that very hour she gave thanks
unto God, and spake of him to all them that were looking for the redemption of
Jerusalem.

1 Or. bondservant. 2 Gr. Master. 3 Or, the unveiling of the Gentiles * Gr. nations. 5 Or, and

the rising (Auier.) 6 Gr. advanced in many days. 7 Or, even unto (Anier.)

§ 15. Worship of the wise men.
Bethlehem.
Matt. ii. 1—12.

1 Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king,

2 behold, 1 wise men from the east J came to Jerusalem, saying, 2 Where is he that is
born King of the Jews? for we saw his star in the east, and are come to 3 worship him.

3 And when Herod the king heard it, he was troubled, and all Jerusalem with him.

4 And gathering together all the chief priests and scribes of the people, he inquired of

5 them where the Christ should be born. And they said unto him, In Bethlehem of
Judaea: for thus it is written 4 by the prophet ||,

G And thou Bethlehem, land of Judah,

Art in no wise least among the princes of Judah :

* Exodus xiii. 2. have been and probably was much later. The

t Leviticus xii. 8. Magi would leave their own country imine-

X The date of this visit cannot be fixed diately they had seen the star ; but we cannot

with precision. It must have followed the tell how many weeks or months had been

presentation in the temple: because after occupied with the journey, as we have no

Herod's jealousy had once been aroused (see indication of their nationality. The popular

verse 3) such a public ceremonial would have belief (expressed so frequently in pictures,

been out of the question. Joseph and Mary ancient and modern) that the Magi adored a

stayed at Bethlehem during the "days of puri- babe in arms, and only a few weeks old, is

fication." This occupied 40 days. Then came probably quite erroneous. Matthew ii. 16

the presentation in the temple, and this again seems to shew that nearly two years would

was followed by the visit of the Magi. This be the age of the infant Jesus at the time of

visit must therefore have occurred at least six the visit,

weeks after the birth of Jesus. But it may || Micah v. '2.

JOHN THE BAPTIST, AND OF JESUS CHRIST. [§§ 15—18

Matt. ii. 6—12.

For out of thee shall come forth a governor,
Which shall be shepherd of my people Israel.

7 Then Herod privily called the 1 wise men, and learned of them carefully 5 what time

8 the star appeared. And he sent them to Bethlehem, and said, Go and search out
carefully concerning the young child ; and when ye have found him, bring me word,

9 that I also may come and 3 worship him. And they, having heard the king, went their
way; and lo, the star, which they saw in the east, went before them, till it came and

10 stood over where the young child was. And when they saw the star, they rejoiced
n with exceeding great joy. And they came into the house and saw the young child

with Mary his mother ; and they fell down and 3 worshipped him ; and opening their

12 treasures they offered unto him gifts, gold and frankincense and myrrh. And being
warned of God in a dream that they should not return to Herod, they departed into
their own country another way.

1 Gr. Magi. Compare Esther i. 13 ; Dan. ii. 12. * Or, Where is the King of the Jetcs that is born? 3 The

Greek word denotes an act of reverence whether paid to man, see chap, xviii. 26, § 110 ; or to God, see chap. iv. 10, § 22
(Amer.). * Or, through * Or, the time of the star that appeared

§ 16. Flight into Egypt.
Bethlehem, Egypt.

Matt. ii. 13, 14. Luke ii. 39.

13 Now when they (the wise men) were departed,

39 And when they (Joseph
and Mary) had accomplish-
ed all things that were ac-
cording to the law of the
Lord,

behold, an angel of the Lord appeareth to Joseph in a

dream, saying, Arise and take the young child and his

mother, and flee into Egypt, and be thou there until I

tell thee : for Herod will seek the young child to destroy
u him. And he arose and took the young child and his

mother by night, and departed into Egypt ; [and was

there until the death of Herod].

§ 17. Massacre op the innocents.
Bethlehem.

Matt. ii. 16—18.

10 Then Herod, when he saw that he was mocked of the x wise men, was exceeding
wroth, and sent forth, and slew all the male children that were in Bethlehem, and in
all the borders thereof, from two years old and under, according to the time which he

17 had carefully learned of the 1 wise men. Then was fulfilled that which was spoken
2 by Jeremiah* the prophet, saying,

18 A voice was heard in Ramah,
Weeping and great mourning,
Rachel weeping for her children ;

And she would not be comforted, because they are not.

1 Gr. Magi. 2 Or, through

§ 18. Return to Nazareth.
Egypt, and thence to the land of Israel and to Nazareth.

Matt. ii. 15, 19—23. Luke ii. 39.

[u And he (Joseph) arose and took the young child and
15 his mother by night, and departed into Egypt ;] and

* See Jeremiah xxxi. 15.

§§ 18, 19] CHILDHOOD AND YOUTH OF JESUS.

Matt. ii. 15, 19—23. Luke ii. 39.

was there until the death of Herod : that it might be
fulfilled which was spoken by the Lord through the
prophet*, saying, Out of Egypt did I call my son.

19 But when Herod was dead, behold, an angel of the

20 Lord appeareth in a dream to Joseph in Egypt, saying,
Arise and take the young child and his mother, and go
into the land of Israel : for they are dead that sought

21 the young child's life. And he arose and took the
young child and his mother, and came into the land of

22 Israel. But when he heard that Archelaus was reign-
ing over Judaea in the room of his father Herod, he was
afraid to go thither; and being warned of God in a
dream,

he withdrew 39 they returned

into the parts of Galilee, into Galilee,

23 and came and dwelt in to

their own t
a city called Nazareth : city Nazareth,

that it might be fulfilled which was spoken l bj the
prophets, that he should be called a NazareneJ.

1 Or, through

§ 19. Childhood and youth of Jesus.

Nazareth, Jerusalem.
Luke ii. 40—52.

40 And the child grew, and waxed strong, 1 filled with wisdom: and the grace of God
was upon him.

41 And his parents went every year to Jerusalem at the feast of the passover.

42 And when he was twelve years old, they went up after the custom || of the feast;

43 and when they had fulfilled the days, as they were returning, the boy Jesus tarried

44 behind in Jerusalem ; and his parents knew it not ; but supposing him to be in the
company, they went a day's journey ; and they sought for him among their kinsfolk

45 and acquaintance : and when they found him not, they returned to Jerusalem, seeking
40 for him. And it came to pass, after three days they found him in the temple, sitting

47 in the midst of the 2 doctors, both hearing them, and asking them questions : and all

48 that heard him were amazed at his understanding and his answers. And when they
saw him, they were astonished : and his mother said unto him, 3 Son, why hast thou

49 thus dealt with us? behold, thy father and I sought thee sorrowing. And he said
unto them, How is it that ye sought me? wist ye not that I must be 4 in my Father's

50, 51 house? And they understood not the saying which he spake unto them. And he
went down with them, and came to Nazareth ; and he was subject unto them : and his
mother kept all these 6 sayings in her heart.

52 And Jesus advanced in wisdom and 6 stature, and in 7 favour with God and men.

1 Gr. becoming full of wisdom. * Or, teachers 3 Gr. Child. * Or, about my Father's business Gr. in

the things of my Father. 5 Or, things 6 Or, age 7 Or, grace

[Note. The sacred volume does not record anything that occurred during the next 18
years; except in the general summary contained in the last verse above (Luke ii. 52).
Part II. resumes the narrative when Jesus had attained the age of 30 years.]

* Hosea xi. 1. || Exod. xxiii. 14 — 17 :— Deuteronomy xvi.

+ See Luke i. 26, § 6, and Luke ii. 4, § 11. 5—7, 16.
X See note D, page xxxviii.

PART II.

THE MINISTRY OF THE FORERUNNER.

Time. — About one year.

20. The call and ministry of John the Baptist, and his first testimony

to Jesus Christ.

The desert.
Matt. iii. 1—12.

And in those days

The river Jordan.

Mark i. 2-

(See note G, p. xlvii.)

cometh John
the Baptist,

preaching

in the wilderness

of Judaea,

saying, Repent ye ;

for the kingdom of

heaven is at hand.

For this is he that

was spoken of

by 1

Isaiah* the prophet,

saying,

The voice of one crying
in the wilderness,

Make ye ready the way
of the Lord,

John came,

who baptized

in the wilderness

and preached the

baptism of repentance
unto remission of sins.

2 Even

as it is written 7 in

Isaiah* the prophet,

Behold, I send my mes-
senger before thy face,

Who shall prepare thy
way;_

3 The voice of one crying

in the wilderness,
Make ye ready the way
of the Lord,

Luke iii. 1—18.

1 Now in the fifteenth year
of the reign of Tiberius
Cajsar, Pontius Pilate being
governor of Judoea, and
Herod being tetrarch of
Galilee, and his brother
Philip tetrarch of the re-
gion of Itursea and Tracho-
nitis, and Lysanias te-

2 trarch of Abilene, in the
high-priesthood of Annas
and Caiaphas, the word of
God came unto John the
son of Zacharias in the
wilderness.

3 And he came

into all the region

round about Jordan

preaching the

baptism of repentance
unto remission of sins ;

4 as it is written in
the book of the words of
Isaiah* the prophet,

The voice of one crying
in the wilderness,

Make ye ready the way
of the Lord,

* Isai. xl. 3—5. For the additional passage as quoted in Mark i. 2 see Malachi iii. 1.

20]

THE MINISTRY OF THE FORERUNNER.

Matt. iiL 3—10.

Make his paths straight.

Now John himself

had his raiment of

camel's hair, and

a leathern girdle

about his loins ;

and his food was

locusts and wild honey.

Then went out

unto him

Jerusalem,

and all Judaea,

and all the region

round about Jordan ;

6 and they were baptized of

him in the river Jordan,

confessing their sins.

- But when he saw

many of the Pharisees*

and Sadducees* coming

to his baptism,

he said

unto them,

Ye offspring of vipers, who
warned you to flee from

8 the wrath to come ? Bring
forth therefore fruit wor-

9 thy of 2 repentance: and
think not to say within
yourselves, We have Abra-
ham to our father: for I
say unto you, that God is
able of these stones to
raise up children unto

10 Abraham. And even now
3 is the axe laid unto the
root of the trees : every
tree therefore that bring-
eth not forth good fruit is
hewn down, and cast into
the fire.

Mark i. 4—6.

Make his paths straight.

6 And John

was clothed with

camel's hair, and

had a leathern girdle

about his loins,

and did eat

locusts and wild honey.

5 And there went out

unto him

all the country of

Judaea, and all they of

Jerusalem ;

and they were baptized of

him in the river Jordan,

confessing their sins.

Luke ill. 4—10.

Make his paths straight.

5 Every valley shall be filled,
And every mountain and

hill shal 1 be brought low ;

And the crooked shall be-
come straight,

And the rough ways
smooth ;

6 And all flesh shall see the

salvation of God.

7 He said therefore to the
multitudes that went out
to be baptized of him,
Ye offspring of vipers, who
warned you to flee from

8 the wrath to come ? Bring
forth therefore fruits wor-
thy of 2 repentance, and
begin not to say within
yourselves, "We have Abra-
ham to our father: for I
say unto you, that God is
able of these stones to
raise up children unto

9 Abraham. And even now
3 is the axe also laid unto
the root of the trees : every
tree therefore that bring-
eth not forth good fruit is
hewn down, and cast into

io the fire. And the multi-
tudes asked him, sayingf,
What then must we do?

See note E, pages xlii and xliii.

t See note G, page xlvii.

THE MINISTRY OF THE FORERUNNER.

[§20

Matt. iii. 11, 12.

Mark i. 7, 8.

I indeed baptize you

4 with water

unto repentance :

but he that cometh

after me

is mightier

than I,

whose shoes I am not
6 worthy to bear :

he shall baptize *you

4 with the 6 Holy Ghost

and with fire :

whose fan is in his

hand, and he will

throughly cleanse

his threshing floor ;

and he will gather his

wheat into the garner,

but the chaff he will

burn up with

And

he preached,
saying,

there cometh

after me

he that is mightier

than I,

the latch et of whose

shoes I am not

5 worthy to

stoop down and

unloose.

I baptized you

4 with water ; but

he shall baptize *you

4 with the 6 Holy Ghost.

Luke iii. 11 — IT.

ji And he answered,and said
unto them, He that hath
two coats, let him impart
to him that hath none;
and he that hath food, let

12 him do likewise. And
there came also 8 publicans
to be baptized, and they
said unto him, 9 Master,

13 what must we do? And
he said unto them, Extort
no more than that which

u is appointed you. And
10 soldiers also asked him,
saying, And we, what must
we do? And he said unto
them, u Do violence to no
man, neither 12 exact any-
thing wrongfully; and be
content with your wages.

15 And as the people were
in expectation, and all
men reasoned in their
hearts concerning John,
whether haply he were the

16 Christ ; John answered,

saying

unto them all,

I indeed baptize you

with water ;

but there cometh

he that is mightier

than I,

the latchet of whose

shoes I am not

5 worthy to

unloose :

he shall baptize *you

4 with the c Holy Ghost

and with fire :

whose fan is in his

hand,

throughly to cleanse

his threshing-floor,

and to gather the

wheat into his garner ;

but the chaff he will

burn up with

* See Acts i. 5 ; ii. 2—4 ; xi. 15, 16.

§§ 20, 21]

THE MINISTRY OF THE FORERUNNER.

Matt. iii. 12. Luke iii. 17, 18.

unquenchable fire. unquenchable fire.

18 With many other ex-
hortations therefore preached he 13 good tidings unto
19 the people; [but Herod the tetrarch, being reproved
by him for Herodias his brother's wife, and for all the
so evil things which Herod had done, added yet this
above all, that he shut up John in prison*].

1 Or, through 2 Or, your repentance 3 Or, the axe lieth at (Amer.) 4 Or, in 6 Gr. sufficient.

6 Or, Holy Spirit 7 Some ancient authorities read in the prophets. 8 That is, collectors or renters oj'lioman

taxes: see note E, page si. 9 Or, Teacher 10 Gr. soldiers on service. u Or, Extort from no man by

violence (Amer.) vi Or, accuse any one 13 Or, the gospel

Matt. iii. 13—17.

13 Then

cometh Jesus from

Galilee
to the Jordan unto John,
to be baptized of him.
u But John would have
. hindered him, saying, I
have need to be baptized
of thee, and comest thou
15 to me ? But Jesus an-
swering said unto him,
Suffer Ht now: for thus
it becometh us to fulfil
all righteousness. Then
he sufi'ereth him.

§ 21. Baptism of Jesus.
Bethabara beyond Jordan.

Mark i. 9—11.

9 And it came to pass

in those days, that

Jesus came from

Nazareth of

Galilee,

Luke iii. 21, 22.

and was baptized of
Juhn 4 in the Jordan.

le And Jesus,

when he was baptized,

went up straightway

from the water :

and lo,

the heavens were opened

-unto him, and he saw

the Spirit of God
descending as a clove,

and coming upon him ;
n and lo, a voice out
of the heavens, saying,
3 This is my beloved

Son, in whom
I- am well pleased.

1 Or, me 2 Some ancient authorities omit unto him. s Or, This is

pleased. See ch. xii. 18, § 48. * Gr. into. 6 Or, Holy Spirit

And

straightway coming up

out of the water,

he saw

the heavens rent asunder,

and the Spirit
as a dove descending

upon him :
and a voice came out

of the heavens,

Thou art my beloved

Son, in thee

I am well pleased.

Now it came to pass,
when all the people
were baptized, that,

Jesus also

having been baptized,

and praying,

the heaven was opened,

22 and the 6 Holy Ghost

descended in a bodily

form, as a dove,

upon him,

and a voice came out

of heaven,

Thou art my beloved

Son; in thee

I am well pleased.

my Son; my beloved in whom I am well

Stated here by anticipation, see § 29.

THE MINISTRY OF THE FORERUNNER.

[§22

§ 22. The fasting and temptation of Jesus.
Judcea — in the wilderness. (See note F, p. xliv.)

Matt. iv. 1—11.

Then was Jesus
led up of the Spirit
into the wilderness

to be tempted of
the devil.

Mark i. 12, 13.

12 And straightway the
Spirit driveth him forth

unto the wilderness.

13 And he was
in the wilderness

forty days*

tempted of

Satan ;

and he was with the wild

beasts ; and the angels

t ministered unto him.

Luke iv. 1—13.

And Jesus, full of the

Holy Spirit, returned

from the Jordan,

and was

led 4 by the Spirit

in the wilderness

during forty days*,

being tempted of

the devil.

2 And when he had fasted

forty days and forty

nights, he afterward

hungered.

3 And the tempter came and

said unto him,
If thou art the Son of God, command
that these stones become 1 bread.

4 But he answered and said,

It is written, % Man shall not live

by bread alone,

but by every word that proceedeth

out of the mouth of God.

5 Then the devil taketh him into
the holy city ; and he set him on the

6 2 pinnacle of the temple, and saith

unto him, If thou art the Son of

God, cast thyself down :

for it is written, ||

He shall give his angels charge

concerning thee :

And on their hands they shall bear thee
up, Lest haply thou dash thy foot against
a stone.

7 Jesus
said unto him,

Again it is written.1T

And he did eat nothing
in those days : and
when they were com-
pleted, he hungered.
3 And the devil

said unto him,
If thou art the Son of God, command
this stone that it become 6 bread.
And Jesus answered unto him,
It is written, J Man shall not live
by bread alone.

9 And he led him to

Jerusalem, and set him on the

2 pinnacle of the temple, and said

unto him, If thou art the Son of

God, cast thyself down from hence :

10 for it is written, ||

He shall give his angels charge
concerning thee,
to guard thee :
n and, On their hands they shall bear thee
up, Lest haply thou dash thy foot against
a stone.
12 And Jesus answering

said unto him,
It is said,1F

* Compare Heb. iv. 15, and see note F,
page xliv.

t The general structure of these verses in
Mark and the use of the imperfect tense
5it]k6i>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.

§§ 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.

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."

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.

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.

§§ 30, 31] THE PUBLIC MINISTRY OF OUR LORD.

Matt. iv. 12.

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.

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.

§§ 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.

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.

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.

§§ 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.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 36, 37

Matt iv. 20—22.

Mark i. 18-20.

Luke v. 11.

20 And

And li

And when they had
brought their boats

to land,

they straightway left the

straightway they left the

nets, and followed him.

21 And going on

And going on

from thence

a little further,

he saw

other two brethren,

1 James the son of Zebe-

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

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,

§§ 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

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

Now

And

his 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

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 immediately

she arose, and

she

she rose up and

ministered unto him.

ministered unto them.

16 And when

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.

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 <j-c. * Or, Jacob 6 Gt. demons. 6 Many ancient authorities add to be Christ. See Luke iv. 41.

§ 39. Jesus makes his first circuit of Galilee.

Matt. iv. 23—25.

Mark i. 35—39.

And in the morning,

a great while before

day, he rose up

and went out, and

departed into a desert

place,

and there prayed.

And Simon and they
that were with him
followed after him;
and they found him,
and say unto him,
All are seeking thee.
And he saith unto
them, Let us go else-
where into the next
towns, that I may

Luke iv. 42—44.

And when it was day,

he came out and

went into a desert

place :

and the multitudes
sought after him,

Isai. liii. 4, 5.

t Comp. Acts xvi. 16 — 18.

§§ 39, 40]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. iv. 23-25.

Mark L 38, 39.

preach there also ; for
to this end came I forth.

And * Jesus went

about in all Galilee,

teaching in their

synagogues, and

preaching the ? gospel
of the kingdom,

And he went

into their

synagogues

throughout all Galilee,

preaching

Luke iv. 42 — 44.

and came unto him,
and would have stayed
him, that he should
not go from them.
But he said unto them,
I must preach the
6 good tidings of the
kingdom of God to the
other cities also; for
therefore was I sent.
And he was

preaching in the
synagogues
of 6 Galilee.

and casting out 4 devils,
and healing all manner
of disease and all

24 manner of sickness among the people. And the report of him went forth into all
Syria : and they brought unto him all that were sick, holden with divers diseases
and torments, 3 possessed with 4 devils, aud epileptic, and palsied; and he healed

25 them. And there followed him great multitudes from Galilee and Decapolis* and
Jerusalem and Judaea and from beyond Jordan.

1 Some ancient authorities read he. 2 Or, pood tidings 3 Or, demoniacs 4 Gr. demons. 5 Or,

Very many ancient authorities read Judaea.

§ 40. The first cleansing of a leper by Jesus.
Probably Chorazin.

Matt. viii. 2—4.

Mark i. 40—45.

Luke v. 12—16.

And

40 And

12 And it came to pass,
while he was in one of

behold,

the cities, behold,

there came to him

there cometh to him

a leper

a leper,

a man full of leprosy :
and when he saw Je-

sus, he fell on his face,

and worshipped him,

saying,

beseeching him, x and
kneeling down to him,
and saying unto him,

and besought him,

saying,

* That is "Ten-City"; the name given to
a district containing ten cities which leagued
together against the Maccabees. They were
situated chiefly on the east side of Jordan
and in the north-east part of Palestine. They
cannot be identified with absolute certainty.
Pliny enumerates them as follows: — Scytho-
polis, Hippos, Gadara, Pella, Philadelphia,
Gerasa, Dion, Canatha, Damascus and Ra-

phana. But probably Capitolias ought to be
substituted for Damascus. (Abila, Caesarea
Philippi and other towns and villages have
been included in the list by different writers.)
The ten cities constituting this district had
been rebuilt and endowed with peculiar privi-
leges at the time of the conquest of Syria by
the Romans, b.c 65.

THE PUBLIC MINISTRY OF OUR LORD.

[§40

Matt. viii. 2-4.

Lord,

if thou wilt, thou

canst make me clean.

And

stretched forth his

hand, and touched him,

saying,

I will ; be thou made

clean. And straightway

his leprosy

was cleansed*.
And Jesus

saith unto
him, See thou tell

no man ;

but go thy way 6 ,

shew thyself to the

priest, and offer

the gift thatf
Moses commanded, for
a testimony unto them.

Mark i. 40—45.

If thou wilt, thou
canst make me clean.

41 And being moved with

compassion, he

stretched forth his

hand, and touched him,

and saith unto him,

I will ; be thou made

42 clean. And straightway

the leprosy

departed from him,

and he was made clean *.

43 And he 2 strictly
charged him, and

straightway sent him

44 out, and saith unto
him, See thou say

nothing to any man :

but go thy way 6 ,

shew thyself to the

priest, and offer

for thy cleansing

the things which +

Moses commanded, for

a testimony unto them.

45 But he went out, and

began to publish it
much, and to spread
abroad the 3 matter,

insomuch that 4 Jesus

could no more openly

enter into 6 a city,

but was without

in desert places :

and they came to him
from every quarter.

Luke v. 12—16.

Lord,

if thou wilt, 1;hou

canst make me clean.

And

stretched forth his

hand, and touched him,

saying,

I will ; be thou made

clean. And straightway

the leprosy

departed from him*.

And he
charged him to

tell

no man :

but go thy way 6 ,

and shew thyself to the

priest, and offer

for thy cleansing,

according asf

Moses commanded, for

a testimony unto them.

But so much the more
went abroad the report

concerning him :
and great multitudes

came together to

hear, and to be healed

of their infirmities.

But he withdrew him-
self in the deserts,
and prayed.

i Some ancient authorities omit and kneeling down to him. 2 Or, sternly

8 Or, the city 6 The American revisers omit the words thy uay in all three gospels.

1 Gr. he.

* Our Lord's action was significant. He
did not first miraculously cleanse the leper
by his word and then lay bis bands upon
him, but he at once stretched forth bis hand
and touched him. According to the law of
Moses the touch of a leper would communi-
cate all bis legal uncleanness (Numb. v. 2, 3) ;
and in addition to this there was of course
the danger of infection by this awful and
loathsome disease. The consequence was tbat

everybody shrank in horror from such contact.
Jesus however unhesitatingly and voluntarily
does the very thing which to all others seemed
so terrible. By so doing he taught two things.
First, that he was incapable of defilement.
Secondly, that the very act of touching con-
ferred purification, so that he touched in
reality not a leper but a cleansed man.
t See Leviticus xiv. 2 and following verses.

§41]

THE PUBLIC MINISTRY OF OUR LORD.

§ 41. Jesus heals a man sick op the palsy.

Matt. ix. 1—8.

l And he entered into
a boat, and crossed over,
and came into
his own city.

And behold,

they brought to him a

man sick of the palsy,

lying on a bed :

and Jesus

seeing their faith

said unto the sick

of the palsy,

Capernaum.

Mark ii 1—12.

And when he entered

again into
Capernaum
after some days, it was
noised that he was *in
the house. And many
were gathered together,
so that there was no
longer room for them, no,
not even about the door :
and

he spake the word
unto them.

Luke v. 17—26.

And they come,

bringing unto him a

man sick of the palsy,

borne of four.

4 And when they could

not 5 come nigh unto him
for the crowd,

they uncovered the roof
where he was: and when
they had broken it up,
they let down

the bed whereon the
sick of the palsy lay.

And Jesus

seeing their faith

saith unto the sick

of the palsy,

17 And it came to pass
on one of those days,
that he was teaching ;

and there were Pharisees
and doctors of the law
sitting by, which were
come out of every village
of Galilee and Judaea and
Jerusalem: and the power
of the Lord was with him
6 to heal.
is And behold,

men bring on a bed a
man that was palsied :

and they sought to

bring him in, and to

lay him before him.

And not finding by

what way they might

bring him in because

of the multitude,

they went up to the

house-top,

and let him down

through the tiles

with his couch

into the midst before

Jesus.

And

seeing their faith,

he said,

THE PUBLIC MINISTRY OF OUR LORD.

[§41

Matt, ix. 2—8.

Mark ii. 5— 12.

Luke v. 20—26.

*Son,

1 Son,

Man,

be of good cheer ;

thy sins are forgiven.

thy sins are forgiven
thee.

And behold, certain

6 But there were certain

of the scribes

of the scribes
sitting there,

21 And the scribes
and the Pharisees

said

and reasoning

began to reason, saying.

within themselves,

in their hearts,

This man

7 Why doth this man thus

Who is this that

blasphemeth.

speak 1 he blasphemeth :

speaketh blasphemies?

who can forgive sins

Who can forgive sins,

but one, even God?

but God alone?

And

8 And straightway

22 But

Jesus 2 knowing

Jesus, perceiving
in his spirit that

Jesus perceiving

their thoughts

they so reasoned
within themselves,

their reasonings,

said,

saith

answered and said

unto them,

"Wherefore think ye

Why reason ye these

7 What reason ye

evil in your hearts ?

things in your hearts?

in your hearts ?

For whether is easier,

9 Whether is easier,

23 Whether is easier,

to say,

to say

to say,

Thy sins are forgiven ;
or to say, Arise,

6 and walk? But that ye
may know that the Son

of man hath 3 power
on earth to forgive*
sins (then saith he to
the sick of the palsy),

Arise, and take up thy

bed,
and go unto thy house.

7 And
he arose,

and departed to
his house.

But

when the multitudes

saw it, they were afraid,

and glorified God,
which had ojiven such

to the sick of the palsy,
Thy sins are forgiven ;

or to say, Arise,

and take up thy bed,

lo and walk? But that ye

may know that the Son

of man hath 3 power

on earth to forgive*

sins (he saith to

the sick of the palsy),

ii I say unto thee,

Arise, take up thy

bed,

and go unto thy house.

12 And

he arose,

and straightway took

up the bed,

and went forth before

them all ;

insomuch that

they were all amazed,
and glorified God,

Thy sins are forgiven
thee ; or to say, Arise

2i and walk ? But that ye

may know that the Son

of man hath 3 power

on earth to forgive*

sins (he said unto

him that was palsied),

I say unto thee,
Arise, and take up thy

couch,
and go unto thy house.
25 And immediately
he rose up before them,

and took
up that whereon he lay,

and departed to

his house,
glorifying God.

And amazement took

hold on all,
and they glorified God ;

See Luke vii. 48 —50, § 54, and Acts v. 31.

§§ 41-43]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. ix. 8.

3 power unto men.

Mark ii. 12.

saying, We never
saw it on this fashion.

Luke v. 26.

and they were filled

with fear,
saying, We have seen
strange things to-day.

1 Gr. Child. 2 Many ancient authorities read seeing. 3 Or, authority * Or, at home 5 Many

ancient authorities read bring him unto him. 6 Qr.'that he should heal. Many ancient authorities read that he

should heal them. ? Or,' IV hy

§ 42. The call of Matthew.

By the sea side at Capernaum.

Matt. ix. 9. Mark ii. 13, 14.

13 And 2

he went forth
again by the sea side ;
and all the multitude

resorted unto him,

and he taught them.

And as he

passed by,

he saw

Levi the son of Alphaeus

sitting at the place of

toll, and he saith unto

him, Follow me.

And he arose
and followed him.

And as Jesus

passed by from thence,

he saw a man,

called Matthew,

sitting at the place of

toll : and he saith unto

him, Follow me.

And he arose
and followed him.

Luke v. 27, 28.

And after these
things he went forth,

and

beheld a * publican,

named Levi,

sitting at the place of

toll, and said unto

him, Follow me.

And he forsook all,

and rose up
and followed him.

§43.

Matt. ix. 10-17.

10 And it came to pass,
as he *sat
at meat
in the house,

behold, many t pub-
licans and sinners
came and sat down
with
Jesus and his disciples.

The feast at Matthew's
At Capernaum.

Mark ii. 15-22.

And it came to pass,

that he x was sitting

at meat

in his house,

and many + pub-
licans and sinners
sat down
with
Jesus and his disciples ;

for there were many,
and they followed him.

Luke v. 29—39.

And Levi made him a
great feast

in his house :
and there was a great
multitude of f pub-
licans and of others
that were sitting
at meat with
them.

* More correctly, tax-collector.
t More correctly, tax-collector)!.

See note E, page xl.

THE PUBLIC MINISTRY OF OUR LORD.

[H3

Matt. ix. 11—15.

And when the

Pharisees

saw it,

they said unto
his disciples,
Why eateth

your 2 Master
with the * publicans

12 and sinners? But
when he heard it,

he said,
They that are 3 whole
have no need of a phy-
sician, but they that
are sick.

13 But go ye and learn
what this meaneth, I
desire mercy, and not

sacrifice f :

for I came not to call

the righteous, but

sinners.

Then come to him

the disciples of John,

saying,

Why do

and

the Pharisees

fast 4 oft,

but thy disciples

fast not?

And Jesus said unto

them, Can

the sons of the bride-
chamber mourn,
as long as the bride-
groom is with them ?

but the days will come,

Mark ii. 16—20.

16 And the scribes 6 of the

Pharisees, when they

saw that he was eating

with the sinners and

* publicans,

said unto

his disciples,

7 He eateth

8 and drinketh

with *publicans

17 and sinners. And
when Jesus heard it,
he saith unto them,
They that are 3 whole

have no need of a phy-
sician, but they that
are sick :

I came not to call

the righteous, but

sinners.

And John's disciples

and the Pharisees were

fasting :

and they come

and say unto him,

Why do

John's disciples

and the disciples of

the Pharisees

fast,

but thy disciples
fast not?

19 And Jesus said unto

them, Can

the sons of the bride-
chamber fast,
while the bride-
groom is with them?
as long as they have
the bridegroom with
them, they cannot fast.

20 But the days will come,

Luke v. 30—35.

go And 9 the Pharisees
and their scribes

murmured against

his disciples, saying,

Why do ye eat

and drink

with the * publicans
and sinners? And
Jesus answering
said unto them,
They that are whole
have no need of a phy-
sician ; but they that
are sick.

32 I am not come to call
the righteous but
sinners
to repentance.

33 And they said unto him,
The disciples of John

fast often, and
make supplications ;
likewise also the
disciples of the
Pharisees ;
but thine
eat and drink.
34 And Jesus said unto
them, Can
ye make
the sons of the bride-
chamber fast,
while the bride-
groom is with them?

35 But the days will come ;

More correctly, tax-collectors.

See note E, page xl.

+ Hosea vi. 6. See Matt. xii. 7, § 46.
3—2

§43]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. ix. 15—17.
when the bride-
groom shall be taken
away from them, and
then will they fast.

Mark ii. 20— 22.
when the bride-
groom shall be taken
away from them, and
then will they fast
in that day.

Luke v. 35—39.

and when the bride-
groom shall be taken
away from them,
then will they fast

in those days.

And he spake also a

parable* unto them ;

No man rendeth a piece

from a new garment

and putteth it upon an

old garment ; else he

will rend the new, and

also the piece from

the new will not

agree with the old.

And no man putteth a

piece of undressed
cloth upon an old gar-
ment ; for that which
should fill it up
taketh from the garment,

and a worse rent is

made.

Neither do men put

new wine into old

6 wine-skins :

else

the skins burst,

and the wine

is spilled,

and the skins

perish : but

they put new wine

into fresh wine-skins,

and both are preserved.

No man seweth a
piece of undressed
cloth on an old gar-
ment : else that which
should fill it up
taketh from it,
the new from the old,
and a worse rent is

made.

And no man putteth

new wine into old

6 wine-skins:

else the wine

will burst the skins,

and the wine

perisheth,

and the skins :

but

they put new wine

into fresh wine-skins.

And no man putteth
new wine into old

5 wine-skins;

else the new wine

will burst the skins,

and itself

will be spilled,

and the skins will

38 perish. But
new wine must be put
into fresh wine-skins.

39 And no man having drunk
old wine desireth new :
for he saith, The old is
10 good.

1 Gr. reclined. 2 Or, Teacher 3 Gr. strong. * Some ancient authorities omit oft. 5 That is, skins

used as buttles a Some ancient authorities read ami the Pharisees. 1 Or, How is it that he eateth... sinners?

8 Some ancient authorities omit and drinketh. 9 Or, the Pharisees and the scribes among them 10 Many

ancient authorities read better.

* Parable is a word borrowed from the
Greek parabole (vapaj3o\ri) , and means lite-
rally, a placing side by side, as of ships in
battle. In the New Testament it signifies
figuratively comparison, similitude, as in Mark
iv. 30, § 75. Its special meaning is, — a dis-
course, usually a narrative, under which some
truth or doctrine is figured ; or in which the
fictitious is employed to represent and illus-
trate the real. This is a favorite mode of
oriental teaching, and was much employed by

our Saviour, (more often in the first three
gospels) ; but not elsewhere in the New Testa-
ment (Robinson's Greek Lexicon to the Neio
Testament). The parables of the sower (§§ 69
and 72), and of the prodigal son (§ 125), are
very complete and typical illustrations of this
method of teaching, and of its marvellous
value for instructing the mind and at the
same time touching the heart. Our Lord's
special reasons for adopting this mode of im-
parting divine truth are set forth in § 70.

THE PUBLIC MINISTRY OF OUR LORD. [§§44,45

[Probably the second year of our Lord's ministry commenced about

this time.] *

§ 44. Jesus heals a sick man at the pool of Bethesda. The Jews
seek to kill him.

Jerusalem.

John v. 1—18.

1 After these things there was l & feast* of the Jews ; and Jesus went up to Jeru-
salem.

2 Now there is in Jerusalem by the sheep gate a pool, which is called f in Hebrew

3 -Bethesda, having five porches. In these lay a multitude of them that were sick,

5 blind, halt, withered 3 . And a certain man was there, which had been thirty and

6 eight years in his infirmity. When Jesus saw him lying, and knew that he had been

7 now a long time in that case, he saith unto him, Wouldest thou be made whole ? The
sick man answered him, 4 Sir, I have no man, when the water is troubled, to put me

8 into the pool : but while I am coming, another steppeth down before me. Jesus

9 saith unto him, Arise, take up thy bed, and walk. And straightway the man was
made whole, and took up his bed and walked.

10 Now it was the sabbath on that day. So the Jews said unto him that was cured,

n It is the sabbath, and it is not lawful for thee to take up thy bed^. But he answered

them, He that made me whole, the same said unto me, Take up thy bed, and walk.

12 They asked him, Who is the man that said unto thee, Take up thy bed, and walk ?

13 But he that was healed wist not who it was: for Jesus had conveyed himself away,
H a multitude being in the place. Afterward Jesus findeth him in the temple, and

said unto him, Behold, thou art made whole : sin no more, lest a worse thing befall

15 thee. The man went away, and told the Jews that it was Jesus which had made

16 him whole. And for this cause did the Jews persecute Jesus, because he did these
n things on the sabbath. But Jesus answered them, My Father worketh even until

18 now, and I work. For this cause therefore the Jews sought the more to kill him,
because he not only brake the sabbath, but also called God his own Father, making
himself equal with God§.

1 Many ancient authorities read the feast. - Some ancient authorities read Bethsaida, others, Bethzatha. = Many
ancient authorities insert, wholly or in part, waiting for the moving of the w iter: 4 for an angel of the Lord went down
at certain seasons into the pool, and troubled the water: whosoever then first after the troubling of the water stepped
in teas made whole, icith whatsoever disease he was holden. 4 Or, Lord

§ 45. Jesus vindicates his own conduct and reproves the persecuting

Jews.

Jerusalem.

John v. 19-47

19 Jesus therefore answered and said unto them

Verily, verily, I say unto you, The Son can do nothing of himself, but what he

seeth the Father doing : for what things soever he doeth, these the Son also doeth

so in like manner. For the Father loveth the Son, and sheweth him all things that

himself doeth : and greater works than these will he shew him, that ye may marvel.

21 For as the Father raiseth the dead and quickeneth them, even so the Son also

22 quickeneth whom he will. For neither doth the Father judge any man, but he hath

* See note H, page 1. a tree of that kind which overshadowed the

t "Bethesda" is generally said to be derived pool, or had formerly done so. See Speaker's

from words meaning "The house of mercy." Comm. on this passage.

This derivation is descriptive but strained. X Comp. Jer. xvii. 21, 22.

The more accurate rendering is "The house § See John x. 30, 33, § 118; xvii. 5, 11, 22,

of the olive," and was probably obtained from § 194; Phil. ii. 6.

§§ 45, 46]

THE PUBLIC MINISTRY OF OUR LORD.

John v. 22—47.

given all judgement unto the Son ; that all may honour the Son, even as they
honour the Father. He that honoureth not the Son honoureth not the Father which
sent him. Verily, verily, I say unto you, He that heareth my word, and believeth
him that sent me, hath eternal life, and cometh not into judgement, but hath passed
out of death into life. Verily, verily, I say unto you, The hour cometh, and now is,
when the dead shall hear the voice of the Son of God ; and they that hear shall live.
For as the Father hath life in himself, even so gave he to the Son also to have life
in himself: and he gave him authority to execute judgement, because he is Hhe Son
of man. Marvel not at this : for the hour cometh, in which all that are in the
tombs shall hear his voice, and shall come forth ; they that have done good, unto
the resurrection of life; and they that have 2 done 3 ill, unto the resurrection of
judgement*.

I can of myself do nothing : as I hear, I judge : and my judgement is righteous ;
because I seek not mine own will, but the will of him that sent me. If I bear
witness of myself, my witness is not true. It is another that beareth witness of
me ; and I know that the witness which he witnesseth of me is true. Ye have sent
unto John, and he hath borne witness unto the truth. But the witness which I re-
ceive is not from man : howbeit I say these things, that ye may be saved. He was
the lamp that burneth and shineth : and ye were willing to rejoice for a season in
his light. But the witness which I have is greater than that of John : for the works
which the Father hath given me to accomplish, the very works that I do, bear
witness of me, that the Father hath sent me. And the Father which sent me, he
hath borne witness of me. Ye have neither heard his voice at any time, nor seen
his form. And ye have not his word abiding in you : for whom he sent, him ye
believe not. 4 Ye search the scriptures, because ye think that in them ye have
eternal life; and these are they which bear witness of met; and ye will not come
42 to me, that ye may have life. I receive not glory from men. But I know you,
that ye have not the love of God in yourselves. I am come in my Father's name,
and ye receive me not : if another shall come in his own name, him ye will receive.
How can ye believe, which receive glory one of another, and the glory that cometh
from 5 the only God ye seek not ? Think not that I will accuse you to the Father :
there is one that accuseth you, even Moses, on whom ye have set your hope. For
if ye believed Moses, ye would believe me; for he wrote of mej. But if ye believe
not his writings, how shall ye believe my words ?

1 Or, a son of man 2 Or, practised

5 Some ancient authorities read the only one.

3 Or, evil (Amer.)

4 Or, Sea7'ch the scriptures See Acts xvii. 11.

§ 46. Jesus teaches the lawfulness of works of necessity on the

Hear Capernaum.

Matt. xii. 1—8.

At that season

Jesus went

on the sabbath day

through the cornfields ;

and his disciples

were an hungred,

and began

Mark ii. 23—28.

And it came to pass,

that he was going

on the sabbath day

through the cornfields

and his disciples

3 began,
as they went,

Luke vi. 1—5.

l Now it came to pass,
on a 6 sabbath,

that he was going

through the cornfield.s ;
and his disciples

* Comp. Dan. xii. 2.

t See Luke xxiv. 27, § 245.

J Gen. hi. 15; xlix. 10; Numb. xxiv. 17;
Deut. xviii. 15 — 18.

THE PUBLIC MINISTRY OF OUR LORD.

[§46

Matt. xii. 1 — 7.

*to pluck ears of

corn,

and to eat.

But the Pharisees,

when they saw it,

said unto him,

Behold, thy disciples

do that which it is not

lawful to do

upon the sabbath.

But he

said unto them, Have

ye not read

what David did,

when

he was an hungred,

and they that were

with him ; how he

entered into the

house of God,

and

x did eat the shewbread,

which it was not lawful

for him to eat,

neither for them that

were with him,

but only for the

priests ?+

5 Or have ye not read in
the law, how that on the
sabbath day the priests
in the temple profane
the sabbath, and are guilt-

6 less 1 X But I say unto
you that 2 one greater
than the temple is here.

7 But if ye had known
what this meaneth §, I de-
sire mercy, and not sacri-
fice, ye would not have
condemned the guiltless.

Mark ii. 23— 2G.

*to pluck the ears of
corn.

And the Pharisees

said unto him,

Behold, why do they

on the sabbath day

that which is not

lawful ?

And he

said unto them, Did

ye never read

what David did,

when he had need,

and was an hungred,

he, and they that were

with him ? How he

entered into the

house of God

4 when Abiathar was

high priest, and

did eat the shewbread,

which it is not lawful
to eat

save for the

priests t,

and gave also to them

that were with him ?

Luke vi. 1 — i.

* plucked the ears of

corn,

and did eat,

rubbing them in their

hands.

But certain

of the Pharisees

said,
Why do ye

that which it is not

lawful to do
on the sabbath day ?
And Jesus answering

them said, Have

ye not read even this.

what David did,

when

he was an hungred,

he, and they that were

with him ; how he

entered into the

house of God,

and

did take and

eat the shewbread,

and gave also to them

that were with him ;

which it is not lawful

to eat

save for the
t priests alone?

* As they were entitled to do, by the law of
Moses. See Deut. xxiii. 25.

t See Levit. xxiv. 9.

X By doing the work actually necessary to
prepare and offer the various sacrifices pre-

scribed by the law: slaying animals, mixing
oil and meal, &c. See Numb, xxviii. 9, 10,
18, 19.
§ Hosea vi. 6. See Matt. ix. 13, § 43.

§§ 46, 47]

THE PUBLIC MINISTRY OF OUR LORD.

Luke vi. 5.

And he said unto
them,

Matt. xii. 8. Mark ii. 27, 28.

2< And he said unto
them, The sabbath
was made for man,
and not man for the
28 sabbath : so that
8 For the Son of man is the Son of man is

lord of the sabbath. lord even of the sabbatb.

1 Some ancient authorities read they did eat. - Gr. a greater thing. 8 Gr. began to make their way plucking.
4 Some ancient authorities read in the days of Abiathar the high priest. And this would seem the better rendering.
Kor the precedent to which our Lord refers did occur "in the days of Abiathar," and probably in bis presence, but not
while he was high-priest. See 1 Sam. xxi. 1—6, where it appears that the office was at that time held by his father
Abimelech. Abiathar (who succeeded Ahimelech) is probably mentioned as having been a much more prominent man
in Jewish history. 6 Many ancient authorities insert second-first. See note H, p. 1.

§ 47. Jesus teaches the lawfulness of works of mercy on the sabbath.

The Son of man is
lord of the sabbath.

Matt. xii. 9—14.

And he departed
thence, and

went into
their synagogue :

and behold, a man

having
a withered hand.

And they asked him,

saying, Is it lawful

to heal on the sabbath

day?

that they might

accuse him.

n And he said unto them,
What man shall there be

Galilee. At Capernaum?

Mark iii. 1—6.

1 And

he entered again into
the synagogue ;

and there was a man

there which had

his hand withered.

2 And they

watched him, whether

he would heal him

on the sabbath day ;

that they might
accuse him.

And he saith
unto the man that had
his hand withered,

1 Stand forth.

And he saith unto
them,

Is it lawful on the

sabbath day to do good,

or to do harm ? to save

a life, or to kill ? But

they held their peace.

Luke vi. 6- 11.

And it came to pass
on another sabbath,
that he entered into
the synagogue
and taught :
and there was a man
there, and his right
hand was withered.
And the scribes and

the Pharisees

watched him, whether

he would heal

on the sabbath ;

that they might find

how to accuse him.

But he knew their

thoughts ;

and he said

to the man that had

his Uand withered,

Rise up, and

stand forth

in the midst. And he

arose and stood forth.

And Jesus said unto

them,

I ask you,

Is it lawful on the

sabbath to do good,

or to do harm ? to save

a life, or to destroy it ?

THE TUBLIC MINISTRY OF OUR LORD.

[§§ 47, 48

Matt. xii. 11—14.

of you, that shall have
one sheep, and if this fall
into a pit on the sabbath
day, will he not lay hold
on it, and lift it out ?

12 How much then is a man
of more value than a
sheep ! Wherefore it is
lawful to do good on the
sabbath day.

13 Then

saith he to the man,

Stretch forth thy hand.

And he stretched it

forth ; and it

was restored

whole, as the other.

U But the Pharisees

Luke vi. 10, 11

went out, and

took counsel against

him, how they might

destroy him.

5 And when he had
looked round about

on them

with anger, being

grieved at the hardening

of their heart,

he saith unto the man,

Stretch forth thy hand.

And he stretched it

forth : and his hand

was restored.

6 And the Pharisees

went out, and

straightway

with the Herodians

took counsel against

him, how they might

destroy him.

And he

looked round about

on them all,

and said unto him,

Stretch forth thy hand.

And he did so :

and his hand

was restored.

But they

were filled with 2 mad-

ness : and communed

one with another what

they might do to Jesus.

1 Gr. Arise into the midst.

2 Or, foolishness

■§ 48. Jesus withdraws to the seaside to avoid the conspiracies against his
life; is followed by great multitudes; and works many miracles.

By the sea of Galilee.

Matt. xii. 15-21.

And Jesus
perceiving it*

withdrew from thence :
and many

followed him ;

Mark iii. 7-12.

And Jesus

with his disciples

withdrew to the sea :

and a great multitude

from Galilee

followed :

8 and from Judaea, and from Jerusalem,
and from Iduma?a, and beyond Jordan,
and about Tyre and Sidon, a great mul-
titude, hearing 3 what great things he

9 did, came unto him. And he spake to

i.e. the conspiracy to murder him; see Matt. xii. 14, § 47.

§§ 48, 49]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xii. 15-21.

and he healed them all,

and charged them that
they should not make him known :

that it might be fulfilled which
was spoken x by Isaiah the prophet,

saying,t
Behold, my servant whom I have chosen ;
My beloved in whom my soul is well pleased :
I will put my Spirit upon him,
And he shall declare judgement to the 2 Gentiles.
He shall not strive, nor cry aloud ;
Neither shall any one hear his voice in the streets.
A bruised reed shall he not break,
And smoking flax shall he not quench,
Till he send forth judgement unto victory.
And in his name shall the 2 Gentiles hope.

Mark iii. 9—12.

his disciples, that a little boat should
wait on him because of the crowd, lest

10 they should throng him : for he had
healed many ; insomuch that as many
as had 4 plagues 6 pressed upon him that
they might touch him.

11 And the unclean spirits, whensoever
they beheld him, fell down before him,
and cried, saying, Thou art the Son of
God.

12 And he charged them much that
they should not make him known.

i Or, through

3 Or, all the things that he did

* Gr. scourges.

5 (It. fell.

49. The calling and appointment of the twelve apostles. (See
note L, page liv.)

[Matt. x. 2-4.^

Near Capernaum.

Mark iii. 13—19.

13 And he goeth up into
the mountain,

and calleth unto him

whom he himself would :

and they went unto him.

u And he appointed

twelve,*

that they might be
with him, and that he

Luke vi. 12—19.

And it came to pass

in these days, that

he went out into

the mountain to pray ;
and he continued all

night in prayer to God.

And when it was day,

he called his disciples :

and he chose from

them twelve, whom

also he named * apostles;

for

t For verses lb — 20 see Isa. xlii. 1 — 3
verse 21 see Isa. xi. 10.

* It does not follow, because the names
"Peter," "Boanerges" and "apostles" are
thus mentioned, that they were given at this
time. With respect to Peter, we know cer-

tainly that it was not so; see John i. 42, §24.
As to the name "apostles," see note L, page
liv. The name Boanerges may have been
given in connexion with the incident narrated
in § 130.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 49, 50

[Matt. x. 2—4.]

(See § 90.)

Now the names of

the twelve apostles are

these : The first,

Simon, who is

called * Peter, and

Andrew his brother ;

1 James

the son of Zebedee,

and John

his brother ;

Philip, and

Bartholomew ;

Thomas, and Matthew

the publican ;

1 James the son of

Alphaeus, and

Thaddaeus f ;

Simon

Mark iii. 14—19.

might send them forth

to preach, and to have

authority to cast

out 5 devils :

6 and Simon he
surnamed * Peter;

and 1 James

the son of Zebedee,

and John

the brother of 1 James;

and them he surnamed

Boanerges, which is,

Sons of thunder :

and Andrew,

and Philip, and

Bartholomew, and

Matthew, and Thomas,

and J James the son of

Alphaeus, and

Thaddaeus f, and

Simon

Luke vi. 14—19.

Simon, whom he also

named * Peter, and

Andrew his brother,

and 1 James

and John,

and Philip and

Bartholomew, and

Matthew and Thomas,

and Barnes the son of
Alphaeus, and

the 2 Cananaean,
and

Judas Iscariot, who
also 3 betrayed him.]

the 2 Cananaean,
and

Judas Iscariot, which
also 3 betrayed him.

Simon
which was called
the Zealot,
16 and Judas t the r son
of James, and
Judas Iscariot, 8 which
was the traitor ;
n and 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

18 him, and to be healed of their diseases ; and they that were troubled with unclean

19 spirits were healed. And all the multitude sought to touch him : for power came
forth from him, and healed them all.

1 Or, Jacob 2 Or, Zealot. See the parallel passage in Luke vi. 15 ; and Acts i. 13, § 254. See also note E, page

xlii. 3 Or, delivered him wp. 4 Some ancient authorities add ivhom also he named apostles. See Luke vi. 13.

s Gr. demons. 6 Some ancient authorities insert and he appointed twelve. 7 Or, brother. See Jude 1.

8 Or, who became a traitor (Amer.)

§ 50. The Sermon on the Mount. (See Introduction, note M, page lvi.)

Near Capernaum.

Matt. v. vi. vii. viii. 1.
Matt. v.

1 And seeing the multitudes, he went
up into the mountain : and when he had
sat down, his disciples came unto him :

Luke vi. 20—26 ; 27—36 ; xii. 22—34 ; vi. 37—42 ; 43-49; vii. 1.
Luke vi. 20—26.

20 And he lifted up his eyes on his

t Thaddaeus was another name of Judas the sou (or brother) of James.

§C0]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. v. 2—16.

and he opened his mouth

and taught them, saying,

Blessed are the poor in spirit : *

for theirs is the kingdon of heaven.

1 Blessed are they that mourn :f

for they shall be comforted.

Blessed are the meek : %

for they shall inherit the earth.

Blessed are they that hunger

and thirst after righteousness :

for they shall be filled. ||

Blessed are the merciful :

for they shall obtain mercy.

Blessed are the pure in heart:

for they shall see God. IT

Blessed are the peacemakers :

for they shall be called sons of God.

Blessed are they that have been

persecuted for righteousness' sake :

for theirs is the kingdom of heaven.

Blessed are ye when men shall

reproach you,

and persecute you, and say all

manner of evil against you falsely,

Luke vi. 20—26.

disciples,

and said,

Blessed are ye poor :

for yours is the kingdom of God.

Blessed are ye that weep now :

for ye shall laugh.

Blessed are ye that hunger now :
for ye shall be filled.

Blessed are ye, when men shall hate

you, and when they shall separate

joufrom their company, and

reproach you,

for my sake.
Rejoice,

and be exceeding glad :

for

great is your reward in heaven :

for so persecuted** they

the prophets which were before you.

and cast out your name as evil,
for the Son of man's sake.

23 Rejoice
in that day,

and leap for joy:

for behold,

your reward is great in heaven :

for in the same manner did their fathers

unto the prophets.

24 But woe unto you that are rich ! for ye

25 have received your consolation. Woe
unto you, ye that are full now ! for ye
shall hunger. Woe unto you, ye that
laugh now ! for ye shall mourn and weep.

er» Woe unto you, when all men shall speak
well of you ! for in the same manner did
their fathers to the false prophets.
13 Ye are the salt of the earth : but if the
salt have lost its savour, wherewith shall

it be salted? it is thenceforth good for nothing, but to be cast out and trodden
u under foot of men. Ye are the light of the world. A city set on a hill cannot be

15 hid. Neither do men light a lamp, and put it under the bushel, but on the stand ;

16 and it shineth unto all that are in the house. Even so let your light shine before
men, that they may see your good works, and glorify your Father which is in
heaven.

* Isa. lxvi. 2.

t Isa. lxi. 2, 3.

X Psalm xxxvii. 11, 22, 29.

|| Isa. lv. 1, 2.

"If See Heb. xii. 14 ; which probably referred
to this word of our Lord.

** See 1 Kings xix. 10; 2 Chron. xxiv. 19—
21 ; Jer. xxvi. 20—23.

THE PUBLIC MINISTRY OF OUR LORD. [§ 50

Matt. v. 17-42.

17 Think not thai I came to destroy the law or the prophets: I came not to destroy,

18 but to fulfil. For verily I say unto you, Till heaven and earth pass away' one jot
or one tittle shall in no wise pass away from the law, till all things be accomplished.

19 Whosoever therefore shall break one of these least commandments, and shall teach
men so, shall be called least in the kingdom of heaven : but whosoever shall do and

20 teach them, he shall be called great in the kingdom of heaven. For I say unto you,
that except your righteousness shall exceed the righteousness of the scribes and Phari-
sees, ye shall in no wise enter into the kingdom of heaven.

21 Ye have heard that it was said to them of old time, Thou shalt not kill*; and

22 whosoever shall kill shall be in danger of the judgement: but I say unto you, that
every one who is angry with his brother 2 shall be in danger of the judgement ; and
whosoever shall say to his brother, 3 Raca, shall be in danger of the council ; and

23 whosoever shall say, 4 Thou fool, shall be in danger 5 of the 6 hell of firef. If there-
fore thou art offering thy gift at the altar, and there rememberest that thy brother

24 hath aught against thee, leave there thy gift before the altar, and go thy way, first

25 be reconciled to thy brother, and then come and offer thy gift. Agree with thine
adversary quickly, whiles thou art with him in the way ; lest haply the adversary
deliver thee to the judge, and the judge 7 deliver thee to the officer, and thou be cast

26 into prison. Verily I say unto thee, Thou shalt by no means come out thence, till
thou have paid the last farthing.

27, 28 Ye have heard that it was said, Thou shalt not commit adultery $: but I say
unto you, that every one that looketh on a woman to lust after her hath committed

59 adultery with her already in his heart. And if thy right eye§ causeth thee to
stumble, pluck it out, and cast it from thee : for it is profitable for thee that one of

30 thy members should perish, and not thy whole body be cast into 8 hell. And if thy
|| right hand causeth thee to stumble, cut it off, and cast it from thee: for it is
profitable for thee that one of thy members should perish, and not thy whole body

31 go into 8 hell. It was said also, U Whosoever shall put away his wife, let him give

32 her a writing of divorcement : but I say unto you, that every one that putteth away
his wife, saving for the cause of fornication, maketh her an adulteress : and whosoever
shall marry her when she is put away committeth adultery.

33 Again, ye have heard that it was said to them of old time, ** Thou shalt not for-

34 swear thyself, but shalt perform unto the Lord thine oaths : but I say unto you,

35 Swear not at all; neither by the heaven, for it is the throne of God; nor by the
earth, for it is the footstool of his feet; nor 9 by Jerusalem, for it is the city of

36 the great King. Neither shalt thou swear by thy head, for thou canst not make

37 one hair white or black. 10 But let your speech be, Yea, yea ; Nay, nay : and what-
soever is more than these is of n the evil one.

38 Ye have heard that it was said,tt Luke vi - 29 ~ 31 ; 27 > 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.

§50]

THE PUBLIC MINISTRY OF OUR LOED.

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?

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.

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.

50]

THE PUBLIC MINISTRY OF OUR LORD.

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

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.

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]

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)."

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,

§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 § <J8.

THE PUBLIC MINISTRY OF OUR LORD.

[§56

Matt. xii. 25—31.

he said unto them,

Every kingdom
divided against itself
is brought to desola-
tion ; and every city or
house divided
against itself

shall not stand :
and if Satan
casteth out Satan, he
is divided against him-
self ; how then shall
his kingdom staDd ?

27 And if I 4 by Beelzebub
cast out 3 devils, 4 by whom
do your sons cast them
out ? therefore shall they

28 be your judges. But if
I 4 by the Spirit of God
cast out 3 devils, then is
the kingdom of God come
upon you.

29 Or how can one enter
into the house of the
strong man, and spoil his
goods, except he first bind
the strong man 1

and then he
will spoil his house.

30 He that is not with me
is against me ; and he
that gathereth not with
me scattereth.

31 Therefore I say unto

you, Every sin

and blasphemy

shall be forgiven 6 unto

men ;

Mark iii. 23—28.

and said unto them
in parables, How can
Satan cast out Satan ?
And if a kingdom be
divided against itself,
that kingdom cannot
stand. And if a
house be divided
against itself,
that house will
not be able to stand.
And if Satan hath
risen up against him-
self, and is divided,

he cannot stand,
but hath an end.

27 But no one can enter
into the house of the
strong man, and spoil his
goods, except he first bind
the strong man ;

and then he
will spoil his house.

Verily I say unto
you, All their sins

shall be forgiven unto

the sons of men,
and their blasphemies
wherewith soever they

Luke xi. 17—23.

said unto them,

Every kingdom
divided against itself
is brought to desola-
tion ; 10 and a
house divided
against a house

falleth.
And if Satan also

is divided against him-
self, how shall
his kingdom stand ?

because ye say that I cast
out 3 devils 4 by Beelzebub.

19 And if I 4 by Beelzebub
cast out 3 devils, by whom
do your sons cast them
out ? therefore shall they

20 be your judges. But if
I by the finger of God
cast out 3 devils, then is
the kingdom of God come
upon you.

21 When the strong man
fully armed guardeth his
own court, his goods are
in peace :

tt but when a stronger than
he shall come upon him,
and overcome him, he
taketh from him his
whole armour wherein he
trusted,

and
divideth his spoils.

23 He that is not with me
is against me ; and he
that gathereth not with
me scattereth.

§§ 56, 57]

THE PUBLIC MINISTRY OF OUR LORD.

Mark iii. 28-30.

shall blaspheme :
but whosoever

shall blaspheme*
against the Holy Spirit
hath never forgiveness,

Matt. xii. 31—37.

but the

blasphemy*

against the Spirit

shall not be forgiven.

32 And whosoever shall speak
a word against the Son
of man, it shall be for-
given him ; but whoso-
ever shall speak against
the Holy Spirit, it shall
not be forgiven him,
neither in this 6 world,
nor in that which is to
come.

but is guilty of an eter-
30 nal sin : because they
said, He hath an unclean
spirit.

33 Either make the tree
good, and its fruit good ;
or make the tree f cor-
rupt, and its fruit cor-

43 rupt : for the tree is known by its fruit. Ye offspring of vipers, how can ye,
being evil, speak good things 1 for out of the abundance of the heart the mouth

35 speaketh. The good man out of his good treasure bringeth forth good things : and

36 the evil man out of his evil treasure bringeth forth evil things. And I say unto you,
that every idle word that men shall speak, they shall give account thereof in the day

37 of judgement. For by thy words thou shalt be justified, and by thy words thou
shalt be condemned.

i Or, a demoniac 2 Or, Can this he the son of David? Compare John iv. 29, § 31. (Anier.) 3 Gr.

demons. i Or, in. 5 Some ancient authorities read unto you men. 6 Or, ape 7 Or, home (See note to

Matt. iv. 13, § 34.) 8 Gr. demon. 9 Or, trying, or, making trial of (Amer.) 10 Or, and house falleth upon house.

§ 57. The scribes and Pharisees seek after a sign : Jesus gives " the
sign op Jonah," and reproves their unbelief.

Galilee.

Matt. xii. 38—42.

Then certain of the scribes and Phari- [i6
sees answered him, saying, 1 Master, we
would see a sign from thee.

But he answered
and said unto them,

An evil and adulterous generation
seeketh after a sign ; and there
shall no sign be given to it but
the sign of Jonah the prophet :

Luke xi. 29—32.

And others, tempting him,
sought of him a sign from heaven.]

And when the multitudes were

gathering together unto him,

began to say,

This generation is

an evil generation :

it seeketh after a sign ; and there

shall no sign be given to it but

the sign of Jonah.

See Luke xii. 10, § 63.

t Matt. vii. 16—18, § 50.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 57-59

Matt. xii. 40—42.

40 for as Jonah was * three days and three
nights in the belly of the 2 whale ; so
shall the Son of man be three days and
three nights in the heart of the earth.

41 The men of Nineveh shall stand up in
the judgement with this generation, and
shall condemn it : for they t repented at
the preaching of Jonah ; and behold,

42 3 a greater than Jonah is here. The
queen of the south shall rise up in the
judgement

with this generation,
and shall condemn it : for she Jcame
from the ends of the earth to hear the
wisdom of Solomon ; and behold, 3 a
greater than Solomon is here.

Luke xi. 30—32.

30 For even as Jonah became a sign unto
the Ninevites, so shall also the Son of
man be to this ereneration.

32 The men of Nineveh shall stand up in
the judgement with this generation, and
shall condemn it : for they repented at
the preaching of Jonah ; and behold,

31 3 a greater than Jonah is here. The
queen of the south shall rise up in the
judgement

with the men of this generation,
and shall condemn them : for she J came
from the ends of the earth to hear the
wisdom of Solomon ; and behold, 3 a
greater than Solomon is here.

i Or, Teacher

Gr. sea-monster.

3 Gr. more than.

§58.

Jesus teaches the awful fate of backsliders consequent on the
non-improvement of religious privileges and gifts.

Matt. xii. 43—45.

43 But the unclean spirit, when x he is
gone out of the man, passeth through
waterless places, seeking rest, and fmdeth

44 it not. Then 1 he saith, I will return
into my house whence I came out ; and
when x he is come, x he findeth it

empty,

45 swept, and garnished. Then goeth 1 he,
and taketh with 2 himself seven other
spirits more evil than 2 himself, and they
enter in and dwell there : and the last
state of that man becometh worse than
the first || .

Even so shall it be also unto this evil
generation.

i Or, it

Luke xi 24—26.

24 The unclean spirit when x he is gone out
of the man, passeth through waterless
places, seeking rest ; and finding none,
1 he saith, I will turn back unto my

25 house whence I came out. And when
a he is come, x he findeth it

26 swept and garnished. Then goeth 1 he,
and taketh to him seven other spirits
more evil than 2 himself ; and they enter
in and dwell there : and the last state
of that man becometh worse than the
first II.

2 Or, itself

§ 59. Jesus discourses on the true and perfect light.

Luke xi. 33—36.

33 No man, when he hath lighted a lamp, putteth it in a cellar, neither under the

34 bushel, but on the stand, that they which enter in may see the light. The lamp of
thy body is thine eye : when thine eye is single, thy whole body also is full of light ;

35 but when it is evil, thy body also is full of darkness. Look therefore whether the

36 light that is in thee be not darkness. If therefore thy whole body be full of light,
having no part dark, it shall be wholly full of light, as when the lamp with its bright
shining doth give thee light.

* Jonah i. 17.
t Jonah hi. 4-

See note I, page li.
-10.

1 Kings x. 1 — 13.

2 Peter ii. 20—22.

§§ 60, 61]

THE PUBLIC MINISTRY OF OUR LORD.

§ 60. Jesus declares the source op true blessedness.

Capernaum.
Luke xi. 27, 28.

27 And it came to pass, as he said these things, a certain woman out of the multitude
lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the

28 breasts which thou didst suck. But he said, Yea rather, blessed are they that hear
the word of God, and keep it.

§ 61. Jesus declares that his faithful disciples are his true kindred.

Matt. xii. 46—50.

46 While he was yet speaking
to the multitudes, behold,

his mother and
his brethren

stood without,

seeking to speak to him.

47 x And one said unto him,

Behold,

thy mother and thy

brethren stand without,

seeking to speak to thee.

48 But he answered

and said

unto him that told him,

Who is my mother? and

who are my brethren ?

49 And he stretched forth his
hand toward his disciples,

and said,
Behold, my mother
and my brethren !

For whosoever shall do

the will of my Father

which is in heaven,

he is my brother,

and sister, and mother.

Capernaum.

Mark iii. 31—35.

And

there come

his mother and

his brethren ;

and, standing without,

they sent unto him,

calling him.

And a multitude was

sitting about him ;

and they say unto him,

Behold,

thy mother and thy

brethren without

seek for thee.

And he answereth

them, and saith,

Who is my mother and
my brethren ?

And looking round on

them which sat round

about him, he saith,

Behold, my mother

and my brethren !

35 For whosoever shall do
the will of God,

the same is my brother,
and sister, and mother.

1 Some ancient authorities omit ver. 47.

Luke viii. 19 -2L

And

there came to him

his mother and

brethren,

and they could not come

at him for the crowd.

And it was told him,

Thy mother and thy

brethren stand without,

desiring to see thee.

But he answered

and said

unto them,

My mother

and my brethren

are these which hear

the word of God, and do it.

THE PUBLIC MINISTRY OF OUR LORD. [§ 62

§ 62. Jesus distinguishes between formalism and true religion. He
denounces the pharisees.

Capernaum.

Luke xi 37 — 54 (compare Matt, xxiii., § 170).

37 Now as he spake, a Pharisee asketh him to 1 dine with him: and he went in, and

38 2 sat down to meat. And when the Pharisee saw it, he marvelled that he had not

39 first 3 washed before l dinner. And the Lord said unto him, Now do ye Pharisees
cleanse * the outside of the cup and of the platter ; but your inward part is full of

40 extortion and wickedness. Ye foolish ones, did not he that made the outside make

41 the inside also ? Howbeit give for alms those things which 4 are within ; and behold,
all things are clean unto you.

42 But woe unto you Pharisees! for ye tithe fmint and rue and every herb, and pass
over judgement and the love of God : but these ought ye to have done, and not to

43 leave the other undone. Woe unto you Pharisees! for ye love the J chief seats in

44 the synagogues, and the salutations in the marketplaces. Woe unto you ! for ye are
as the tombs || which appear not, and the men that walk over them know it not.

45 And one of the lawyers IF answering saith unto him, 6 Master, in saying this thou

46 reproachest us also. And he said, Woe unto you lawyers also ! for ye lade men with
burdens grievous to be borne, and ye yourselves touch not the burdens with one of

47 your fingers. Woe unto you! for ye build the tombs** of the prophets, and your

48 fathers killed them. So ye are witnesses and consent unto the works of your fathers :

49 for they killed them, and ye build their tombs. Therefore also said the ft wisdom of
God, I will send unto them prophets and apostles ; and some of them they shall kill

50 and persecute ; that the blood of all the prophets, which was shed from the founda-

51 tion of the world, may be required of this generation ; from the blood of Abel %X unto
the blood of Zachariaa|| ||, who perished between the altar and the 7 sanctuary : yea, I

52 say unto you, it shall be required of this generation. Woe unto you lawyers ! for ye
took away the key of knowledge TIT : ye entered not in yourselves, and them that were
entering in ye hindered.

53 And when he was come out from thence, the scribes and the Pharisees began to

54 8 press upon him vehemently, and to provoke him to speak of 9 many things; laying
wait for him, to catch something out of his mouth.

1 Gr. breakfast. 2 Or, reclined 3 Or, bathed himself (Anier.) Compare Mark vii. 3—5, § 94. * Or, ye can
6 Or, justice (Amer.) 6 Or, Teacher 7 Gr. house. See note B, page xxx, footnote J. 8 Or, set themselves

vehemently against him 9 Or, more

* Matt, xxiii. 25, 26, § 170. serve also that in the corresponding utterance

t Matt, xxiii. 23, § 170. in Matt, xxiii. 34, § 170, our Lord declares

J Matt, xxiii. 6, § 170. that he personally does the act here ascribed

|| Matt, xxiii. 27, § 170. to the "wisdom of God"; "Behold I" (Jesus)

*IT See note E, page xli. " send," &c. He thus declares his own eternal

** Matt, xxiii. 29 — 36, § 170. purpose after the manner of an ancient pro-

tt There is no passage in the Old Testament phecy ; with an allusion probably to Prov. i.

which contains these exact words, nor are 20, 24 — 31. Or, (3) these words may be read

they to be found in the Book of Wisdom in as being the revelation by the Son of God

the Apocrypha. There are three explanations of the almighty and omniscient resolve of

of the expression here used. (1) It may be Jehovah. As we are permitted in Gen. i.

taken from some writing familiar to the Jews 3, 6, 9, 11, 14, 20, &c. to hear the Divine

in our Lord's day, but now lost; see remarks soliloquy, so here the passage paraphrased

on the possibility, and indeed probability of would read "Therefore God in His wisdom

this in note D, p. xxxix. Or, (2) by the name " resolved and solemnly declared 'I will send

"the wisdom of God," our Lord may intend " 'unto them prophets and apostles.'" And

to describe himself; and the words which follow the concluding denunciation is ratified by the

are the application and expansion of the authoritative confirmation by the Son, "yea,

narrative and warning in 2 Chron. xxiv. 19 — " I sat unto you, it shall be required of this

22. See especially the beginning of the 19th " generation."

and the conclusion of the 22nd verse. See XX Gen. iv. 8.

1 Cor. i. 24, where this name "the wisdom of |||| 2 Chron. xxiv. 20 — 22.

"God" is specifically given to Christ. Ob- 1ffl Matt, xxiii. 13.

§§ 63, 64] THE PUBLIC MINISTRY OF OUR LORD.

§ 63. Jesus describes true courage in godliness.
Galilee.

Luke xil. 1—12.

1 In the mean time, when Hhe many thousands of the multitude were gathered
together, insomuch that they trode one upon another, he began to 2 say unto his
disciples first of all, * Beware ye of the leaven of the Pharisees, which is hypocrisy.

2 But there is nothing f covered up, that shall not be revealed: and hid, that shall not

3 be known. Wherefore whatsoever ye have said in the darkness shall be heard in the
light ; and what ye have spoken in the ear in the inner chambers shall be proclaimed

4 upon the housetops. And I say unto you my friends, Be not afraid of them which

5 kill the body, and after that have no more that they can do. But I will warn you
whom ye shall fear: Fear him, which after he hath killed hath 3 power to cast into

6 4 hell : yea, I say unto you, Fear him. Are not five sparrows sold for two 6 farthings?

7 and not one of them is forgotten in the sight of God. But the very hairs of your

8 head are all numbered. Fear not : ye are of more value than many sparrows. And
I say unto you, Every one who shall confess 6 me before men, 7 him shall the Son of

9 man also confess before the angels of God : but he that denieth me in the presence of
io men shall he denied in the presence of the angels of God. And every one who shall

speak a word against the Son of man, it shall be forgiven him : but unto him that
n blasphemeth against the Holy Spirit it shall not be forgiven. And when they bring

you before the synagogues, and the rulers, and the authorities, J be not anxious how
12 or what ye shall answer, or what ye shall say : for the Holy Spirit shall teach you in

that very hour what ye ought to say.

1 Gr. the myriads of. • Or, say unto his disciples, First of all beware ye 3 Or, authority * Gr.

Gehenna. 5 Or, pence (Amer.) See note Q, pa;;e lxxiv. « Gr. in me. 7 Gr. in him.

§ 64. The parable op the self-deluded rich man.
Galilee.

Luke xii. 13—21.

13 And one out of the multitude said unto him, 1 Master, bid my brother divide the
H inheritance with me. But he said unto him, Man, who made me a judge or a divider

15 over you? And he said unto them, Take heed, and keep yourselves from all covetous-
ness : 2 for a man's life consisteth not in the abundance of the things which he

16 possesseth. And he spake a parable unto them, saying, The ground of a certain rich

17 man brought forth plentifully : and he reasoned within himself, saying, What shall I

18 do, because I have not where to bestow my fruits? And he said, This will I do: I
will pull down my barns, and build greater ; and there will I bestow all my corn and

19 my goods. And I will say to my 3 soul, 3 Soul, thou hast much goods laid up for

20 many years ; take thine ease, eat, drink, be merry. But God said unto him, Thou
foolish one, this night 4 is thy 3 soul required of thee; and the things which thou hast

21 prepared, whose shall they be? So is he that layeth up treasure for himself, and is
not rich toward God.

1 Or, Teacher - (ir.for not in a man's abundance consisteth his life, from the things which he possesseth.

3 Or, life * Gr. they require thy soul.

* See Matt. xvi. 6, § 99. J See Matt. x. 19, 20, § 87.

T See Matt. x. 26—33, § 87.

THE PUBLIC MINISTRY OF OUR LORD. [§§ 65, 66

§ 65. By the parables op servants waiting for their lord, and of a steward
ruling- in his lord's absence, jesus teaches the duty of constant watch-
fulness and readiness for judgment.

Galilee.

Note. [The teaching in these sections (§ 65 to § 77) seems all to have been given in or
near our Lord's residence in Capernaum. Sometimes it was public (Luke xii. 1, § 63 ; xii.
13, § 64; xii. 54, § 66, &c.) while he stood or sat on the beach. At other times he spoke
from a boat to the multitudes gathered together on the shore. On some of the occasions it
would seem that the addresses were given privately to the twelve or to them and a few
others of his more faithful and consistent disciples (Luke xii. 41, § 65; Mark iv. 10 — 12, and
parallel passages in § 70). It is impossible with regard to some of them to fix the precise
time and place of their delivery.]

Luke xii. 35 — 48.

35, 36 Let your loins be girded about, and your lamps burning ; and be ye yourselves
like unto men looking for their lord, when he shall return from the marriage feast ;

37 that, when he cometh and knocketh, they may straightway open unto him. Blessed
are those 1 servants, whom the lord when he cometh shall find watching: verily I say
unto you, that he shall gird himself, and make them 2 sit down to meat, and shall

38 come and serve them. And if he shall come in the second * watch, and if in the

39 third, and find them so, blessed are those servants. 3 But know this, that if the
master of the house had known in what hour the thief was coming, he would have

40 watched, and not have left his house to be 4 broken through. Be ye also ready : for
in an hour that ye think not the Son of man cometh.

41 And Peter said, Lord, speakest thou this parable unto us, or even unto all?

42 And the Lord said, tWho then is 5 the faithful and wise steward, whom his lord
shall set over his household, to give them their portion of food in due season ?

43 Blessed is that 6 servant, whom his lord when he cometh shall find so doin°-.
44, 45 Of a truth I say unto you, that he will set him over all that he hath. But Tf

that 6 servant shall say in his heart, My lord delayeth his coming; and shall begin to
beat the menservants and the maidservants, and to eat and drink, and to be drunken ;

46 the lord of that 6 servant shall come in a day when he expecteth not, and in an horn-
when he knoweth not, and shall 7 cut him asunder, and appoint his portion with the

47 unfaithful. And that 6 servant, which knew his lord's will, and made not ready, nor

48 did according to his will, shall be beaten with many stripes ; but he that knew not,
and did things worthy of stripes, shall be beaten with few stripes. And to whom-
soever much is given, of him shall much be required: and to whom they commit
much, of him will they ask the more.

i Gr. bondservants. - Or, recline s Or, But this ye know i Gr. digged through. 5 Or, the faithful

steward, the ivisc man whom Q-c. 6 Gr. bondservant. 7 Or, severely scourge him

§ 66. Jesus foretells domestic persecution for his disciples.

Galilee.

Luke xii. 49—59.

49 I came to cast |[fire upon the earth; and J what will I, if it is already kindled?

50 But I have a baptism to be baptized with ; and how am I straitened till it be

51 accomplished! IT Think ye that I am come to give peace in the earth? I tell you,

* The division of time into watches by t See Matt. xxiv. 45 — 51, § 173.

night and hours by day is set out in note J, || (1) The fire of purification, see Isai. iv. 4;

page lii. The second and third watches Mai. hi. 2, 3 ; Matt. iii. 11, § 20. (2) The fire

would be the middle of the night when the of holy zeal, and connected therewith the

servants would be most weary and sleepy, and fire of persecution as shewn in the following

when they would least expect their lord's words, verses 51 to 53.

return. H See Matt. x. 34—36, § 87.

§§ 66—69] THE PUBLIC MINISTRY OF OUR LORD.

Luke xii. 51—59.

52 Nay ; but rather division : for there shall be from henceforth five in one house

53 divided, three against two, and two against three. They shall be divided, father
against son, and son against father; mother against daughter, and daughter against
her mother ; mother in law against her daughter in law, and daughter in law against
her mother in law.

54 And he said to the multitudes also, When ye see a cloud rising in the west,

55 straightway ye say, There cometh a shower ; and so it cometh to pass. And when
ye see a south wind blowing, ye say, There will be a 2 scorching heat; and it cometh

56 to pass. Ye hypocrites, ye know how to 3 interpret the face of the earth and the

57 heaven ; but how is it that ye know not how to 3 interpret this time ? And why even
5S of yourselves judge ye not what is right? For as thou art going with thine adver-
sary before the magistrate, *on the way give diligence to be quit of him; lest
haply he hale thee unto the judge, and the judge shall deliver thee to the 4 officer, and

59 the 4 officer shall cast thee into prison. I say unto thee, Thou shalt by no means
come out thence, till thou have paid the very last mite.

Or, what do I desire? Or, how I ivould that it were already kindled (Amer.) 2 Or, hot wind 3 Gr. prove.
* Gr. exactor.

§ 67. The slaughter of certain Galileans.
Capernaum ?

Luke xiii. 1—5.

1 Now there were some present at that very season which told him of the

2 Galilaaans, whose blood Pilate had mingled with their sacrifices. And he answered
and said unto them, Think ye that these Galilseans were sinners above all the

3 Galilseans, because they have suffered these things? I tell you, Nay: but, except ye
i repent, ye shall all in like manner perish. Or those eighteen, upon whom the tower

in Silo'am fell, and killed them, think ye that they were Offenders above all the men

5 that dwell in Jerusalem? I tell you, Nay : but, except ye repent, ye shall all likewise
perish.

c » Gr. debtors.

§ 68. The parable op the barren fig tree.
Capernaum ?

Luke xiii. 6—9.

6 And he spake this parable; A certain man had a fig tree planted in his vineyard;

7 and he came seeking fruit thereon, and found none. And he said unto the vine-
dresser, Behold, these three years I come seeking fruit on this fig tree, aud find none :

8 cut it down; why doth it also cumber the ground? And he answering saith unto

9 him, Lord, let it alone this year also, till I shall dig about it, and dung it : and if it
bear fruit thenceforth, well ; but if not, thou shalt cut it down.

§ 69. The parable of the sower. [See § 72.]
Sea of Galilee. Near Capernaum.

Matt. xiii. 1—9. Mark iv. 1—9. Luke viii. 4—8.

i On that day went
Jesus out of the house t,
and sat

i And again he began
to teach

by the sea side. by the sea side.

2 And there were And there is t And when

gathered unto him gathered unto him

great multitudes, a very great multitude, a great multitude

* See Matt. v. 25, § 50. t See Matt. iv. 13, § 34.

THE PUBLIC MINISTRY OF OUR LORD.

[§69

Matt. xiii. 2—9.

so that he entered
into a boat, and sat ;

and all the multitude

stood

on the beach.

3 And he spake to them
many things in parables,

saying,

Behold,

the sower went forth

to sow ;

4 and

as he sowed, some seeds
fell by the way side,

and the birds

came and
devoured them :

5 and others fell upon
the rocky places, where

they had not much earth :
and straightway they
sprang up, because they
had no deepness of earth :

6 and when the sun was
risen, they were scorched ;
and because they had no
root, they withered away.

And others fell upon
the thorns ; and the

thorns grew up,
and choked them :

and others fell upon

the good ground, and

yielded fruit,

some a hundredfold, some
sixty, some thirty.

He that hath ears 1 ,
let him hear.

Mark iv. 1 — 9.

so that he entered

into a boat, and sat

in the sea ;

and all the multitude

were by the sea

on the land.

2 And he taught them
many things in parables,

and said unto
them in his teaching,

3 Hearken : Behold,
the sower went forth

to sow :

4 and it came to pass
as he sowed, some seed

fell by the way side,

and the birds

came and
devoured it.

5 And other fell on
the rocky ground, where

it had not much earth ;
and straightway it
sprang up, because it
had no deepness of earth :

6 and when the sun was
risen, it was scorched ;
and because it had no
root, it withered away.

7 And other fell among

the thorns, and the

thorns grew up,

and choked it,

and it yielded no fruit.

8 And others fell into
the good ground, and

yielded fruit,

growing up and

increasing ;

and brought forth,

thirtyfold, and sixtyfold,

and a hundredfold.

9 And he said,

Who hath ears to
hear, let him hear.

Luke viii. 4—8.

came together, and
they of every city
resorted unto him,

he spake
by a parable :

The sower went forth
to sow his seed :

and

as he sowed, some

fell by the way side ;

and it was trodden

under foot,

and the birds

of the heaven

devoured it.

And other fell on

the rock ;

and as soon as
it grew,

it withered away,

because it had no

moisture.

7 And other fell amidst

the thorns ; and the

thorns grew with it,

and choked it.

8 And other fell into
the good ground, and

grew,

and brought forth fruit
a hundredfold.

As he said

these things, he cried,

He that hath ears to

hear, let him hear.

1 Some ancieut authorities add here, to hear : as in the parallel passages, Mark iv. 9 and Luke viii. 8.

§70]

THE PUBLIC MINISTRY OF OUR LORD.

"0. 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.

Matt. xiii. 10, 11; 13-17

And

the disciples came and

said unto him,

Why speakest thou unto

them in parables ?

And he answered

and said unto them,

Unto you it is given

to know the mysteries

of the kingdom of

heaven,

but to them it is not

Mark iv. 10—12.

And

when he was alone,

they that were about

him with the twelve

asked of him

the parables.

And he

said unto them,

Unto you is given

the mystery

of the kingdom of

God:

Luke viii. 9, 10.

And

his disciples

asked him

what this

parable might be.

And he

said,

Unto you it is given

to know the mysteries

of the kingdom of

God:

given.

Therefore speak I to

them

in parables*;

because seeing

they see not, and

hearing they hear not,

neither do they

understand.

in parables* ;
that seeing they may

not see,

and hearing they may

not

understand.

but unto but to

them that are without, the rest

all things are done
in parables*:
that seeing they may
see, and not perceive ;
and hearing they may
hear, and not
understand ;
lest haply they should
turn again, and it should
be forgiven them.
U And unto them is fulfilled
the f prophecy of Isaiah,
which saith,

By hearing ye shall hear, and shall in no wise understand ;
And seeing ye shall see, and shall in no wise perceive :
15 For this people's heart is waxed gross,

And their ears are dull of hearing,
And their eyes they have closed ;
Lest haply they should perceive with their eyes,
And hear with their ears,
And understand with their heart,
And should turn again,
And I should heal them.
16, 17 But blessed are your eyes, for they see; and your ears, for they hear. For verily I
say unto you, that many prophets and righteous men desired to see the things which
ye see, and saw them not ; and to hear the things which ye hear, and heard them not.

* See Matt. xiii. 34, § 75.

t Isa. vi. 9, 10.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 71, 72

§71.

By the parable op a lighted lamp, Jesus teaches that the mysteries
OF the gospel will be revealed to true believers.

Matt. xiii. 12.

For whosoever hath,

to him shall be given,

and he shall have

abundance :

but whosoever hath

not, from him shall be

taken away even that

which he

hath.

Mark iv. 21—25.

21 And he said unto them,

Is the lamp brought to be

put under the bushel,*
or under the bed, and not
to be put on the stand ?

22 For there is nothing hid,

save that it should be

manifested ; neither was

anything made secret,

but that it should

come to light.

23 If any man hath ears to

hear, let him hear.

24 And he said unto them,

Take heed what
ye hear :
with what measure ye
mete it shall be measured
unto you : and more shall
be given unto you.

25 For he that hath,
to him shall be given :

and he that hath

not, from him shall be

taken away even that

which he

hath.

1 Or, seemeth to have

Luke viii. 16—18.

16 And no man, when he hath
lighted a lamp, covereth

it with a vessel, or

putteth it under a bed ;

but putteth it on a stand,

that they which enter

in may see the light.

n For nothing is hid,

that shall not be

made manifest ; nor

anything secret,

that shall not be known

and come to light.

is Take heed therefore how
ye hear :

for whosoever hath,
to him shall be given ;

and whosoever hath

not, from him shall be

taken away even that

which he

Hhinketh he

hath.

§ 72. Jesus explains to his disciples the parable op the sower.

Matt. xiii. 18-23.

Hear then ye the
parable of the sower.

[See § 69.]

Mark iv. 13—20.

13 And he saith unto them,
Know ye not this parable '?
and how shall ye know all
the parables ?

The sower soweth
the word.

And these are they by

the way side, where
the word is sown ; and

Luke viii. 11—15.

Now the
parable is this :

The seed is the word

of God.

And those by

the way side are

See Matt. v. 14—16, § 50.

5—2

72]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xiii. 19—23.

19 When any one heareth
the word of the kingdom,
and understandeth it not,

then cometh the evil

owe, and snatcheth away

that which hath been

sown in his heart.

This is he that was sown
by the way side.

so And he that was
sown upon the rocky
places, this is he that
heareth the word, and
straightway with joy
2i receiveth it ; yet hath
he not root in himself,
but endureth for a while ;
and when tribulation
or persecution
ariseth because of
the word, straightway
he stumbleth.
22 And he

that was sown among

the thorns, this is he

that heareth

the word ; and

the care of the l world,

and the deceitfulness

of riches,

choke
the word, and he
becometh unfruitful.
S3 And he

that was sown upon

the good ground,

this is he that

heareth the word, and
understandeth it :

who verily beareth fruit,

and bringeth forth,
some a hundredfold, some
sixty, some thirty.

Mark iv. 15-20.

when thev have heard,

straightway cometh

Satan, and taketh away

the word which hath been

sown in them.

16 And these in like manner

are they that are

sown upon the rocky

places, who, when they

have heard the word,

straightway receive it

17 with joy ; and they have

no root in themselves,
but endure for a while ;
then, when tribulation

or persecution

ariseth because of

the word, straightway

they stumble.

18 And others are they
that are sown among
the thorns ; these are
they that have heard

19 the word, and

the cares of the 1 world,
and the deceitfulness

of riches, and the

lusts of other things

entering in, choke

the word, and it

becometh unfruitful.

20 And those are they

that were sown upon

the good ground ;

such as

hear the word,

and accept it,

and bear fruit,

thirtyfold, and sixtyfold,
and a hundredfold.

i Or, age

Luke viii. 12—15.

they that have heard ;

then cometh the

devil, and taketh away

the word from

their heart,

that they may not believe

and be saved.

And those on the rock

are they which, when

they have heard,

receive the word

with joy ; and these

have no root, which

for a while believe^

and in time of

temptation

fall away.

And that which

fell among

the thorns, these are

they that have heard,

and as they go on their

way they are choked with

cares

and riches and
pleasures of this life,

and bring

no fruit to perfection.

And that in

the good ground,
these are such as in an
honest and good heart,
having heard the word,

hold it fast,

and bring forth fruit

with patience.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 73-75

§ 73. Parable of the wheat and the tabes.

Matt. xiii. 24—30.

24 Another parable set he before them, saying, The kingdom of heaven is likened

25 unto a man that sowed good seed in his field : but while men slept, his enemy came

26 and sowed J tares also among the wheat, and went away. But when the blade sprang

27 up, and brought forth fruit, then appeared the tares also. And the 2 servants of the
householder came and said unto him, Sir, didst thou not sow good seed in thy field 1

28 whence then hath it tares ? And he said unto them, 3 An enemy hath done this.
And the 2 servants say unto him, Wilt thou then that we go and gather them up ?

29 But he saith, Nay ; lest haply while ye gather up the tares, ye root up the wheat

30 with them. Let both grow together until the harvest : and in the time of the harvest
I will say to the reapers, Gather up first the tares, and bind them in bundles to burn
them : but gather the wheat into my barn.

1 Or, darnel 2 Gr. bondservants. 3 Gr. A man that is an enemy.

§ 74. Parable OP THE SEED CAST UPON THE EARTH.
Capernaum.

Mark iv. 26— 29.

26 And he said, So is the kingdom of God, as if a man should cast seed upon the

27 earth ; and should sleep and rise night and day, and the seed should spring up and

28 grow, he knoweth not how. The earth J beareth fruit of herself; first the blade, then

29 the ear, then the full corn in the ear. But when the fruit 2 is ripe, straightway he
3 putteth forth the sickle, because the harvest is come.

1 Or, yieldeth

2 Or, alloweth

3 Or, sendeth forth

§ 75. PABABLES OP THE MUSTARD SEED ; AND OF THE LEAVEN.

The sea of Galilee; near Capernaum.

Matt. xiii. 31—35.

Another parable set

he before them,

saying,

The

kingdom of heaven

is like unto a grain of

mustard seed, which

a man took, and sowed

in his field :

which indeed is less

than all seeds ;

but when it

is grown,

it is greater

than the herbs,

and becometh a tree,

Mark iv. 30—34.

And he said,

How shall we liken the

kingdom of God ? or

in what parable shall

we set it forth ? 4 It

is like a grain of

mustard seed, which,

when it is sown

upon the earth,

though it be less

than all the seeds

that are upon the earth,

yet when it

is sown,

groweth up,

and becometh greater

than all the herbs,

and putteth out great
branches :

Luke xiii. 18—21.

He said therefore,

Unto what is the

kingdom of God like ?

and whereunto shall

I liken it ? It
is like unto a grain of
mustard seed, which
a man took, and cast
into his own garden ;

and it grew,
and became a tree ;

§§ 75, 76]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xiii. 32—35.

so that the birds of the

heaven come and lodge in

the branches thereof.

33 Another parable

spake he unto them ;

The kingdom of heaven
is like unto leaven, which
a woman took, and hid in
three 1 measures of meal,
till it was all leavened.
3t All these things spake
Jesus in parables unto
the multitudes ;

and without a parable

spake he nothing unto

them :

35 that it might be fulfilled

which was spoken 2 by the

prophet, * saying,

I will open my mouth

in parables ;
I will utter things
hidden from the foun-
dation 3 of the world.

Mark iv. 32—34.

so that the birds of the

heaven can lodge under

the shadow thereof.

Luke xiii. 19—21.

and the birds of the

heaven lodged in
the branches thereof.

20 And again he said,
Whereunto shall I liken

the kingdom of God ?

21 Itislikeuntoleaven,which
a woman took and hid in
three x measures of meal,
till it was all leavened.

33 And with many such pa-
rables spake he the word
unto them, as they were
able to hear it :

34 and without a parable

spake he not unto
them :

but privately to his own
disciples he expounded
all things.

1 The word in the Greek denotes the Hebrew seah, a measure containing nearly a peck and a half.
8 Many ancient authorities omit of the world. * Gr. ,4s unto.

- Or, through

§ 76. Jesus explains to his disciples the parable of the wheat and tares.
In the house tvhere Jesus dwelt at Capernaum.

Matt. xiii. 36—43.

36 Then he left the multitudes, and went into the house : and his disciples came unto

37 him, saying, Explain unto us the parable of the tares of the field. And he answered

38 and said, He that soweth the good seed is the Son of man ; and the field is the world ;
and the good seed, these are the sons of the kingdom ; and the tares are the sons of

39 the evil one ; and the enemy that sowed them is the devil : and the harvest is J the

40 end of the world ; and the reapers are angels. As therefore the tares are gathered up

41 and burned with fire ; so shall it be in Uhe end of the world. The Son of man shall
send forth his angels, and they shall gather out of his kingdom all things that cause

12 stumbling, and them that do iniquity, and shall cast them into the furnace of fire :

43 there shall be the weeping and gnashing of teeth. Then shall the righteous shine

forth as the sun in the kingdom of their Father. He that hath ears 2 , let him hear.

1 Or, the, consummation of the <'.'/*'

- Some ancient authorities add here, to hear : see Matt. xiii. 9, § 69.

Psalm lxxviii. 2.

THE PUBLIC MINISTRY OF OUR LORD. [§§ 77-79

§ 77. Jesus discourses to his disciples on the kingdom of heaven ; in the
parables op the treasure hid in a field, — the pearl of great price, —
and the net cast into the sea.

In the house where Jesus dwelt at Capernaum.

Matt. xiii. 44—53.

44 The kingdom of heaven is like unto a treasure hidden in the field ; which a man
found, and hid; and 1 ia his joy he goeth and selleth all that he hath, and buyeth
that field.

45 Again, the kingdom of heaven is like unto a man that is a merchant seeking goodly

46 pearls : and having found one pearl of great price, he went and sold all that he had,
and bought it.

47 Again, the kingdom of heaven is like unto a 2 net, that was cast into the sea, and

48 gathered of every kind : which, when it was filled, they drew up on the beach ; and
they sat down, and gathered the good into vessels, but the bad they cast away.

49 So shall it be in 3 the end of the world : the angels shall come forth, and sever the

50 wicked from among the righteous, and shall cast them into the furnace of fire : there
shall be the weeping and gnashing of teeth.

51, 52 Have ye understood all these things ? They say unto him, Yea. And he said unto
them, Therefore every scribe who hath been made a disciple to the kingdom of heaven
is like unto a man that is a householder, which bringeth forth out of his treasure
things new and old.

53 And it came to pass, when Jesus had finished these parables, he departed thence.
1 Ox, for joy thereof " Gt. droui-net. 3 Or, the consummation of the aye

§ 78. JESUS TEACHES THAT THOSE WHO FOLLOW HIM MUST DENY THEMSELVES,
AND ABANDON ALL THINGS FOR HIM.

On the way from the house to the shore of the sea of Galilee.

Matt. viii. 18—22. Mark iv. 35.

18 Now 35 And on that day,
when Jesus saw great multitudes

about him,

when even was come,
he gave commandment to depart he saith unto them, Let us go over

unto the other side. unto the other side.

19 And there came x a scribe, and said
unto him, 2 Master, I will follow thee

so whithersoever thou goest. And Jesus

saith unto him, The foxes have holes, and the birds of the heaven have 3 nests;
si but the Son of man hath not where to lay his head. And another of the

22 disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus
saith unto him, Follow me ; and leave the dead to bury their own dead.

1 Gr. one scribe. 2 Or, Teacher 8 Gr. lodging-places.

§ 79. Jesus crosses the sea. He stills the storm.

Sea of Galilee.

Matt. viii. 23—27. Mark iv. 30 — 41. Luke viii. 22-25.

22 Now it came to pass
on one of those days.

23 And when he was that he
entered into a boat, entered into a boat,

himself and
his disciples his disciples ;

followed him.

§79]

THE PUBLIC MINISTRY OF OUR LORD.

Ma»t. viil 24-27. Mark iv. 36—41.

36 And leaving the multi-
tude, they take him with
them, even as he was, in
the boat. And other boats
were with him.

Luke viii. 22—25.

and he saith unto them,
Let us go over unto the
other side of the lake:
and they launched forth.
But as they sailed he fell
asleep :

ai And behold, there arose

37 And there ariseth

and there came down

a great tempest

a great storm of wind,

a storm of wind

in the sea,

and the waves beat
into the boat,

on the lake ;

insomuch that the

boat was covered

with the waves :

boat was now filling.

and they were filling

with water,
and were in jeopardy.

but he was

38 And he himself was

asleep.

in the stern, asleep
on the cushion :

?5 And they came to him,

24 And they came to him,

and awoke him,

and they awake him,

and awoke him,

saying,

and say unto him,

saying,

Save, Lord ;

1 Master,

Master, master,

carest thou not that

we perish.

we perish 1

we perish.

39 And he awoke,

And he awoke,

26 Then he arose,

rebuked the winds

and rebuked the wind,

and rebuked the wind

and

and said unto

and

the sea ;

the sea,
Peace, be still.

the raging of the water :

And the wind ceased,

and they ceased,

and there was

a great calm.

a calm.

And he saith unto them,

40 And he said unto them,

25 And he said unto them,

Why are ye fearful,

Why are ye fearful ?

ye of little faith ?

have ye not yet faith 1

Where is your faith 1

27 And the men

41 And they

And

feared exceedingly,

being afraid they

marvelled,

saying,

and said

saying

one to another,

What manner of man

Who then

is this, that

is this, that
he commandeth

even the winds

even the wind

even the winds

and the sea

and the water,

obey him ?

i Or, Teacher

and they obey him ?

THE PUBLIC MINISTRY OF OUR LORD.

[§80

§ 80. Jesus heals two demoniacs. (See Introduction, Note S, page lxxviii.)

Gerasa. South-east of sea of Galilee.

Matt. viii. 28—34.

And when he was
come to the other side

into the country of the
Gadarenes,

there met
him two 1 possessed

with devils, coming

forth out of the tombs,
exceeding fierce, so that
no man could pass by
that way.

And behold,

they cried out,

saying,

What have we to do

with thee, thou

Son of

God?
art thou come hither to

Mark v. 1—21.

And they
came to the other side

of the sea,
into the country of the

Gerasenes.

And when he was come

out of the boat,

straightway there met

him

out of the tombs* a man
with an unclean spirit,

who had his
dwelling in the tombs :

And no man could any
more bind him, no, not

4 with a chain ; because
that he had been often
bound with fetters and
chains, and the chains
had been rent asunder
by him, and the fetters
broken in pieces: and
no man had strength to

5 tame him. And always,
night and day, in the
tombs * and in the moun-
tains, he was crying out,
and cutting himself with
* tones.

6 And when he saw Jesus

from afar, he ran and

worshipped him ;

7 and crying out with
a loud voice, he saith,

What have I to do

with thee, Jesus, thou

Son of

the Most High

God?

Luke viii. 26—40.

And they
arrived at

the country of the

4 Gerasenes, which is

over against Galilee.

And when he was come

forth upon the land,

there met

him a certain man

out of the city,

who had 2 devils;

and for a long time he

had worn no clothes,

and abode not in any

house, but in the tombs.

28 And when he saw Jesus,

he cried out, and

fell down before him,

and with

a loud voice said,

What have I to do

with thee, Jesus, thou

Son of

the Most High

God?

* These tombs were frequently cavities
in the rocks, either natural caverns as the
cave of Machpelah (Gen. xxiii. 9, 17, 19, 20)
or excavations hewn for the purpose as the
tomb in which our Lord was laid (Matt, xxvii.

60 and parallel passages, § 228). They were
used by houseless people either before they
had been occupied for their intended purpose
or after the corpses laid in them had mould-
ered away.

80]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. viii. 29—33.

torment us before the
time?

Now there was afar
off from them

a herd of many swine
feeding.

31 And the 2 devils
besought him, saying,

If thou cast us out,

send us away into the

herd of swine.

32 And

he said unto them, Go.

And

they

came out,

and went into the

swine : and behold, the

whole herd rushed

down the steep into

the sea,

and perished

in the waters.

And they that

fed them

Mark v. 7—14.

I adjure thee by God,

torment me not.
For he said unto him,

Come forth,

thou unclean spirit,

out of the man.

And he asked him,
What is thy name ?
And he saith unto

him,

My name is Legion ;

for we are many.

10 And he besought him
much that he would
not send them away

out of the country.

n Now there was there

on the mountain side

a great herd of swine

feeding.

12 And they
besought him, saying,

Send us into the
swine, that we may

13 enter into them. And

he gave them leave.

And
the unclean spirits

came out,

and entered into the

swine : and the

herd rushed

down the steep into

the sea,
in number about two

thousand ;

and they were choked

in the sea.

H And they that

fed them

Luke viii. 28-34.

I beseech thee,

torment me not.

29 For he 5 commanded

the unclean spirit to
come out from the man.
For 6 oftentimes it had
seized him : and he was
kept under guard, and
bound with chains and
fetters ; and breaking
the bands asunder, he
was driven of the 7 devil
into the deserts.

30 And Jesus asked him,

What is thy name ?
And he said,

Legion ;

for many 2 devils were
entered into him.

31 And they intreated
him that he would

not command them to
depart

into the abyss.

32 Now there was there

a herd of many swine
feeding on the mountain :
and they
intreated him that

he would give

them leave to

enter into them. And

he gave them leave.

33 And

the 2 devils

came out from the man,

and entered into the

swine : and the

herd rushed

down the steep into

the lake,

and 8 were choked.

34 And when they that
fed them

THE PUBLIC MINISTRY OF OUR LORD.

[§80

Matt. viii. 33—84.

Mark v. 14—19.

Luke viii. 34—39.

saw what had come to p

fled, and

they fled, and

went away into the city,

and told everything,

told it

and what was befallen to

them that were '•possessed

with devils.

in the city, and in

in the city and in

the country.

31 And behold, all the city

And they

35 And they

came out

came

went out

to meet Jesus :

and when they

saw him, they

besought him that

he would depart from

their borders.

to see what it was that

had come to pass.

15 And they come to Jesus,

and behold 3 him

that was possessed

with devils

sitting, clothed and in
his right mind,

even him that had the

legion :
and they were afraid.

16 And they that saw it
declared unto them how
it befell 3 him that was
possessed with devils,

and concerning the swine.

17 And they

began to beseech him
to depart from
their borders.

18 And as he was entering

into the boat,

he that had been
possessed with 2 devils

besought him that he
might be with him.

19 And he suffered him not,

but

saith unto him,

Go to thy house

unto thy friends,

and tell them how great

things the Lord hath

to see what

had come to pass :

and they came to Jesus,

and found the man

from whom the 2 devils

were gone out,
sitting, clothed and in

his right mind,
at the feet of Jesus :

and they were afraid.

And they that saw it

told them how

he that was

possessed with 2 devils

was <J made whole.

And all the people

of the country of the

4 Gerasenes round about

asked him

to depart from

them ;

for they were holden

with great fear :

and he entered

into a boat,
and returned.
But the man

from whom the 2 devils

were gone out

prayed him that he

might be with him :

but he sent him away,

saying,
Return to thy house,

and declare how great
thinsrs God hath

§§ 80, 81]

THE PUBLIC MINISTRY OF OUR LORD.

Mark v. 19—21.

done for thee,

and how he had mercy

on thee.

20 And he went his way,
and began to publish

in Decapolis
how great things Jesus

had done for him :
and all men did marvel.

21 And when Jesus had

crossed

over again in the boat

unto the other side,

a great multitude

was gathered unto him :

and he was by the sea.

Luke viii. 39-40.

done for thee.

And he went his way,

publishing throughout

the whole city

how great things Jesus
had done for him.

And as Jesus
returned*,

the multitude

welcomed him; for they
were all waiting for him.

1 Or. demoniacs 2 Gr. demons. 3 Or, the demoniac * Many ancient authorities read Gergesenes ; others
Gadarenes. See note S, p. lxxviii. s Or, was commanding (Amer.) * Or, of along time 1 Gr. demon.

8 Or, xvere drowned (Amer.) * Or, saved

§ 81. Jairus beseeches Jesus to save his dying child.

Matt. ix. 18, 19.

While he spake these
things unto them,
behold there came

x a ruler,

and worshipped him, 23

saying,

My daughter is

even now dead :

but

come and lay thy hand

upon her, and she

shall live.
19 And Jesus arose, and
followed him,
and so did his disciples.

Capernaum.

Mark v. 22—24.

And

there cometh

one of the rulers of

the synagogue, Jairus

by uame ; and seeing him,

he falleth at his feet,

and
beseecheth him much,

saying,

My little daughter is at

the point of death :

I pray thee, that thou

come and lay thy hands

on her, that she

may be 2 made whole,

and live.

And he

went with him.

Luke viii. 41, 42.

41 And
behold, there came

a man named Ja'irus,

and he was a ruler of

the synagogue :

and he

fell down at Jesus' feet,

and

besought him to

42 come into his house ; for
he had an only daughter,
about twelve years of
age, and she lay a dying.

1 Gr. one ruler.

- Or, saved

* To Capernaum, see note to Matt. iv. 13, § 34.

THE PUBLIC MINISTRY OF OUR LORD.

[§82

§ 82. Jesus heals a woman having an issue of blood.

Matt. ii. 20—22.

And behold, a woman,
who had an issue of
blood twelve years,

behind him*,

and touched

the border of

his garment :

for she said

within herself,

If I do but touch his

garment, I shall be

x made whole.

Capernaum.

Mark v. 24— 34.

And a great multitude

followed him, and

they thronged him.

And a woman,

which had an issue of

blood twelve years,
and had suffered many
things of many physici-
ans, and had spent all
that she had,

and was nothing bettered,
but rather grew worse,

27 having heard the things
concerning Jesus,

came
in the crowd

behind *,
and touched

his garment.

28 For she said,

If I touch but his

garments, I shall he

J made whole.

29 And straightway the
fountain of her blood
was dried up; and she
felt in her body that
she was healed of her

30 a plague. And straight-
way Jesus, perceiving in
himself that the power
proceeding from him had
gone forth, turned him
about in the crowd,

and said,
Who touched
my garments 1

31 And his disciples

Luke viii. 42—48.

But as he went
the multitudes

thronged him.

And a woman
having an issue of
blood twelve years,

which 4 had spent all

her living
upon physicians,

and could
not be healed of any,

behind him *,
and touched
the border of
his garment :

and immediately the

issue of her blood

stanched.

And Jesus said,
Who is it that touched

me?
And when all denied,
Peter said, 6 and they

* The disease from which this poor woman
suffered was one which by contact communi-
cated uncleanness (Lev. xv. 25—27). Hence
her anxiety to escape notice while she mingled
with the crowd or approached our Lord. She

came unobservedly "behind"; she touched
but the "border of his garment"; and she
came " fearing and trembling" to "declare in
"the presence of all the people" what she had
done and "for what cause she touched him."

§§ 82, 83]

THE PUBLIC MINISTRY OF OUR LORD.

But Jesus turning and
seeing her

said,

Daughter,

be of good cheer ;

thy faith hath 2 made

thee whole.

Mark v. 31-34.

said unto him,

Thou seest

the multitude thronging

thee,

and sayest thou, Who

touched me ?

32 And he looked round
about to see her that
had done this thing.

33 But the woman

fearing and trembling,

knowing what had been

done to her, came

and fell down before

him, and told him all

the truth.

And he said unto her,
Daughter,

thy faith hath 2 made

thee whole;

go in peace, and

be whole of thy 3 plague.

Luke viii. 45—48.

that were with him,
Master,

the multitudes press
thee and crush thee.

4G But Jesus said, Some
one did touch me; for
I perceived that power
had gone forth from me.

And when the woman

saw that she was not

hid, she came

trembling,

and falling down before
him declared in the
presence of all the people
for what cause she
touched him, and how
she was healed imme-
diately.

48 And he said unto her,
Daughter,

thy faith hath 2 made
thee whole ;
go in peace.

And the woman was
J made whole from that
hour.

1 Or, saved 2 Or, saved thee 8 Gr. scourge. * Some ancient authorities omit had spent all her living

upon physicians, and. 5 Some ancient authorities omit and they that were with him.

§ 83. Jesus raises to life the dead daughter of Jairus.
Capernaum.

Matt. ix. 23—26.

Mark v. 35—43.

While he yet spake,

they come from
the ruler of the syna-
gogue's house, saying,
Thy daughter is dead :
why troublest thou the
2 Master any further?
But Jesus,

Luke viii. 49—56.
While he yet spake,
there cometh one from
the ruler of the syna-
gogue's house, saying,
Thy daughter is dead ;
trouble not the
2 Master.
But Jesus

THE PUBLIC MINISTRY OF OUR LORD.

[§83

Matt. ix. 23-25.

23 And when Jesus came
into the ruler's house,

and saw

the flute-players, and

the crowd making

a tumult,*

2t he said,

Give place : for
the damsel is not dead,
hut sleepeth. And they
laughed him to scorn.

25 But when the

crowd was put forth,

he entered in,

and took
her by the hand :

Mark v. 36-41.

3 not heeding the word

spoken,

saith unto the ruler

of the synagogue,

Fear not, only believe.

37 And he suffered no man
to follow with him, save
Peter, and James, and
John the brother of
James.

38 And they come to
the house of the ruler

of the synagogue ;

and he beholdeth

a tumult,*

and many weeping and

wailing greatly.

39 And when he was entered

in, he saith unto them,

Why make ye a

tumult, and weep ?

the child is not dead,

40 but sleepeth. And they
laughed him to scorn.

But he, having
put them all forth,
taketh the father of the
child and her mother and
them that were with him,
and

goeth in
where the child was.

And taking
the child by the hand,
he saith unto her,
Talitha cumi ;
which is, being inter-
preted, Damsel, I say
unto thee, Arise.

Luke viii. 50—54.

hearing it,

answered him,

Fear not : only believe,
and she shall be 4 made
whole.

And when he came to
the house,

he suffered not any man
to enter in with him, save
Peter, and John, and
James, and the father of
the maiden and her mo-
ther.

And all were weeping,
and bewailing her :

but he said,

Weep not ; for

she is not dead,

53 but sleepeth. And they

laughed him to scorn,

knowing that she was

dead.

But he, taking

her by the hand,

called, saying,

Maiden, arise.

* The hired mourners, men or women "skilful of lamentation," 2 Chron. xxxv. 25, Jer. ix.
17, 18, Amos v. 16.

§§ 83-85]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. ix. 25, 26.
and

the damsel arose.

26 And Hhe fame hereof
went forth into all that
land.

1 Gr. this fame.

Mark v. 42, 43.

And straightway

the damsel rose up,

and walked ; for she

was twelve years old.

And they

were amazed

straightway with a

great amazement.

And he charged them

much that no man

should know this :

and he commanded

that something should

be given her to eat.

2 Or, Teacher

8 Or, overhearing

Luke vilt 53, 56.

And

her spirit returned,

and she rose up

immediately :

And her parents
were amazed :

but he charged them
to tell no man what

had been done.
And he commanded

that something
be given her to eat.

* Or, saved

§ 84. Jesus heals two blind men ; and a dumb demoniac.
Capernaum ?
Matt. ix. 27-34.

27 And as Jesus passed by from thence, two* blind men followed him, crying out, and

28 saying, Have mercy on us, thou son of David. And when he was come into the
house, the blind men came to him : and Jesus saith unto them, Believe ye that I am

29 able to do this 1 They say unto him, Yea, Lord. Then touched he their eyes, saying,

30 According to your faith be it done unto you. And their eyes were opened. And

31 Jesus x strictly charged them, saying, See that no man know it. But they went forth,
and spread abroad his fame in all that land.

32 And as they went forth, behold, there was brought to him a dumb man possessed

33 with a 2 devil. And when the 2 devil was cast out, the dumb man spake: and the

34 multitudes marvelled, saying, It was never so seen in Israel. But the Pharisees said,
3 By the prince of the 4 devils casteth he out 4 devils.

1 Or, sternly 2 Gr. demon. 3 Or, In * Gr. demons.

85. The men op his own country are jealous op Jesus.
Nazareth.

Matt. xiii. 54—58.

54 And coming into his own country t

Mark vi. 1—6.

l And he went out from thence ;

and he cometh into his own country t ;
and his disciples follow him.

* See Matt. xx. 30—34, § 152.

t His own country here means Nazareth,
as the place where he had been brought up,
see Luke iv. 16, 23, 24, § 33, and where his
earlier manhood had passed (see note t p. 81).

Our Lord makes the same remark with respect
to the same town in Luke iv. 24, § 33. In
John iv. 44, § 32, it is applied to Judtea as the
place where he was born, as contrasted with
Galilee.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 85, 86

Matt. xiii. 54—58.

he taught them in their synagogue,

insomuch that they were

astonished, and said, Whence hath

this man

this wisdom,

and these
1 mighty works ?

55 Is not this the carpenter's son ?
is not his mother called Mary ?

and his brethren,* James, and Joseph,
and Simon, and Judas ?

56 And his sisters, are they not all with us ?

whence then hath this man all

these things ?

5" And they were 2 offended in him.

But Jesus said unto them,

A prophet is not without honour,

save in his own country,

58 and in his own house. And he

did not many x mighty works there

because of their unbelief.

Mark vi. 2—6.

And when the sabbath was come,

he began to teach in the synagogue :

and 3 many hearing him were

astonished, saying, Whence hath

this man these things ? and,

What is the wisdom that is given

unto this man,

and what mean such

1 mighty works wrought by his hands ?

Is not this the carpenter t,

the son of Mary,

and brother* of James, and Joses,

and Judas, and Simon ?
and are not his sisters here with us ?

And they were 2 offended in him.

4 And Jesus said unto them,

A prophet is not without honour,
save in his own country,
and among his own kin,

5 and in his own house. And he
could there do no 4 mighty work,

save that he laid his hands upon a few
sick folk, and healed them.

6 And he marvelled
because of their unbelief.

: Gr. poivers.

2 Gr. caused to stumble.

8 Some ancient authorities insert the.

4 Gr. power.

§ 86.

Jesus makes a third circuit in Galilee, and proclaims the abundance
op the harvest and the lack op the labourers.

Galilee.

Matt ix. 35—38.

35 And Jesus went about 6

all the cities

and the villages, teaching

in their synagogues, and preaching the

gospel of the kingdom, and healing all

manner of disease and all manner of

36 sickness. But when he saw the multi-

Mark vi. 6.
And he went round about

the villages teaching.

* See Acts i. 14.

t Joseph, the husband of Mary, took her
and Jesus to the passover when Jesus was
12 years old (Luke ii. 41—52, § 19). From
that time we read no more of him. When
the narrative of our Lord's life recommences,
Joseph had no doubt died ; and (from the
description in Mark vi. 3), Jesus as eldest
son seems to have continued his father's
business, and to have undertaken the re-
sponsibilities of the headship of the family
until such time as his brothers were able to
provide for their mother and sisters. This
may afford a reason why the public ministry

w. 81

of our Lord was not commenced during his
earlier manhood. He was then giving the
example of a perfect private life and filial
conduct, while the men of his town already
recognised his character and wisdom, and
looked to him for the performance of public
religious duty. We gather this from Luke
iv. 16, § 33. The words " as his custom was"
indicate clearly the quasi-official position
he occupied. Thus both privately and pub-
licly, as the carpenter of Nazareth or the
Saviour of the world, it "became him to fulfil
" all righteousness." Matt. iii. 15, §21.

§§ 86, 87]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. ix. 36—38.

tudes, he was moved with compassion for them, because they were distressed and

37 scattered, as sheep not having a shepherd. Then saith he unto his disciples,

38 The harvest truly is plenteous, but the labourers are few. Pray ye therefore the
Lord of the harvest, that he send forth labourers into his harvest*.

§ 87. Jesus charges the twelve apostles, and sends them forth.
(See note L, page liv.)

Matt. x. 1—42.

And he called unto

him his twelve

disciples t,

Capernaum.

Mark vi. 7—11.

And he called unto
him the twelve,

and

began to send them

forth by two and two

and he gave them

authority over the

unclean spirits ;

and gave them

authority over

unclean spirits,

to cast them out, and

to heal all manner

of disease and all

manner of sickness.

2 Now the names of the
twelve apostles are these :

The first, Simon, who is called Peter, and Andrew
his brother ; James the son of Zebedee, and John

3 his brother ; Philip, and Bartholomew ; Thomas,
and Matthew the publican ; James the son of
Alphseus, and Thaddseus ;

i Simon the J Canana;an,

and Judas Iscariot, who

also 2 betrayed him.
5 These, twelve

Jesus sent forth, and

Luke ix. 1—5.

And he called
the twelve together,

and gave them
power and authority
over all 3 devils, and

to cure
diseases.

charged them, saying,
Go not into any way
of the Gentiles, and enter
not into any city of the

6 Samaritans: but go rather
to the J lost sheep of the

7 house of Israel. And as
ye go, preach, saying, The
kingdom of heaven is at

Mark vi. 8.

And he

charged them that

they should

And
he sent them forth to
preach the kingdom of
God, and to heal »the
sick.

And he
said unto them,

* Our Lord repeats this declaration and
invocation when he sends forth the seventy
on their evangelistic mission. See Luke x. 2,
§ 132. Our Lord's address on that occasion

should be carefully collated throughout.

t See § 49, and also Note L, p. liv.

% Who had excited his pity. See preceding
section, Matt. ix. 36; and Mark vi. 31, § 91.

THE PUBLIC MINISTRY OF OUR LORD.

[§87

Matt. x. 7—14.

8 hand. Heal the sick, raise
the dead, cleanse the le-
pers, cast out 3 devils :
freely ye received, freely
give.

9 Get you

no gold, nor silver, nor

brass in your 4 purses;

no wallet

for y our journey,

neither two coats,
nor shoes, nor staff* : for
the labourer is worthy of
his foodf.

n And into whatsoever

city or village yc

shall enter, search out

who in it is worthy ;

and there abide till ye

go forth.

is And as ye enter into the

13 house, salute it. And if
the house be worthy, let
your peace come upon it :
but if it be not worthy,
let your peace return to
you.

14 And whosoever
shall not receive you,
nor hear your words,

as ye go forth
out of that house

or that city,
shake off the dust

of your feet J.

Mark vi. 8—11.

take nothing
for their journey,

save a staff only * ;

no bread, no wallet,

no 18 money

in their 19 purse ;

but to go shod with

sandals: and, said he,

put not on two coats.

10 And he said unto them,
"Wheresoever

enter into a house,

there abide till ye
depart thence.

Luke ix. 3—5.

And whatsoever place

shall not receive you,

and they hear you not,

as ye go forth

thence,

shake off the dust

that is under your feet];

for a testimony

unto them.

Take nothing

for your journey,

neither staff*,

nor wallet, nor bread,
nor money ;

neither have two coats.

4 And into whatsoever

house ye enter,

there abide t, and
thence depart.

And as many as
receive you not,

when ye depart

from that city,

shake off the dust

from your feet %

for a testimony

against them.

* The apparent discrepancy here does not
affect the principle of our Lord's command.
The injunction is this : "Make no special
" preparation for your journey ; provide
" nothing more than you already have ; get no
" traveller's staff, nothing beyond the ordinary
" walking-stick of your every-day use." This
meaning is brought out by the use of the word
KT7]<r-r)ade in Matthew. Do not get or procure.
Observe also the words ds rr\v 686v in Luke :
" Do not take, specially for the journey, any-
thing required for this occasion as distin-

•' guished from the exigencies of common life.
"You are not travellers but apostles; — de-
" pending for defence, not on your strong
" arm and stout weapon, but on the protection
" of the Most High." This however allowed
them to take their ordinary rod or staff, and
Mark with his usual precision mentions this,
which the other gospels pass over as being a
matter of course, not affected by the spirit of
the Lord's command.

t Luke x. 7, § 132.

X See Acts xiii. 51.

83 6—2

§ 87] THE PUBLIC MINISTRY OF OUR LORD.

Matt. x. 15—42.

15 Verily I say unto you, It shall be more tolerable for the land of Sodom and
Gomorrha in the day of judgement, than for that city.

16 Behold, I send you forth as sheep in the midst of wolves : be ye therefore wise as
n serpents, and 6 harmless as doves. But beware of men : for they will deliver you up

18 to councils, and in their synagogues they will scourge you; yea and before governors
and kings shall ye be brought for my sake, for a testimony to them and to the

19 Gentiles. But when they deliver you up, be not anxious how or what ye shall speak :
•20 for it shall be given you in that hour what ye shall speak. For it is not ye that

21 speak, but the Spirit of your Father that speaketh in you. And brother shall deliver
up brother to death, and the father his child : and children shall rise up against

22 parents, and 6 cause them to be put to death. And ye shall be hated of all men for
my name's sake: but he that endureth to the end, the same shall be saved.

23 But when they persecute you in this city, flee into the next : for verily I say
unto you, Ye shall not have gone through the cities of Israel, till the Son of man be
come.

24, 25 A disciple is not above his 7 master, nor a 8 servant above his lord. It is enough
for the disciple that he be aL. his r master, and the 8 servant as his lord. If they have
called the master of the house 9 Beelzebub, how much more shall they call them of

26 his household ! Fear them not therefore : for there is nothing covered, that shall not

27 be revealed ; and hid, that shall not be known. What I tell you in the darkness,
speak ye in the light : and what ye hear in the ear, proclaim upon the housetops.

28 And be not afraid of them which kill the body, but are not able to kill the soul : but

29 rather fear him which is able to destroy both soul and body in 10 hell. Are not two
sparrows sold for a u farthing? and not one of them shall fall on the ground without

30, 31 your Father : but the very hairs of your head are all numbered. Fear not there-

32 fore ; ye are of more value than many sparrows. Every one therefore who shall
confess 12 me before men, 13 him will I also confess before my Father which is in

33 heaven. But whosoever shall deny me before men, him will I also deny before my
Father which is in heaven.

34 Think not that I came to 14 send peace on the earth : *I came not to 14 send peace,

35 but a sword. For I came to set a man at variance against his father, and the daughter

36 against her mother, and the daughter in law against her mother in law: tand a

37 man's foes shall be they of his own household. He that loveth father or mother
more than me is not worthy of me : and he that loveth son or daughter more than

38 me is not worthy of me. And he that doth not take his cross % and follow after me,

39 is not worthy of me. He that 15 findeth his 16 life shall lose it; and he that ir loseth
his 16 life for my sake shall find it.

40 He that receiveth you receiveth me, and he that receiveth me receiveth him that

41 sent me. He that receiveth a prophet in the name of a prophet shall receive a
prophet's reward ; and he that receiveth a righteous man in the name of a righteous

42 man shall receive a righteous man's reward. And whosoever shall give to drink unto
one of these little ones a cup of cold water only, in the name of a disciple, verily I
say unto you, he shall in no wise lose his reward.

1 Or, Ze,alot. See Luke vi. 15, § 49. Acts i. 13, § 254. - Or, delivered him up a Gr. demons.

* Gr. qirdles. 5 Or, simple 6 Or, put them to death 7 Or, teacher 8 Gr. bondservant

9 Gv.Beelzcbul. 10 Gr. Gehenna. u Or, penny (Amer.) 12 Gr. in me. 13 Gr. in him. n Or. cast.

u Or, found 1B Or, soul M Or, lost I8 Gr. brass. 19 Gr. girdle. 20 Some anciuiit authorities omit
the sick.

* See Luke xii. 49 — 53, § 66. ment of desperate criminals. It was the

t Obviously referring to Micah vii. 6. shameful fate of the Lord. Even to this

% That is to say, — for the purpose of carry- end must his disciples be prepared to "follow

ing it to the place of crucifixion and there to " after" him.

be crucified. This was part of the punish-

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 88, 89

Jesus preaches in the cities, and the twelve in the villages.

Matt. \i. 1.

And it came to pass,
when Jesus had made an
end of commanding his
twelve disciples, he de-
parted thence to teach
and preach in their cities.

Galilee.

Mark vi. 12, 13.

Luke ix. 6.

12 And they went out,

and preached

that men should repent.

13 And they cast out many

1 devils, and anointed with

oil many that were sick,

and healed them.

1 Gr. demons.

And they departed,

and went throughout

the villages,

preaching

the gospel,

and healing
everywhere.

§ 89. Herod beheads John the Baptist in prison.

Fortress of Machcerus*.

Matt. xiv. 6—12.

But when
Herod's birthday came,

the daughter

of Herodias

danced in the midst, and pleased

Herod.

Whereupon he promised

with an oath to give her whatsoever
she should ask.

8 And she,

being put forward by her mother,

saith,
Give me here in a charger the head

Mark vi. 21—29.

And when a convenient day was

come, that Herod on his birthday

made a supper to his lords, and the

1 high captains, and the chief men

of Galilee; and when 2 the daughter

of Herodias herself came in and

danced, 3 she pleased

Herod and them that sat at meat

with him ; and the king said unto

the damsel, Ask of me whatsoever

thou wilt, and I will give it thee.

And he sware unto her, Whatsoever

thou shalt ask of me, I will give it

thee, unto the half of my kingdom.

And she went out, and said unto her

mother, What shall I ask ? And she

said, The head of John Hhe Baptist.

And she

came in straightway with haste

unto the king, and asked,

saying, I will that thou forthwith

give me in a charger the head

See note G, page xlix.
85

§§ 89, 90]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xiv. 8—12.

9 of John the Baptist. And the king
was grieved ; but for the
sake of his oaths, and of them which
sat at meat with him,

he commanded it to be given ;
io and he sent,

and beheaded John in the prison,
n And his head was brought in a charger,
and given to the damsel :
and she brought it to her mother.
12 And his disciples

came, and took up the corpse,

and buried him ;
and they went and told Jesus.

1 Or, military tribunes Gr. chiliarchs, literally, commanders of a thousand men.
read his daughter Herodias. 3 Or, it * Gr. the Baptizer.

Mark vi. 25—29.

of John Hhe Baptist. And the king

was exceeding sorry ; but for the

sake of his oaths, and of them that

sat at meat,

he would not reject her.

And straightway the king sent forth

a soldier of his guard, and commanded

to bring his head : and he went

and beheaded him in the prison,

and brought his head in a charger,

and gave it to the damsel ;

and the damsel gave it to her mother.

And when his disciples heard thereof,

they came and took up his corpse,

and laid it in a tomb.

2 Some ancient authorities

90. Herod is perplexed at the growing fame of Jesus. The twelve
return from their circuit and report to their master.

Galilee.

Matt. xiv. 1, 2, 13.

At that season

Herod the te-

trarch heard the

report concerning

Jesus,

and said unto
his servants,
This is John
the Baptist ; he
is risen from the
dead ; and there-
fore do these
powers work in
him.

Mark vi. 14—16, 30-32.

14 And

king Herod
heard thereof ';

for his name had
become known :

and ! he said,

John
2 the Baptist
is risen from the
dead, and there-
fore do these
powers work in

him.

But others said,

It is Elijah.

And others said,

It is a, prophet,

even as one of

the prophets.

Luke ix. 7—10.

Now

Herod the te-

trarch heard of

all that was done :

and he was much
perplexed, because
that it was said
by some, that John
was risen from the
dead;

and by some, that

Elijah had

appeared : and by

others, that

one of

the old prophets
was risen again.

THE PUBLIC MINISTRY OF OUR LORD.

[§90

.Matt. xiv. 13.

13 Now when
Jesus heard it,

he withdrew

from thence in a

boat,

to a desert place*
apart.

Mark vi. 16, 30—32.

But Herod when

he heard thereof,

said, John, whom

I beheaded,

he is risen.

30 And the apostles

gather them-
selves together
unto Jesus ;
and they told
him all things,

whatsoever

they had done,

and whatsoever

they had taught.

And

he saith unto

them, Come ye

yourselves apart

into a desert place,

and rest a while.

For there were

many coming and

going, and they

had no leisure so

much as to eat.

i And they went

away in the

boat

to a desert place*
apart.

Luke ix. 9, 10.

9 And Herod

said, John

I beheaded :

but who is this,

about whom I

hear such things 1

And he sought

to see him.

io And the apostles,

when they

were returned,

declared unto
him what things

they had done.

And

he took them,

and withdrew

1 After these
things Jesus

went away

to the other side
of the sea of Gali-
lee, which is the
sea of Tiberias.

1 Some ancient authorities read they.

apart

to a city called

Bethsaida*.

2 Gr. the Baptizer.

* There were two cities called Bethsaida.
One was situated on the western side of the
lake of Gennesaret and about a mile and a
half from Capernaum. The other, which is
generally distinguished by its Roman name
of Julias, was on the eastern side of the lake
more than four miles from Capernaum. In
fixing the desert here mentioned, (where the
miracle of feeding the 5000 took place as

related in the next section), we observe that
Jesus after his visit to Nazareth (§ 85) had
made a circuit through Galilee (§ 86), and
at his house at Capernaum received the
disciples (Mark vi. 30 and Luke ix. 10) on
their return from the mission narrated in
§ 88. In order to reach the Bethsaida here
mentioned he had to cross the lake in a
boat (Matt. xiv. 13 &c.) " to the other side

§91]

THE PUBLIC MINISTRY OF OUR LOED.

§ 91. The multitudes follow Jesus. He feeds five thousand by miracle.

In the desert of Bethsaida. North-east of the sea of Oalih-

Matt. xiv. 13—21.

And when the

multitudes
heard thereof

they followed him

*on foot

from the cities.

And he
came forth,

and saw a
great multitude,

and he had com-
passion on them,

Mark vi. 33-41.

And the people

saw them going,

and many knew

them, and they

ran there

together x on foot

from all the cities,

and outwent them.

And he
came forth

and saw a
great multitude,

and he had com-
passion on them,
because they were
as sheep not hav-
ing a shepherd :

and he began to
teach them many
things.

"of the sea of Galilee" (John vi. 1). This
must therefore have been Bethsaida (Julias) ;
and the miracle occurred in the compara-
tively unpeopled district around it on the
north-east of the lake.

The miraculous feeding of the 4000 (§ 97)
probably took place in or near the same
desert, but about 7 or 8 miles to the south of
the place described in § 91, and opposite the
middle of the lake. This would seem to
follow from the history of events just before

Luke ix. 11 — 17.

But the
multitudes
perceiving it

followed him :

and he
welcomed them,

and spake to them

John vi. 2—11

And a

great multitude

followed him,

because they be-
held the signs
which he did
them that
sick.

And Jesus

on
were

went up into the
mountain, and
there he sat with

4 his disciples. Now
the passover, the
feast of the Jews,

5 was at hand. Jesus
therefore lifting
up his eyes, and

seeing that a

great multitude

cometh unto him,

and after it. Jesus came from the parts of
Tyre and Sidon (§§95 and 96) "through the
" midst of the borders of Decapolis" (Markvii.
31, § 96). This would indicate that he had
made his way past the lake to the south-east
of it. That he then went northwards for a
few miles towards Bethsaida (Julias), and
about halfway down the lake, is suggested by
the fact that after the miracle he crossed in
a boat, and landed at Magdala in the district
of Dalmanutha. See map.

THE PUBLIC MINISTEY OF OUR LORD.

[§91

Matt. xiv. 14—16.

and

healed their sick.

And when even

was come.

the disciples
came to him,
saying,
The place is de-
sert, and the time
is already past ;
send the multi-
tudes away, that
they may go into

the villages, and

buy themselves
food.

But Jesus

said

unto them,

They have no

need to go away ;

give ye them

to eat.

Mark vi. 35-38.

35 And when the day
was now far spent,

his disciples
came unto him,

and said,
The place is de-
sert, and the day
is now far spent :
send them
away, that
they may go into
the country and
villages
round
about, and
buy themselves
somewhat to eat.

37 But he answered
and said
unto them,

Give ye them
to eat.
And they say un-
to him, Shall we
go and buy two
hundred 3 penny-
worth of bread,
and give them to
eat?

Luke ix. 11— 13.

of the kingdom of
God, and them
that had need of
healing he healed.
12 And the day began
to wear away ;

John vi. 5—7.

and the twelve

came, and
said unto him,

Send the multi-
tude away, that
they may go into

the villages and

country round

about, and lodge,

and get

victuals :

for we are here*

in a desert place.

But he

said

unto them,

Give ye them
to eat.

saith unto Philip,
Whence are we to
buy 4 bread, that
these may eat 1
And this he said
to prove him : for
he himself knew
what he would do.

38 And he saith unto
them, How many

7 Philip answered
him, Two hundred

3 pennyworth of

4 bread is not suffi-
cient for them,
that every one
may take a little.

* See note * at the end of last section.

§91]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xiv. 17-19.

And they say
unto him,

We have here
but five loaves,
and two fishes.

is And he said,
Bring them hither
to me.
19 And he com-
manded
the multitudes
to 2 sit down

on the grass ;

Mark vi. 38—41.

loaves have ye ?
go and see. And
when they knew,

they say,

Five,
and two fishes.

I.uke ix. 13— 16.

And he com-
manded them
that all should

2 sit down
by companies

upon the green
grass.

And they

sat down

in ranks, by

hundreds, and

by fifties.

And they said,

We have no more
than five loaves
and two fishes ;
except we should
go and buy food
for all this people.
[For they were
about five thou-
sand men.]

And he said unto

his disciples,

Make them

2 sit down

in companies

about fifty each.

And they did so,

and made them

all 2 sit down.

and he took the 41 And he took the 16 And he took the

five loaves, and
the two fishes, and
looking up to
heaven, he blessed,

and brake

a nd gave the loaves

to the disciples,
and the disciples
to the multitudes.

five loaves and
the two fishes, and
looking up to
heaven, he blessed,

and brake

the loaves ;

and he gave

to the disciples

to set before

them ;

and the two

fishes divided he

among them all.

five loaves and
the two fishes, and
looking up to
heaven, he blessed
them,

and brake ;

and gave
to the disciples

to set before
the multitude.

John vi. 8—11.

8 One of his disciples,
Andrew, Simon
Peter's brother,

saith
unto him,

9 There is a lad
here, which hath
five barley loaves,

and two fishes :

but what are

these among so

many ?

Jesus said,

Make the people
sit down.

Now there was

much grass in

the place.

So the men
sat down,

in number about
five thousand,
n Jesus therefore
took the loaves ;

and having given
thanks.

he distributed

to them that

were set down ;

likewise also of

the fishes

as much as they
would.

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 91, 92

Matt. xiv. 20, 21.

20 And they did
all eat, and were
filled :

and they
took up that

which remained
over of

the broken pieces,

twelve baskets

full.

21 And they that did

eat

were about

five thousand men,

beside women

and children.

Mark vi. 42 — 44.

42 And they did
all eat, and were
filled.

And they
took up

broken pieces,
twelve basket-
fuls,
and also of the

fishes.

And they that

ate the loaves

were

five thousand men.

Luke ix. 17, 14.

And they did

eat, and were all

filled :

and there was
taken up that

which remained
over to them

of broken pieces,
twelve baskets.

14 For they

were about
five thousand men.

John vi. 12—14.

12 And
when they were

filled,
he saith unto his
disciples, Gather
up the broken
pieces which re-
main over, that
nothing be lost.

13 So they gathered
them up, and fill-
ed twelve baskets
with broken pieces
from the five bar-
ley loaves,

which remained
over unto them
that had eaten.

H When therefore
the people saw the
6 sign which he
did, they said, This
is of a truth the
* prophet that
cometh into the
world.

iOv,byland 2 Gr. recline. 8 Or, sMllingsworth (Amer.) The word in the ('• reek denotes a coin worth

about eight pence halfpenny. See note Q,, p. lxxiv, under title denarius. 4 Gr. loaves. 5 Some ancient

authorities read signs.

§ 92. Jesus walks upon the sea.
Sea of Galilee.

Matt. xiv. 22—30. Mark vi. 45—56.

22 And straightway he 45 And straightway he 15
constrained t the disci- constrained + his disci-
ples to enter into the pies to enter into the

John vi. 15—21.

Jesus therefore

* Deut. xviii. 15, 18.

t The unwillingness to depart which the
disciples seem to have shewn, and which is
suggested by the word "constrained," arose
probably from two reasons. (1) They feared
for Jesus : — They were instructed to "go
" before him," and yet to leave no visible

means of transport for him to follow ; and
having no expectation of the subsequent
miracle, they could not conceive why he
should thus be abandoned alone, and defence-
less. (2) They feared for themselves : — We
learn from Matt. xiv. 15 &c, § 91, that the
miracle of the loaves and fishes had occurred

§92]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xiv. 22-26.

boat, and to go before
him unto the other side,

till he should send
the multitudes away.
And after he had sent
the multitudes away,

he went up into

the mountain

apart

to pray :

and when even was come,

he was there alone.
24 But the boat *was now in
the midst of the sea,

Mark vi. 45—50.

boat, and to go before
him unto the other side

to Bethsaida,
while he himself sendeth

the multitude away.

And after he had taken

leave of them,

he departed into
the mountain

to pray.
47 And when even was come,

the boat was in

the midst of the sea,

and he alone on the land.

John vi. 15—10.

distressed by the waves
for the wind was con-
trary. And in
the fourth watch* of
the night he came
unto them, walking
upon the sea. And

when the disciples 49'

saw

him walking on the

sea,

they were troubled, say-
ing, It is an apparition ;
and they cried out

And seeing them
distressed in rowing,
for the wind was con-
trary unto them, about
the fourth watch* of
the night he cometh
unto them, walking

on the sea ; and

he would have passed

by them :

but they,

when they saw
him walking on the

supposed that

it was an apparition,

and cried out : for

perceiving that they were

about to come and take

him by force, to make

him king,

withdrew again into

the mountain

himself alone.

16 And when evening came,
his disciples went down

17 unto the sea ; and they
entered into a boat,

and were going over
the sea unto Capernaum.

And it was now dark,
and Jesus had not yet

18 come to them. And
the sea was rising by
reason of a great wind
that blew.

19 When therefore they
had rowed about five
and twenty or thirty
furlongs, they behold
Jesus walking on the
sea, and drawing nigh
unto the boat :

as the evening came on. By the time there-
fore that they were ready to depart, the dark-
ness was rapidly deepening ; and they naturally
disliked the prospect of such a night journey
against a strong head wind (see above, John
vi. 18, and Matt. xiv. 24). The boat was
probably small. (See John vi. 22—24, § 93,

marg. reft. 1 and 2 .) It was an open rowing-
boat (Mark vi. 48 and John vi. 19 in this
section); and they were experienced men, and
foresaw the difficulty and danger.

* Between three o'clock and six in the

THE PUBLIC MINISTRY OF OUR LORD.

[§92

.Matt. xiv. 26-35.

for fear*.

27 But straightway Jesus

spake unto them,

saying,

Be of good cheer ;

it is I ; be not afraid.

28 And Peter answered
him and said, Lord, if it
be thou, bid me come
unto thee upon the waters.

29 And he said, Come. And
Peter went down from
the boat, and walked
upon the waters, 2 to come

30 to Jesus. But when he
saw the wind 3 , he was
afraid ; and beginning to
sink, he cried out, saying,

31 Lord, save me. And im-
mediately Jesus stretched
forth his hand, and took
hold of him, and saith
unto him, thou of little
faith, wherefore didst
thou doubt ?

32 And
gone

when they

up into the

the wind ceased.

were
boat,

33 And they that were in
the boat worshipped him,
saying, Of a truth thou
art the Son of God f.

And when they had
crossed over, they came to
the land, unto Gennesaret.

And when

Mark vi. 50—54.

they all saw him,

and were troubled.

But he straightway

spake with them,

and saith unto them,

Be of good cheer :
it is I ; be not afraid.

John vi. 19—21.

and they were afraid.
But he

saith unto them,

It is I ; be not afraid.

51 And he went up unto
them into the boat ;

and the wind ceased :

21 They were willing there-
fore to receive him into
the boat ;

and straightway the boat
was at the land whither
they were going.

and they were sore a-
mazed in themselves ;

52 for they understood not
concerning the loaves,
but their heart was
hardened.

53 And when they had
4 crossed over, they came to
the land unto Gennesaret,
and moored to the shore.

5i And when they were
come out of the boat,

* See Luke xxiv. 37, § 248.

t See Matt, xxvii. 54 and Mark xv. 39 in

§ 226. Luke i. 35, § 6. Rom. i. 4.

§§ 92, 93] THE PUBLIC MINISTRY OF OUR LORD.

Matt. xiv. 35, 36. Mark vi. 54-50".

the men of that place knew him, straightway the people knew him,

they sent into all that region round about, 55 and ran round about that whole region,
and brought unto him and began to carry about on their beds

all that were sick ; those that were sick,

where they heard he was.
56 And wheresoever he entered, into vil-
lages, or into cities, or into the country,
they laid the sick in the marketplaces,
36 and they besought him that they might and besought him that they might

only touch the border of his touch if it were but the border of his

garment : and as many as touched garment: and as many as touched 5 him

were made whole. were made whole.

1 Some ancient authorities read was many furlongs distant from the land. 2 Some ancient authorities read

and came. 8 Many ancient authorities add strong. * Or, crossed over to the land, they came unto Gennesaret

5 Or, it

§ 93. Jesus having returned to Capernaum, the multitudes follow him and
he discourses to them in the synagogue.

Capernaum.

John vi. 22—71 ; vii. 1.

22 On the morrow the multitude which stood on the other side of the sea saw that
there was none other x boat there, save one, and that Jesus entered not with his

23 disciples into the boat, but that his disciples went away alone (howbeit there came
2 boats from Tiberias nigh unto the place where they ate the bread after the Lord had

2* given thanks) : when the multitude therefore saw that Jesus was not there, neither
his disciples, they themselves got into the 2 boats, and came to Capernaum, seeking

25 Jesus. And when they found him on the other side of the sea, they said unto him,

26 Rabbi, when earnest thou hither? Jesus answered them and said, Verily, verily, I
say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves,

27 and were filled. Work not for the meat which perisheth, but for the meat which
abideth unto eternal life, which the Son of man shall give unto you : for him the

28 Father, even God, hath sealed*. They said therefore unto him, What must we do,

29 that we may work the wurks of God 1 Jesus answered and said unto them, This is

30 the work of God, that ye believe on him whom 3 he hath sent. They said therefore
unto him, What then doest thou for a sign, that we may see, and believe thee 1

31 what workest thou 1 Our fathers ate the manna t in the wilderness ; as it is written J,

32 He gave them bread out of heaven to eat. Jesus therefore said unto them, Verily,
verily, I say unto you, It was not Moses that gave you the bread out of heaven : but

33 my Father giveth you the true bread out of heaven. For the bread of God is that

34 which cometh down out of heaven, and giveth life unto the world. They said there-

* To seal means here " to set a seal or mentions in verse 26. See Kobinson's Gk.

" mark on anything in token of its being Lex. to N.T. under the word o-(ppaylfa.

"genuine and approved." See Rev. vii. 3 — 8. t Exod. xvi. 13 — 31.

Jesus was thus "sealed," or accredited; — by J Ps. lxxviii. 23 — 25. The manna is called
the angels at his birth, — by the star of the " bread from heaven " as an antithesis to
Magi, — by the descent of the Holy Spirit, — by "bread from earth." Instead of growing in
the divine power of miracle working &c, &c. the ordinary fashion from the soil it " fell
See Acts ii. 22. Here he probably refers to the " upon " the ground miraculously every morn-
proof of his Divinity afforded in the miracle ing like the dew "from heaven." Numb,
of the feeding of the five thousand which he xi. 9.

THE PUBLIC MINISTRY OF OUR LORD. [§ 93

John vL 34 — 71 ; vii. 1.

35 fore unto him, Lord, evermore give us this bread. Jesus said unto them, I am the
bread of life : he that cometh to me shall not hunger, and he that believeth on me

36 shall never thirst. But I said unto you, that ye have seen me, and yet believe not.

37 All that which the Father giveth me shall come unto me ; and him that cometh to

38 me I will in no wise cast out. For I am come down from heaven, not to do mine

39 own will, but the will of him that sent me. And this is the will of him that sent
me, that of all that which he hath given me I should lose nothing, but should raise

40 it up at the last day. For this is the will of my Father, that every one that be-
holdeth the Son, and believeth on him, should have eternal life; and 4 I will raise
him up at the last day.

4i The Jews therefore murmured concerning him, because he said, I am the bread

42 which came down out of heaven. And they said, Is not this Jesus, the son of
Joseph, whose father and mother we know ? how doth he now say, I am come down

43 out of heaven ? Jesus answered and said unto them, Murmur not among yourselves.

44 No man can come to me, except the Father which sent me draw him : and I will

45 raise him up in the last day. Tt is written in the prophets*, And they shall all be
taught of God. Every one that hath heard from the Father, and hath learned,

46 cometh unto me. Not that any man hath seen the Father, save he which is from

47 God, he hath seen the Father. Verily, verily, I say unto you, He that believeth
48, 49 hath eternal life. I am the bread of life. Your fathers did eat the manna in the

50 wilderness, and they died. This is the bread which cometh down out of heaven,

51 that a man may eat thereof, and not die. I am the living bread which came down
out of heaven : if any man eat of this bread, he shall live for ever : yea and the
bread which I will give is my flesh, for the life of the world.

52 The Jews therefore strove one with another, saying, How can this man give us his

53 flesh to eat ? Jesus therefore said unto them, Verily, verily, I say unto you, Except
ye eat the flesh of the Son of man and drink his blood, ye have not life in yourselves.

54 He that eateth my flesh and drinketh my blood hath eternal life ; and I will raise

55 him up at the last day. For my flesh is 5 meat indeed, and my blood is "drink

56 indeed. He that eateth my flesh and drinketh my blood abideth in me, and I in

57 him. As the living Father sent me, and I live because of the Father ; so he that

58 eateth me, he also shall live because of me. This is the bread which came clown
out of heaven : not as the fathers did eat, and died : he that eateth this bread shall

59 live for ever. These things said he in 7 the synagogue, as he taught in Capernaum.

60 Many therefore of his disciples, when they heard this, said, This is a hard saying ;

61 who can hear 8 it ? But Jesus knowing in himself that his disciples murmured at

62 this, said unto them, Doth this cause you to stumble 1 What then if ye should

63 behold the Son of man ascending where he was before 1 It is the spirit that quicken-
eth ; the flesh profiteth nothing : the words that I have spoken unto you are spirit,

64 and are life. But there are some of you that believe not. For Jesus knew from the
beginning who they were that believed not, and who it was that should betray him.

65 And he said, For this cause have I said unto you, that no man can come unto me,
except it be given unto him of the Father.

66, 67 Upon this many of his disciples went back, and walked no more with him. Jesus

68 said therefore unto the twelve, Would ye also go away ? Simon Peter answered him,

69 Lord, to whom shall we go 1 thou 9 hast the words of eternal life. And we have

70 believed and know that thou art the + Holy One of God. Jesus answered them, Did

71 not I choose you the twelve, and one of you is a devil 1 Now he spake of Judas the
son of Simon Iscariot, for he it was that should betray him, being one of the twelve.

vii. l And after these things Jesus walked in Galilee : for he would not walk in Judaea,
because the Jews sought to kill him.

i Gr. little boat. 2 Gr. little boats. 3 Or, he sent 4 Or, that I should raise him up 5 Gr. true meat.

6 Gr. true drink. 7 Or, a synaporiur 8 Or, him 9 Or, hast words

* Isaiah liv. 13. passage, § 37 ; Acts iii. 14.

t Ps. xvi. 10; Mark i. 24 and parallel

§94]

THE PUBLIC MINISTRY OF OUR LORD.

§ 94. Jesus teaches the real cause of defilement; and discourses
on pharisaic traditions.

(The third *passover during our Lord's public ministry.)

Matt. xv. 1—20.

Then there come to Jesus
from Jerusalem
Pharisees and scribes,

2 saying, Why

do thy disciples transgress

the tradition of the elders ?

for they wash not their hands

when they eat bread.

3 And he answered
and said unto them,

7 Ye hypocrites,

well did Isaiah prophesy of you,

saying +,

8 This people honoureth me with their

lips;
But their heart is far from me.

9 But in vain do they worship me,
Teaching as their doctrines the pre-
cepts of men.

3 Why do ye also transgress
the commandment of God
because of your tradition 1

4 For God said J,

Honour thy father and thy mother :
and, He that speaketh evil of father
or mother, let him x die the death |l.

5 But ye say, Whosoever shall say to his
father or his mother, That wherewith

Mark vii. 1—23.

i And there are gathered together unto him

the Pharisees, and certain of the scribes,
which had come from Jerusalem,

2 and had seen that some of his disciples ate
their bread with 6 defiled, that is, un-

3 washen, hands. For the Pharisees, and
all the Jews, except they wash their
hands 7 diligently, eat not, holding the

4 tradition of the elders : and when they
come from the marketplace, except they
8 wash themselves, they eat not : and
many other things there be, which they
have received to hold, 9 washings of cups,

5 and pots, and brasen vessels 10 . And
the Pharisees and the scribes

ask him, Why

walk not thy disciples according to

the tradition of the elders,

but eat their bread
with 6 defiled hands ?

c And he said unto them,

Well did Isaiah prophesy of you
hypocrites,
as it is written!,
This people honoureth me with their

lips,
But their heart is far from me.
7 But in vain do they worship me,

Teaching as their doctrines the pre-
cepts of men.
s Ye leave the commandment of God, and
hold fast the tradition of men.

9 And he said unto them,

Full well do ye reject

the commandment of God,

that ye may keep your tradition.

10 For Moses said J,

Honour thy father and thy mother;
and, He that speaketh evil of father
or mother, let him x die the death || :
n but ye say, If a man shall say to his
father or his mother, That wherewith

* From John vi. 4, § 91, we learn that this
was the time of the passover. John vii. 1,
§ 93, tells us that Jesus did not go to Jeru-
salem on this occasion, and why he stayed in

Galilee.
+ Isaiah xxix. 13.
J Exod. xx. 12, and Deut. v. 16.
II Exod. xxi. 17. Levit. xx. 9.

THE PUBLIC MINISTRY OF OUR LORD.

[§94

Matt. xv. 5—19.

thou mightest have been profited by

given to God;

he shall not

honour his father 2 .

And ye have made void the 3 word

of God because of your tradition.

10 And he called to him the multitude,

and said unto them, Hear,

and understand :

1 1 Not that which
entereth into the mouth defileth

the man ; but that which proceedeth out
of the mouth, this defileth the man.

12 Then came the disciples,

and said unto him, Knowest thou that
the Pharisees were 4 offended, when they

13 heard this saying 1 But he answered
and said, Every 6 plant which my
heavenly Father planted not, shall be

14 rooted up. Let them alone : they are
blind guides. And if the blind guide
the blind, both shall fall into a pit.

15 And Peter answered and said unto him,

Declare unto us the parable.

16 And he said, Are ye also even yet

without understanding ?

17 Perceive ye not, that whatsoever

goeth into the mouth

into the belly,
and is cast out into the draught ?

But the things which proceed out

of the mouth

come forth out of the heart ; and

they defile the man. For

out of the heart

Mark vii. 11—21.

thou mightest have been profited by

me is

* Corban, that is to say,

Given to God ;

12 ye no longer suffer him

to do aught for his father or his mother ;

13 making void the word
of God by your tradition,

which ye have delivered : and
many such like things ye do.
u And he called to him the multitude
again, and said unto them, Hear me
all of you,
and understand :
15 there is nothing from without the man,
that going into him can defile
him : but the things which proceed out
of the man are those that defile the man. 11
n And when he was entered into the
house from the multitude,

his disciples asked of him
the parable.

18 And he saith unto them, Are ye so

without understanding also ?
Perceive ye not, that whatsoever
from without goeth into the man,

19 it cannot defile him ;

because it goeth

not into his heart, but

into his belly,

and goeth out into the draught 1

This he said, making all meats clean.

20 And he said,

That which proceedeth out
of the man,

21 that defileth the man. For from within,

out of the heart of men,

* Corban means literally any offering to
God, but especially an offering in fulfilment
of a vow. Any thing which a man's parents
might be likely to need might be thus vowed
to God, and when the necessity for it arose,
the son's answer might be "It is a gift, — an
"offering consecrated to God, and therefore I
" cannot apply it to ijour benefit. That in which

w. 97

" thou mightest have been benefited by me, has
"been vowed and hallowed by me to God as
"a gift to him ; and therefore cannot without
"sacrilege be alienated from him and applied
"to thy use." (Wordsworth on Matt. xv. 5.)
The Pharisees taught that such a vow, though
inspired in fact by unfilial selfishness, was
of higher obligation than the natural duty.

§§ 94, 95]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xv. 19, 20.

come forth evil thoughts, murders,

adulteries, fornications, thefts,

false witness,

railings :
these are the things which

defile the man :

but to eat with unwashen hands

defileth not the man.

Mark vii. 21—23.

12 evil thoughts proceed, fornica-
tions, thefts, murders, adulteries,

covetings, wickednesses, deceit,
lasciviousness, an evil eye,
railing, pride, foolishness :

all these evil things

proceed from within, and

defile the man.

i Or mrely die 2 Some ancient authorities add or his mother. 3 Some ancient authorities read law.

4 Gr caused to' stumble. 5 Or. planting. 6 Or, common 7 Or, up to the elbow Gr. with the .fist. 8 Gr.

baptize Some ancient authorities read sprinkle themselves. The American revisers read bathe [comp. Luke xi. 38, § 62J.
s Gr. baptizings. 10 Many ancient authorities add and coaches. u Many ancient authorities insert ver. 16 If

any man hath ears to hear, let 'him hear. 12 Gr. thoughts that are evil.

§ 95. Jesus heals the daughter of a Syrophosnician woman.
Near Sarepta.

Matt. xv. 21—28.

And Jesus went out thence, and with-
drew into the parts of Tyre and Sidon.

22 And behold, a Canaanitish woman

came
out from those borders,

and cried, saying, Have mercy on me, O
Lord, thou son of David; my daughter
is grievously vexed with a x devil.

23 But he answered her not a word*.

* There were three stages in the trial of
this woman. To her first request there was
no reply (Matt. xv. 23). Her second was
answered by a cold refusal (xv. 24). The
third was met by an insult ! The silence
which seemed so supercilious, — the repulse
which appeared so bigoted, — and the taunt
which sounded so cruel, may well excite our
surprise at first. Such conduct and words
from any man would have been harsh. How
marvellous that they should be recorded of
the gracious and loving Saviour !

It cannot be that our Lord was here conde-
scending to the prejudices of the Apostles; —
that his course was dictated by carelessness
of the poor woman's distress, or actual con-
tempt of her as a Gentile ; — or that he was
simply overcome by her faithful importunity
(Ellicott's Life of our Lord, p. 217). It may
be admitted that under most circumstances

Mark vii. 24—30.

24 And from thence he arose, and went
away into the borders of Tyre 3 and Sidon.
And he entered into a house, and would
have no man know it: and he could
not be hid.

25 But straightway a woman,
whose little daughter had an unclean

spirit, having heard of him,
came

and fell down at his feet.

26 Now the woman was a 4 Greek,

a Syrophoenician by race.

And she besought him that he would cast
forth the J devil out of her daughter.

such an ordeal would have been unjustifiable
and merciless. But we must keep constantly
present to the mind that " He knew what was
"in man." He knew everything ; — the strength
and earnestness of this mother's love and
faith ; the trial she could suffer, and the test
she could stand. He foresaw everything ; the
patience, — the conflict, — the victory. And he
took this opportunity of giving, at last, — to
this noble woman, — the blessing which effaced
with its overwhelming joy all recollection of the
struggle which had achieved it : and, — to the
Church, — a lesson of faith and recompense
which will be priceless so long as the world
shall last. This threefold entreaty reminds
us that Paul "besought the Lord thrice"
before his answer came (2 Cor. xii. 8), and our
blessed Saviour's prayer in Gethsemane was
thrice repeated, in the same words (Matt.
xxvi. 44, § 1 ( J7).

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 95, 96

Matt. xv. 23—28.

And his disciples came and besought
him, saying, Send her away ; for she

24 crieth after us. But he answered and
said, I was not sent but unto the lost

25 sheep of the house of Israel. But she
came and worshipped him, saying, Lord,

help me.

26 And he answered and said,

It is not meet to take the children's
»i 2 bread and cast it to the dogs. But
she said,
Yea, Lord : for even the dogs

eat of the crumbs

which fall from their masters' table.

28 Then Jesus answered

and said unto her,

O woman, great is thy faith :

be it done unto thee even as thou wilt.

And her daughter was healed from that
hour.

Mark vii. 27—30.

And he said unto her,

Let the children first be filled : for

it is not meet to take the children's

-bread and cast it to the dogs. But

she answered and saith unto him,

Yea, Lord : even the dogs

under the table

eat of the children's crumbs.

And he said unto her,

For this saying go thy way ;

the 1 devil is gone out of thy daughter.

30 And she went away unto her house, and
found the child laid upon the bed, and
the * devil gone out.

1 Gr. demon.

2 Or, loaf

8 Some ancient authorities omit and Sidon.

* Or, Gentile

§ 96. Jesus heals a deaf man who had an impediment in his speech and
works other miracles.

On the southern coast of the sea of Galilee.

Matt. xv. 29—31.

29 And Jesus departed thence,

and came
nigh unto the sea of Galilee ;

and he went up into the mountain,
and sat there.

Mark vii. 31-37.

31 And again he went out from the borders
of Tyre, and came through Sidon
unto the sea of Galilee, through
the midst of the borders of Decapolis.

32 And they bring unto him one that was
deaf, and had an impediment in his
speech ; and they beseech him to lay his

33 hand upon him. And he took him aside
from the multitude privately, and put
his fingers into his ears, and he spat, and

31 touched his tongue; and looking up to
heaven, he sighed, and saith unto him,

35 Ephphatha, that is, Be opened. And his
ears were opened, and the bond of his

99 7—2

§§ 96, 97]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xv. 30, 81.

30 And there came unto him great multi-
tudes, having with them the lame, blind,
dumb, maimed, and many others; and
they cast them down at his feet; and

31 he healed them : insomuch that

the multitude wondered,
when they saw the dumb speaking, the
maimed whole, and the lame walking,
and the blind seeing; :

and they glorified the God of Israel.

Mark vii. 35— 3T.

tongue was loosed, and he spake plain.
36 And he charged* them that they should
tell no man; but the more he charged
them, so much the more a great deal
they published it.

37 And

they were beyond measure astonished,

saying, He hath done all things well : he

maketh even the deaf to hear, and the

dumb to speak.

§ 97. Jesus feeds four thousand by miracle.

In the desert of Bethsaida (Julias).

Matt. xv. 32—39.

32 And Jesus called unto him

his disciples, and said,
I have compassion on the multitude,
because they continue with me now three

days, and have nothing to eat :
and I would not send them away fasting,

lest haply they faint in the way.

33 And the disciples say unto him,
Whence should we have so many

loaves in a desert place, as
to fill so great a multitude ?

34 And Jesus saith unto them, How many
loaves have ye 1 And they said, Seven,

and a few small fishes.

35 And he commanded the multitude to sit

36 down on the ground ; and he

took the seven loaves

and the fishes ;

and he gave thanks and brake,

and gave to the disciples,

and the disciples
to the multitudes.

To the east of the sea of Galilee.

Mark viii. 1—10.

1 In those days, when there was again a
great multitude, and they had nothing

to eat,

he called unto him

his disciples, and saith unto them,

2 I have compassion on the multitude,
because they continue with me now three

days, and have nothing to eat :

3 and if I send them away fasting

to their home,
they will faint in the way ;
and some of them are come from far.
i And his disciples answered him,
Whence shall one be able

to fill these men
with 1 bread here in a desert place ?

5 And he asked them, How many
loaves have ye ? And they said, Seven.

6 And he commanded the multitude to sit
down on the ground : and he

took the seven loaves,

and having given thanks, he brake,

and gave to his disciples,

to set before them ;

and they

set them before the multitude.

Matt. viii. 4, § 40 ; xii. 16, § 48.

100

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 97, 98

Matt. xv. 37—39

And they did all eat, and were

filled : and they took up that which

remained over of the broken pieces,

seven baskets full. And they that

did eat were four thousand men,

beside women and children.

And he sent away the multitudes,

and entered into the boat,

and came into the borders of
Magadan.

Mark viii. 7—10.

7 And they had a few small fishes : and
having blessed them, he commanded to
set these also before them.

8 And they did eat, and were
filled : arid they took up, of

broken pieces that remained over,

9 seven baskets. And they
were about four thousand :

and he sent them away.

10 And straightway he entered into the boat

with his disciples,

and came into the parts of

Dalmanutha*.

1 Gr. loaves.

98. The Pharisees ask "a sign from heaven"; which Jesus refuses.
Magdala {or Magadan).

Matt. xvi. 1—4.

And the Pharisees

and Sadducees

came,

and 1 tempting him

asked him to shew them

a sign from heavenf.

But he
answered and said unto them,

2 When it is evening, ye say, It will be
fair weather: for the heaven is red.

Mark viii. 11—13.

11 And the Pharisees

came forth,

and began to question with him,

seeking of him

a sign from heaven t,

1 tempting him.

12 And he sighed deeply in his spirit,

and saith,
Why doth this generation seek a sign ?

* No authentic record fixes the position of
Dalmanutha. Tristram thinks that he found
traces of it in a little open valley the Ain-el-
Baredeh, very near to Mejdel, which is gener-
ally identified with Magdala. Some however
suggest with much probability that Dalman-
utha was the district of which Magdala (or
Magadan) formed part. All that we can assert
with certainty is that it either included or was
close by Magdala.

f In Luke xi. 16, § 56, the same request is
made under parallel circumstances and in the
same captious spirit. In that case he was
casting out devils and healing men, and his
opponents sneeringly challenged him not to
shew his power over the inhabitants of hell or
the dwellers on earth, but to shew some " sign
' ' from heaven . " The obvious answer would of
course be, that the miracles wrought by Jesus,
conquering fiends and blessing men, proved
beyoud dispute the possession of divine au-
thority and power. To rebut this however
the fault-finders boldly alleged that his in-
fluence was devilish and not divine, and

received the warning and condemnation which
followed.

In the case described in the text Jesus had
done wonders so numerous and so great that
unbelievers were left without excuse. He had
cast the devil out of a girl (§ 95) ; he had
healed a man who was almost dumb and
quite deaf (§ 96). He followed this by the
healing of the lame, blind, dumb, maimed,
and many others, till the amazed multitude
glorified God (§ 96). With seven loaves and
a few small fishes he fed and satisfied four
thousand men beside women and children
(§ 97). And now his enemies tried to meet
these miracles by harping on the old string,
" Give us a sign from heaven." Sarcasm and
indignation are mingled in the reply. If they
actually saw some heavenly portent they
would pay no more respect to it than to the
passing atmospheric changes from day to day.
And these men so observant of the weather
and its indications stood self-condemned as
blind to the signs of repeated miracles by the
Son of God himself.

101

§§ 98, 99]

THE PUBLIC MINISTRY OF OUR LORD.

Matt, xvi. 3, 4.

3 And in the morning, It will be foul
weather to-day : for the heaven is red
and lowring. Ye know how to discern
the face of the heaven; but ye cannot

4 discern the signs of the times. An evil
and adulterous generation seeketh after
a sign ;

and there shall no sign be given

unto it,

but the sign of Jonah.

And he left them,

and

departed.

Mark viii. 12, IS.

Verily I say unto you,

There shall no sign be given

unto this generation *.

And he left them,

and again entering into the boat

departed to the other side.

1 Or, making trial of (Amer.) 2 The following words, to the end of ver. 3, are omitted by some of the most

ancient and other important authorities.

§ 99. Jesus warns his disciples against the "leaven of the Pharisees
"and Sadducees," and "the leaven of Herod." See note E, pp. xlii, xliii.

North-east coast

Matt. xvi. 5—12.

And the disciples

came to the other side and

forsrot to take J bread.

And Jesus said unto them,

Take heed and + beware of the leaven

of the Pharisees and

Sadducees.

And they reasoned

among themselves, saying,

2 We took no 1 bread. And Jesus

perceiving it said,

ye of little faith,

why reason ye among yourselves,

because ye have no 1 bread ?

Do ye not yet perceive,

neither remember

the

^five loaves of the five thousand,

and how many 3 baskets

ye took up ?

10 Neither ||the seven loaves of the
four thousand, and how many 3 baskets
ye took up 1

of sea of Galilee.

Mark viii. 14—21.

14 And they

forgot to take bread ;
and they had not in the boat with them
more than one loaf.

15 And he charged them, saying,
Take heed, + beware of the leaven

of the Pharisees and
the leaven of Herod.

16 And they reasoned
one with another, 4 saying,

17 5 We have no bread. And Jesus

perceiving it saith unto them,

Why reason ye,

because ye have no bread ?

do ye not yet perceive,

neither understand? have ye your heart

is hardened ? Having eyes, see ye not ?

and having ears, hear ye not ?

and do ye not remember ?

19 | When I brake the

five loaves among the five thousand,

how many 6 baskets

full of broken pieces

took ye up ?

They say unto him, Twelve.

20 And when the [| seven among the
four thousand, how many 6 basketfuls of

broken pieces took ye up ?
And they say unto him, Seven.

* That is, no such additional sign as they
insisted upon; — no sign from heaven. The
parallel passage in Matthew shews that they
had a sufficient sign — the sign of the prophet

Jonah.
+ See Luke xii. 1, § 63.
% See § 91.

|| See §97.

102

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 99-101

Matt. xvi. 11, 12. Mark viii. 21.

21 And he said unto them

Do ye not yet understand?
n How is it that ye
that I spake not to
1 bread ? But beware of the leaven of the
12 Pharisees and Sadducees. Then understood they how that he bade them not beware
of the leaven of x bread, but of the teaching of the Pharisees and Sadducees.

do not perceive
you concerning

1 Gr. loaves. - Or, It is because we took no bread.
* Some ancient authorities read because they had no bread.
ver. 19 and 20 represents different Greek words.

3 Basket in ver. 9 and 10 represents different Greek words.
5 Or, It is because we have no bread. 6 Basket in

§ 100. Jesus heals a blind man near Bethsaida.
Bethsaida {Julias).

Mark viii. 22—26.

22 And they come unto Bethsaida. And they bring to him a blind man, and beseech

23 him to touch him. And he took hold of the blind man by the hand, and brought
him out of the village ; and when he had spit on his eyes, and laid his hands upon

24 him, he asked him, Seest thou aught ? And he looked up, and said, I see men ; for

25 I behold them as trees, walking. Then again he laid his hands upon his eyes ; and

26 he looked stedfastly, and was restored, and saw all things clearly. And he sent
him away to his home, saying, Do not even enter into the village.

§ 101. Jesus questions his disciples. They declare their faith in him.

Matt. xvi. 13—20.

Now when Jesus came

into the parts of
Csesarea Philippi,

he asked his disciples,

saying,

Who do men say

Hhat the Son of man is ?

And they said,

Some say

John the Baptist*;

some, Elijah + :

and others,

Jeremiah £, or

Near C&sarea Philippi.

Mark viii. 27—30.

i And Jesus went forth,
and his disciples,
into the villages of
Caesarea Philippi :

and in the way

he asked his disciples,

saying unto them,

Who do men

say that I am?

And they told him,

saying,

John the Baptist*:

and others, Elijah f;

but others,

Luke ix. 18—21.

18 And it came to pass,
as he was praying 4 alone,
the disciples were with
him:

and he asked them,

saying,

Who do the multitudes

say that I am ?

19 And they answering

said,

John the Baptist*;

but others say, Elijah t ;

and others,

that

* See Luke ix. 7, § 90.

t See John i. 21 and note (§ 23) ; Mark vi.
15 and Luke ix. 8, § 90.

X In modern times Isaiah has generally
taken the most prominent place in the public
estimation of the dignity and importance
of the prophets. With the Jews however
Jeremiah held this position. In some editions

of the scriptures his prophecies precede those
of Isaiah. He was recognised as the represen-
tative of his order, and at the time of our Lord
there was a widespread belief that he (like
Elijah) would rise again and return to the
Jews to render them miraculous help in their
political struggles.

103

§§ 101, 102]

THE PUBLIC MINISTRY OF OUR LORD.

Mark viii. 28—30.

One of the prophets.

And he asked them
But who say ye that

lam?
Peter answereth and

saith unto him,
Thou art the Christ.

Matt. xvi. 14—20.

one of the prophets.

15 He saith unto them,
But who say ye that

16 I am ? And Simon
Peter answered and

said,

Thou art the Christ,

the Son of the living God.

17 And Jesus answered and
said unto him, Blessed
art thou, Simon Bar-
Jonah : for flesh and blood
hath not revealed it unto
thee, but my Father which

18 is in heaven. And I also
say unto thee, that thou
art 2 Peter*, and upon
this 3 rock I will build my
church t; and the gates
of Hades shall not pre-

19 vail against it. I will
give unto thee the keys
of the kingdom of heaven :
and whatsoever thou shalt
bind on earth shall be
bound in heaven : and
whatsoever thou shalt
loose on earth shall be
loosed in heaven.

20 Then charged he

the disciples

that they should tell

no man that he was

the Christ.

1 Many ancient authorities read that I the Son of man am. See Mark viii 27 ; Luke ix. 18.
3 Gr. petra. * Or, apart (Amer.)

Luke ix. 19—21.

one of the old prophets

is risen again.

And he said unto them,

But who say ye that

lam?

And Peter answering

said,

The Christ

of God.

And he charged
them

that they should tell
no man of him.

But he charged

them,

and commanded them

to tell this

to no man.

z Gr. Petros.

§ 102. Jesus begins to foretell his atonement and exaltation.

Matt. xvi. 21-28.

From that time

began 1 Jesus to shew

unto his disciples,

how that he

must go unto Jerusalem,

and suffer many things

of the

elders and chief

priests and scribes,

and be killed,
and the third day J

Near Ccesarea Philippi.

Mark viii. 31—38 ; ix. 1.

l And

he began to teach

them,

that the Son of man

must

suffer many things,

and be rejected by the

elders, and the chief

priests, and the scribes,

and be killed,
and after three days %

Luke ix. 22—27.

[He charged them]
saying,

The Son of man

must

suffer many things,

and be rejected of the

elders and chief

priests and scribes,

and be killed,
and the third day J

* John i. 42, § 24.

t See Note P, p. lxx.
104

See Note I, p. li.

THE PUBLIC MINISTRY OF OUR LORD.

[§102

Matt. xvi. 21—27.

be raised up.

22 And Peter took him, and

began to rebuke him,
saying, 2 Be it far from
thee, Lord: this shall
never be unto thee.

23 But he turned,

and said unto Peter,
Get thee behind me,

Satan :
thou art a stumbling-
block unto me :
for thou mindest not
the things of God, but
the things of men.

Then said Jesus unto

his disciples,

If any man would come

after me, let him deny

himself, and take up his

25 and follow me. For who-
soever would save his 3 life
shall lose it : and whoso-
ever shall lose his 3 life for
my sake

shall find it*.

26 For what shall a man
be profited, if he shall
gain the whole world,

and forfeit his 3 life ?

or what shall a

man give in exchange

for his 3 life ?

27 For the Son of man

shall come

Mark viii. 31—38.

rise again.

And he spake the

saying openly.

And Peter took him, and

began to rebuke him.

83 But he turning about,

and seeing his disciples,

rebuked

Peter, and saith,

Get thee behind me,

Satan :

for thou mindest not

the things of God, but

the things of men.

34 And he called unto him
the multitude with his

disciples,
and said unto
them,
If any man would come
after me, let him deny
himself, and take up his
cross,

35 and follow me. For who-
soever would save his 3 life
shall lose it ; and whoso-
ever shall lose his 3 life for
my sake

and the gospel's
shall save it*.

36 For what doth it

profit a man, to
gain the whole world,

and forfeit his 3 life ?

37 For what should a
man give in exchange

for his 3 life ?

38 For whosoever shall
be ashamed of me and

of my words

in this adulterous

and sinful generation,

the Son of man also shall

be ashamed

of him,

when he cometh

Luke ix. 22—26.

be raised up.

23 And he said unto
all,
If any man would come
after me, let him deny
himself, and take up his
cross

daily,

2i and follow me. For who-
soever would save his 3 life
shall lose it; but whoso-
ever shall lose his 3 life for
my sake,

the same shall save it*.
25 For what is a man
profited, if he
gain the whole world,

and lose
or forfeit his own self ?

For whosoever shall

be ashamed of me and

of my words,

of him

shall the Son of man

be ashamed,

when he cometh
in his own glory,

See John xii. 25, § 160.

105

§§ 102, 103]

THE PUBLIC MINISTRY OF OUR LORD.

Watt. xvi. 27, 28.

in the glory of

his Father

with his angels ;

and then shall he render

unto every man according

to his 4 deeds*.

Verily I say unto you,
There be some of them

that stand here,
which shall in no wise

taste of death, till

they see the Son of man

coming in his

kingdom.

Mark viii. 38 ; ix. 1.

in the glory of

his Father

with the holy angels.

Mark ix. If.

And he said unto them,
Verily I say unto you,

There be some here

of them that stand by,

which shall in no wise

taste of death, till

they see

Luke ix. 26, 27.

and the glory of

the Father,

and of the holy angels.

the kingdom of God
come with power.

1 Some ancient authorities read Jesus Christ. 2 Or, God have mercy

27 But I tell you of a truth,
There be some of them

that stand here,

which shall in no wise

taste of death, till

they see

the kingdom of God.

on thee 3 Or, soul * Gr. doing.

Matt. xvii. 1—13.

l And after six days

Jesus taketh with him

Peter,
and James, and John

his brother,

and bringeth them up

into a high mountain

apart :

2 and

he was transfigured
before them :

§ 103. The transfiguration.
Mount Hermon (See note R, page lxxvii.)

Mark ix. 2-13. Luke ix. 28— 3C.

28 And it came to pass
2 And after six days about eight days

after these sayings,
Jesus taketh with him he took with him

Peter, Peter

and James, and John, and John and James,

and bringeth them up
into a high mountain
apart by themselves :

and

he was transfigured

before them :

and went up
into the mountain

to pray.
29 And as he was praying,

the fashion of his coun-
tenance was altered,

* Eom. ii. 6.

t The translators of the Authorised Version
by beginning the fresh chapter (in Mark) with
this prophecy, have connected it with the trans-
figuration. It cannot have been our Lord's
intention that the prediction should have this
application; and it cannot have been thus
fulfilled. The transfiguration had no con-
nexion with that "coming of the Son of Man "
of which he had been speaking. In the pre-
vious verses he had described the Last Judg-
ment when men should " see the Son of Man
"coming on the clouds of heaven with power
" and great glory " (Matt. xxiv. 30, § 172). But
another "coming of the Son of Man" was
foretold in various passages as occurring at
the destruction of Jerusalem. See for example
Matt. xxiv. 16, § 172, which cannot refer to
the end of the world. It is obvious that the
warning to flee from Judaea to the mountains

can only apply to the taking of the city and
the cruelties of human foes. At the Great
Judgment the mountains will afford no escape
or refuge from Him that sitteth upon the
Throne. But the terrors and agonies caused
by that fierce siege were the type of the eternal
woes of the Last Day. In this prophecy our
Lord passes from one of these awful events
to the other, and foretells that the first com-
ing of the Son of Man shall happen before
all those then present should have "tasted
death." Titus took Jerusalem on the 8th
of Sept. a.d. 70. The city and temple were
sacked and burnt, and more than 1,100,000
Jews were destroyed. We cannot name with
certainty all of our Lord's hearers who were
then still living. John wrote the Gospel and
the Apocalypse long after the destruction.
Tradition adds the names of Philip and
others, as survivors.

106

THE PUBLIC MINISTRY OF OUR LORD.

[§103

Matt. xvii. 2—5.

and his face did shine

as the sun,

and his garments

became

white

as the lisrht.

And behold, there
appeared unto them

Moses and Elijah

talking
with him.

And Peter answered,

and said unto Jesus,

Lord, it is good for

us to be here :

if thou wilt, I will

make here three 1 tabei'-

nacles ; one for thee,

and one for Moses,

and one for Elijah.

While he was yet

speaking,

behold, a bright* cloud

overshadowed them :

Mark ix. 3—7.

3 and his garments
became glistering,

exceeding white ;

so as no fuller on earth
can whiten them.

4 And there
appeared unto them

Elijah with Moses :

and they were talking
with Jesus.

And Peter answereth
and saith to Jesus,
Rabbi, it is good for
us to be here :
and let us
make three x taber-
nacles ; one for thee,
and one for Moses,
and one for Elijah.
For he wist not what
to answer ; for they
became sore afraid.

7 And there came a cloud
overshadowms; them :

Luke ix. 29—34.

and his raiment

became

white

and dazzling.

And behold,

there talked with him
two men, which were
Moses and Elijah,
31 who appeared in glory,

and spake of his 3 decease
which he was about to
accomplish at Jerusalem.

32 Now Peter and they that
were with him were heavy
with sleep : but 4 when
they were fully awake,
they saw his glory, and
the two men that stood

33 with him. And it came
to pass, as they were
parting from him,

Peter
said unto Jesus,
Master, it is good for
us to be here :
and let us
make three 1 taber-
nacles ; one for thee,
and one for Moses,
and one for Elijah :
not knowing what
he said.

Zi And while he

said these things,
there came a cloud, and

overshadowed them :
and they feared as they
entered into the cloud.

* It was a "bright" cloud; literally, one
"giving light" ((poneivi}). It surrounded and
enveloped the disciples, and in this sense it
"overshadowed" them, but not so as to cause
darkness. When Peter afterwards described
the "voice out of the cloud" he called it a
"voice from the excellent glory" (2 Pet. i. 17),
and in another verse a voice which he "heard
"come out of heaven" (2 Pet. i. 18) ; as though
heaven itself had stooped upon earth and had

brought Moses and Elias, and the excellent
glory, for a time to the sight of man. Com-
pare with this passage the description of the
pillar of cloud and fire in Exod. xiii. 21, 22,
and Exod. xl. 34 — 38. And also the "cloud"
and the "glory of the Lord" which "filled
"the house" at the dedication of the temple
by Solomon. See 2 Chron. v. 13, 14 and vii.
1—3.

107

§103]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xvii. 5—11.

and behold, a voice

out of the cloud, saying,

This is my beloved

Sou,

in whom I am well

pleased ;

hear ye him.

6 And when the disciples
heard it, they fell on their
face, and were sore a-

7 fraid*. And Jesus came
and touched them and
said, Arise, and be not
afraid.

8 And

lifting up their eyes,

they saw no one,
save Jesus only.

9 And as they were
coming down from the
mountain, Jesus com-
manded them, saying,

Tell the vision to no

man,

until the Son of

man be risen

from the dead.

And his disciples
asked him, saying,

Why then

say the scribes that

t Elijah must first come?

And he answered

and said,

Elijah indeed cometh,

and shall restore

all things :

Mark ix. 7—12.

and there came a voice

out of the cloud,

This is my beloved

Son:

hear ye him.

Luke ix. 35, 36.

35 And a voice came
out of the cloud, saying,
This is 6 my

Son,
my chosen :

hear ye him.

8 And suddenly

looking round about,

they saw no one any

more, save Jesus only

with themselves.

9 And as they were
coming down from the
mountain, he charged
them that they should

tell no man what

things they had seen,

save when the Son of

man should have risen

again from the dead.

10 And they kept the

saying,

questioning among them-
selves what the rising
again from the dead
should mean.

11 And they
asked him, saying,

2 The scribes say that
+ Elijah must first come.

12 And he
said unto them,

Elijah indeed cometh
first, and restoreth
all things :
and how is it written of
the Son of man, that he

36 And

when the voice 6 came,

Jesus was found alone.

And they held their
peace, and told no man
in those days any of the
things which they had
seen.

* For other instances of this overpowering
terror of even holy men in the presence of
the manifestation of God's glory, see Isaiah

vi. 5; Ezek. i. 28; Habak. hi. 16; Eev. i. 17.
+ See note |], § 23.

108

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 103, 104

Matt. xvii. 12, 13. Mark ix. 12, 13.

should suffer many things and be set
at nought ?
12 but I say unto you, that Elijah is come* 13 But I say unto you, that Elijah is come,
already, and they knew him not, but

and they have also

done unto him whatsoever they listed,

even as it is written of him.

did unto him whatsoever they listed.

Even so shall the Son of man also suffer

13 of them. Then understood the disciples

that he spake unto them of John the

Baptist.

1 Or, booths 2 Or, How is it that the scribes say .. come ? 3 Or, departure * Or, having remained awake
6 Many ancient authorities read my beloved Son. See Matt. xvii. 5 ; Mark ix. 7. 6 Or, teas past

§ 104. Jesus casts a dumb and deaf spirit out of a child.

Near Ccesarea Philippi.

Matt. xvii. 14—20.

And when they
were come

to the multitude,

there came to him

a man,

kneeling to him,

and saying,

Lord, have mercy

on my son :

for he is epileptic ||,

Mark ix. 14—29.

H And when they

came

to the disciples, they

saw a great multitude

about them, and scribes

questioning with them.

15 And straightway all the
multitude, when they saw
him, were greatly amazed %,

and running to him
saluted him.

16 And he asked them, What

question ye with them 1
n And one

of the multitude

answered him,
3 Master, I brought
unto thee my son,

which hath a dumb spirit ;

Luke ix. 37—43.

37 And it came to pass, on
the next day f, when they
were come down from the
mountain,

a great multitude

met him.

And behold, a man
from the multitude

cried, saying,

3 Master, I beseech thee

to look upon my son ;

for he is mine only child :

* See note G, page xlvii.

+ And it would therefore seem that the
transfiguration, including the time spent in
going to the mountain and returning from it,
had occupied a whole day, if not more.

J What caused their "amazement"? May
we not reasonably suggest that the glory of
the transfiguration had not entirely passed
away? Such was the experience of Moses.
Compare Exod. xxxiv. 29-35 and 2 Cor. iii. 13.

|| This may mean, either that the external
effects on the victim were such as would be
produced by epilepsy, or that the repeated
attacks of the evil spirit had actually pro-
duced an epileptic condition. That the case
was one of real demoniac possession is quite
clear, not only from the fuller descriptions of
the other Evangelists but from the language
of Matthew in verse 18.

109

§104]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xvii. 15—17.

and suffereth grievously :
for oft-times he falleth
into the fire, and oft-times
into the water.

Mark ix. 18-24.

Luke ix. 39—42.

ic And I brought him to
thy disciples,

and they could not

cure him.

17 And Jesus answered

and said,

faithless

and perverse

generation, how long

shall I be with you ?

how long shall I bear

with you ?

bring him hither to me.

18 and wheresoever it taketh

him,

it 4 dasheth him down :

and he foameth,

aud grindeth his teeth,

and pineth away :

and I spake to
thy disciples that they

should cast it out ;
and they were not able.

19 And he answereth

them and saith,
faithless

generation, how long
shall I be with you %
how long shall I bear

with you ?
bring him unto me.

20 And they brought him

unto him :
and

when he saw him,
straightway the spirit

6 tare him grievously ;
and he fell on the ground,
and wallowed foaming.

21 And he asked his father,
How long time is it since
this hath come unto him ?
And he said, From a

22 child. And oft-times it
hath cast him both into
the fire and into the
waters, to destroy him :
but if thou canst do any-
thing, have compassion

23 on us, and help us. And
Jesus said unto him, If
thou canst ! All things
are possible to him that

24 believeth. Straightway
the father of the child
cried out, and said 6 , I be-

110

39 and behold, a spirit taketh
him, and he suddenly
crieth out ;

and it 9 teareth him
that he foameth,

and it hardly departeth

from him, bruising him

sorely.

And I besought

thy disciples

to cast it out ;

and they could not.

And Jesus answered

and said,

O faithless

and perverse

generation, how long

shall I be with you,

and bear

with you ?

bring hither thy son.

42 And

as he was yet a coming,

the 1 devil

10 dashed him down, and

5 tare him grievously.

THE PUBLIC MINISTRY OF OUR LORD.

[§104

Matt. xvii. 18—20.

is And Jesus rebuked
him;

and

the 1 devil went out
from him :

and the boy was cured
from that hour.

Then came

the disciples

to Jesus apart,

and said,
Why could not we cast
it out ? And he saith
unto them,
Because of your little fa ith :
for verily I say unto you,
If ye have faith as a grain
of mustard seed, ye shall
say unto this mountain,
Remove hence to yonder
place ; and it shall re-
move; and nothing shall
be impossible unto you. 2

Mark ix. 24-29.

lieve ; help thou mine un-

25 belief. And when Jesus
saw that a multitude
came running together,

he rebuked
the unclean spirit,
saying unto him, Thou
dumb and deaf spirit, I
command thee, come out
of him, and enter no more
into him.

26 And having cried out,
and Horn him much,

he came out :

and the child became as
one dead ; insomuch that
the more part said, He is
17 dead. But Jesus took
him by the hand,

and raised him up;
and he arose.

2s And when he was
come into the house,

his disciples

asked him privately,

1 saying,

We could not cast

29 it out. And he said

unto them,

Luke ix. 42, 43.

But Jesus rebuked
the unclean spirit,

and healed the boy,

and gave him back to his
father.

43 And they were all aston-
ished at the majesty of
God.

This kind can come out
by nothing, save by
prayer 8 .

1 Gr. demon. 2 Many authorities, some ancient, insert ver. 21 But this kind ' goeth not out save by prayer and

fasting. See Mark ix. 29. 8 Or, Teacher 4 Or, rendeth him 6 Oi,convulsed 6 Many ancient

"authorities add with tears. 7 Or, How is it that we could not cast it outf 8 Many ancient authorities add and

fasting. s Or, convulseth 10 Or, rent him

111

§§ 105, 106]

THE PUBLIC MINISTRY OF OUR LORD.

§ 105. Jesus a second time (see § 102) predicts his death and resurrection.

Galilee.

Matt. xvii. 22, 23.

And while they x abode
in Galilee,

Jesus said unto
them,

The Son of man shall be

delivered up into

the hands of men ;

and they shall kill him,

and the third day he
shall be raised up.
And they were exceeding
sorry.

Mark ix. 30—32.

And they went forth
from thence, and passed
through Galilee ; and he
would not that any man
should know it.

For he taught his dis-
ciples, and said unto
them,

The Son of man is

delivered up into

the hands of men,

and they shall kill him ;

and when he is killed,

after three days he

shall rise again.

But they understood
not the saying,

Luke ix 13—45.

43 But while all were mar-
velling at all the things
which he did,

he said unto
his disciples,

44 Let these words sink into
your ears : for

the Son of man shall be
delivered up into
the hands of men.

and were afraid to ask
him.

1 Some ancient authorities read were gathering tkems

45 But they understood
not this saying,
and it was concealed from
them, that they should
not perceive it :
and they were afraid to ask
him about this saying.
'Ives together.

§ 106. Jesus pats the tribute money.
Capernaum.

Matt. xvii. 24—27. Mark ix. 33.
Mark ix. 33.

And they came to Capernaum :

Matt. xvii. 24, 25.

24 And when they were come to Capernaum, they that received the x half-shekel* came

25 to Peter, and said, Doth not your 2 master pay the 1 half-shekel 1 ? He saith, Yea.
And when he came into the house, Jesus spake first to him, saying, What thinkest
thou, Simon 1 the kings of the earth, from whom do they receive toll or tribute ?

See Note Q, p. lxxv. under titles didrachm and stater.

112

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 106, 107

Matt. xvii. 25—27.

26 from their sons, or from strangers ? And when he said, From strangers, Jesus said

27 unto him, Therefore the sons are free. But, lest we cause them to stumble, go thou
to the sea, and cast a hook, and take up the fish that first cometh up ; and when thou
hast opened his mouth, thou shalt find a 3 shekel : that take, and give unto them for
me and thee.

1 Gr. didrachma. s Or, teacher 3 Gr. stater.

§ 107. Jesus teaches humility.

Matt, xviii. 1—5.

1 In that hour came the
disciples unto Jesus, say-
ing, Who then is x greatest
in the kingdom of heaven ?

2 And he called to him

a little child, and set him

in the midst of them,

3 and said,

Capernaum.

Mark ix. 33—37.

33 And when he was in

the house

he asked them, What
were ye reasoning in the

34 way 1 But they held
their peace: for they
had disputed one with
another in the way, who
ivas the ! greatest.

35 And

he sat down, and called
the twelve; and he saith
unto them, If any man
would be first, he shall
be last of all, and minister
of all.

36 And he took

a little child, and set him

in the midst of them :

and taking him in his arms,

he said unto them,

Luke ix. 46—48.

46 And there arose* a
reasoning among them,
which of them 2 should
be 1 greatest.

47 But when Jesus saw the
reasoning of their heart,

he took

a little child, and set him

by his side,

48 and said unto them,

* Probably arising from our Lord's words
to Peter, Matt. xvi. 17—19, § 101. If they
bad caused any ambition in Peter's heart, or
any jealousy on the part of the rest of the
twelve, the words and conduct of Jesus were
perfectly adapted to correct both temptations.
Peter and the others are equally taugbt that
their glory is to be in childlike humility, and
not in authority or precedence. Tbe mode in
which this lesson came is worthy of note.
First, the disciples have their private conten-
tion as they are in the public road, but out of
the bearing of Jesus. Though be sees and

knows all, he preserves silence till they enter
the house ; and then they ask what they think
will look like a general question, but which
they will be able to apply so as to settle their
dispute. Jesus gives no answer ; but asks
tbem at once and pointedly the question
which shews that he knew all that had hap-
pened, and that he saw through their pretence.
Receiving from them in their confusion no
answer, he rebukes them with touching gentle-
ness and fulness both by word and by illus-
tration.

113

§§ 107—109] THE PUBLIC MINISTRY OF OUR LORD.

Matt, xviii. 3—5.

Verily I say unto you,
Except ye turn, and be-
come as little children, ye
shall in no wise enter into
the kingdom of heaven.
Whosoever therefore shall
humble himself as this
little child, the same is
the 1 greatest in the king-
dom of heaven,
i And whoso shall receive
one such little
child in my name
receiveth me.

Mark be. 37.

Luke ix. 48.

1 Gr. greater.

Whosoever shall receive

one of such little

children in my name,

receiveth me :

and whosoever receiveth

me, receiveth

not me, but

him that sent me.

2 Or, was the greatest (Amer.)

Whosoever shall receive

this little

child in my name

receiveth me :

and whosoever shall receive

me receiveth

him that sent me :
for he that is 3 least
among you all, the same
is great.

3 Gr. lesser.

§ 108. Jesus warns his disciples against spiritual exclusiveness.

Mark ix. 38—41.

38 John said unto him, 1 Master, we
saw one casting out 2 devils in thy name :
and we forbade him, because he followed

39 not us. But Jesus said,

Forbid him not :
for there is no man which shall do a
3 mighty work in my name, and be able
quickly to speak evil of me.

40 For he that is not against us is for us.

41 For whosoever shall give you a cup of
water to drink, 4 because ye are Christ's,
verily I say unto you, he shall in no
wise lose his reward.

Luke ix. 49, 50.

49 And John answered and said, Master, we
saw one casting out 2 devils in thy name ;
and we forbade him, because he followeth

50 not with us. But Jesus said unto him,

Forbid him not :

for he that is not against you is for you.

1 Or, Teacher

Gr. demons.

3 Gr. poicer.

* Gr. in name that ye are.

§ 109.

Jesus warns his disciples against stumbling, or causing others

TO DO SO.

Matt, xviii. 6—20.

But whoso shall cause one of these

little ones which believe on me to

stumble, it is profitable for him that *a

great millstone * should be hanged about

Mark ix. 42—50.

42 And whosoever shall cause one of these
little ones that believe 8 on me to
stumble, it were better for him if *a
great millstone* were hanged about

* The ordinary hand-mill consisted of an
upper and a lower stone ; the lower fixed and
containing a cavity into which the upper
fitted. The upper was furnished with one
or two handles by which two women sitting

opposite to each other made the upper stone
revolve and grind the meal. It was such a
millstone that the woman threw upon Abi-
melech and killed him, Judges ix. 53, Kevised
Version. But there were other mills much

114

THE PUBLIC MINISTRY OF OUR LORD.

[§109

Matt, xviii. 6—17.

his neck, and that he should be sunk in
the depth of the sea.

7 Woe unto the world because of occasions
of stumbling ! for it must needs be that
the occasions come * ; but woe to that
man through whom the occasion cometh !

8 And if thy handf

or thy foot

causeth thee to stumble, cut it off,

and cast it from thee :

it is good for thee to enter into

life maimed

or halt,

rather than having two hands

or two feet

to be cast into

the eternal fire.

Mark is. 42—50.

his neck, and he were cast into
the sea.

43 And if thy hand t

cause thee to stumble, cut it off :

it is good for thee to enter into
life maimed,

rather than having thy two hands

to go into

9 hell, into

the unquenchable fire. 10

45 And if thy foot cause thee to stumble,

cut it off: it is good for thee to enter

into life halt, rather than having thy

two feet to be cast into 9 hell.

47 And if thine eye J cause thee to
stumble, cast it out :

it is good for thee to enter into

the kingdom of God

with one eye, rather than having

two eyes to be cast into 9 hell ;

48 where their worm dieth not,
and the fire is not quenched ||.

49 For every one shall be salted with fire 11 .

50 Salt is good : but if the salt have lost its
saltness, wherewith will ye season it ?
Have salt in yourselves, and be at peace
one with another.

10 See that ye despise not one of these
little ones ; for I say unto you, that in
heaven their angels do always behold the face of my Father which is in heaven. 3

12 How think ye ? IT if any man have a hundred sheep, and one of them be gone astray,
doth he not leave the ninety and nine, and go unto the mountains, and seek that

13 which goeth astray % And if so be that he find it, verily I say unto you, he rejoiceth

14 over it more than over the ninety and nine which have not gone astray. Even so it
is not Hhe will of 5 your Father which is in heaven, that one of these little ones
should perish.

15 And if thy brother sin 6 against thee, go, shew him his fault between thee and him

16 alone : if he hear thee, thou hast gained thy brother. But if he hear thee not, **take
with thee one or two more, that at the mouth of two witnesses or three every word

17 may be established. And if he refuse to hear them, tell it unto the "church : and if
he refuse to hear the 7 church also, let him be unto thee as the Gentile and the

And if thine eye^ causeth thee to

stumble, pluck it out,

and cast it from thee :

it is good for thee to enter into

life
with one eye, rather than having
two eyes to be cast into the 2 hell

of fire.

larger, and the upper stone of which was of
such weight that it could not be removed
from its place, nor worked by the ordinary
strength of two women, and required to be
turned by an ass. It is to one of these larger
and heavier stones that our Lord here refers.

* 1 Cor. xi. 19.

t Matt. v. 30, § 50.

% Matt. v. 29, § 50.

II Isaiah lxvi. 24.

IT Luke xv. 3—7, § 124.

** Deut. xix. 15 ; Heb. x. 28.

115

S— 2

§§ 109—111] THE PUBLIC MINISTRY OF OUR LORD.

Matt, xviii. 17—20.

18 publican. 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

19 heaven. Again I say unto you, that if two of you shall agree on earth as touching
anything that they shall ask, it shall be done for them of my Father which is in

20 heaven. For where two or three are gathered together in my name, there am I in
the midst of them.

i Gr. a millstone turned bi/ an ass. 2 Gr. Gehenna of fire. 3 Many authorities, some ancient, insert ver. 11
For the Son of man cayne to save that which was lost. See Luke six. 10, § 161. 4 Gr. a thimj willed before your

Father. 5 Some ancient authorities read my. 8 Some ancient authorities omit against thee. 7 Or, congregation
8 Many ancient authorities omit on me. 9 Gr. Gehenna. 10 Ver. 4-1 and 46 (which are identical with ver. 48)

are omitted by the best ancient authorities. u Many ancient authorities add and every sacrifice shall be salted

with salt. See Lev. ii. 13

§ 110. Jesus, in the parable of a king and his servants, teaches the
disciples to forgive injuries.

Capernaum.

Matt, xviii. 21— 35.

21 Then came Peter, and said to him, Lord, how oft shall my brother sin against mc,

22 and I forgive him ? until seven times ? Jesus saith unto him, I say not unto thee,

23 Until seven times ; but, Until Seventy times seven. Therefore is the kingdom of
heaven likened unto a certain king, which would make a reckoning with his 2 servants.

24 And when he had begun to reckon, one was brought unto him, which owed him ten

25 thousand 3 talents. But forasmuch as he had not wherewith to pay, his lord com-
manded him to be Sipld t, and his wife, and children, and all that he had, and payment

26 to be made. The 4 servant therefore fell down and worshipped him, saying, Lord,

27 have patience with me, and I will pay thee all. And the lord of that 4 servant, being

28 moved with compassion, released him, and forgave him the 6 debt. But that 4 servant
went out, and found one of his fellow-servants, which owed him a hundred "pence:
and he laid hold on him, and took him by the throat, saying, Pay what thou owest.

29 So his fellow-servant fell down and besought him, saying, Have patience with me, and

30 I will pay thee. And he would not : but went and cast him into prison, till he should

31 pay that which was due. So when his fellow-servants saw what was done, they were

32 exceeding sorry, and came and told unto their lord all that was done. Then his lord
called him unto him, and saith to him, Thou wicked 4 servant, I forgave thee all that

33 debt , because thou besoughtest me : shouidest not thou also have had mercy on thy

34 fellow-servant, even as I had mercy on thee 1 And his lord was wroth, and delivered

35 him to the tormentors, till he should pay all that was due. So shall also my heavenly
Father do unto you, if ye forgive not every one his brother from your hearts.

i Or, seventy times and seven 2 Gr. bondservants. » This talent was probably worth about £240.

* Gr. bondse)-va?it. 5 Gr. loan. 6 Or, shilling* (Anier.) The word in the Greek denotes a com worth about

eight pence halfpenny. See Note Q, pages lxxiv, lxxvi.

§ 111. Jesus, being urged by his brethren to go to Jud^ea, attends the

feast privately.

On the way from Capernaum to Jerusalem.

John vii. 2—13.

2, 3 Now the feast of the Jews, the feast of tabernacles ||, was at hand. His brethren
therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may

4 behold thy works which thou doest. For no man doeth anything in secret, *and
himself seeketh to be known openly. If ftiou doest these things, manifest thyself to

5, 6 the world. For even his brethren did not believe on him. Jesus therefore saith

* See Matt. xvi. 19, § 101. The servant refused to forgive £3. 10s. lOd.

t Lev. xxv. 3'J. II Lev. xxiii. 34—43 : Deut. xvi. 13 — 15.

% The king forgave the servant £2,400,000.

116

THE PUBLIC MINISTRY OF OUR LORD. [§§ 111, 112

John vii. 6—13.

7 unto them, My time is not yet come; but your time is alway ready. The world can-
not hate you ; but me it hateth, because I testify of it, that its works are evil.

8 Go ye up unto the feast : I go not up 2 yet unto this feast ; because my time is not yet

9 fulfilled. And having said these things unto them, he abode still in Galilee.

10 But when his brethren were gone up unto the feast, then went he also up, not
li publicly, but as it were in secret. The Jews therefore sought him at the feast, and

12 said, Where is he ? And there was much murmuring among the multitudes concern-
ing him: some said, He is a good man; others said, Not so, but he leadeth the

13 multitude astray. Howbeit no man spake openly of him for fear of the Jews.

1 Some ancient authorities read and secketh it to be known openly. 2 Many ancient authorities omit yet.

§ 112. In the midst of the feast Jesus teaches publicly in the temple.
The officers sent to take him are restrained from doing so.

Jerusalem.

John vii. 14—53 ; viii. 1.

14 But when it was now the midst of the feast Jesus went up into the temple, and

15 taught. The Jews therefore marvelled, saying, How knoweth this man letters, having

16 never learned ? Jesus therefore answered them, and said, My teaching is not mine,
n but his that sent me. If any man willeth to do his will, he shall know of the teaching,

18 whether it be of God, or whether I speak from myself. He that speaketh from himself
seeketh his own glory : but he that seeketh the glory of him that sent him, the same

19 is true, and no unrighteousness is in him. Did not Moses give you the law, and yet

20 none of you doeth the law ? Why seek ye to kill me ? The multitude answered,

21 Thou ha3t a 1 devil : who seeketh to kill thee 1 Jesus answered and said unto them, I

22 did one work, and ye all 2 marvel. For this cause hath Moses given you circumcision
(not that it is of Moses, but of the fathers) ; and on the sabbath ye circumcise a man.

23 If a man receiveth circumcision on the sabbath, that the law of Moses may not be
broken; are ye wroth with me, because I made a 3 man every whit whole on the

24 sabbath ?* Judge not according to appearance, but judge righteous judgement.

25 Some therefore of them of Jerusalem said, Is not this he whom they seek to kill 1
2fi And lo, he speaketh openly, and they say nothing unto him. Can it be that the

27 rulers indeed know that this is the Christ ? Howbeit we know this man whence he

28 is : but when the Christ cometh, no one knoweth whence he is. Jesus therefore cried
in the temple, teaching and saying, Ye both know me, and know whence I am ; and

29 I am not come of myself, but he that sent me is true, whom ye know not. I know

30 him ; because I am from him, and he sent me. They sought therefore to take him :

31 and no man laid his hand on him, because his hour was not yet come. But of the
multitude many believed on him ; and they said, When the Christ shall come, will he

32 do more signs than those which this man hath done 1 The Pharisees heard the
multitude murmuring these things concerning him ; and the chief priests and the

33 Pharisees sent officers to take him. Jesus therefore said, Yet a little while am I with

34 you, and I go unto him that sent me. Ye shall seek me, and shall not find me : and

35 where I am, ye cannot come. The Jews therefore said among themselves, Whither
will this man go that we shall not find him 1 will he go unto the Dispersion 4 among

36 the Greeks, and teach the Greeks ? What is this word that he said, Ye shall seek me,
and shall not find me : and where I am, ye cannot come ?

37 Now on the last day, the great \day of the feast, Jesus stood and cried, saying, If

* See § 47 and John v. 5—9, § 44. prescribed by the law the Jews had in later

t The feast of tabernacles lasted eight days. days added two interesting ceremonies, and

During the first seven they professed to offer our Lord availed himself of each of these to

sacrifices for the "seventy nations" of the give effect to his teaching,
earth. On the eighth they offered sacrifices The first was a solemn procession which

for Israel. This day was therefore " the great brought water from the pool of Siloam to

"day" of the feast to them. To the ritual pour as a libation on the altar. This cere-

117

§§ 112, 113] THE PUBLIC MINISTRY OF OUR LORD.

John vii. 37—53 ; viii. 1.

38 any man thirst, let him come unto me, and drink. He that believeth on me, as the

39 scripture hath said, 6 out of his belly shall flow rivers of living water. But this spake
he of the Spirit, which they that believed on him were to receive : 6 for the Spirit was

40 not yet given ; because Jesus was not yet glorified. Some of the multitude therefore,

41 when they heard these words, said, This is of a truth the prophet. Others said, This

42 is the Christ. But some said, What, doth the Christ come out of Galilee 1 Hath not
the scripture said that the Christ cometh of the *seed of David, and from Bethlehemf,

43 the village where David was ? So there arose a division in the multitude because of

44 him. And some of them would have taken him ; but no man laid hands on him.

45 The officers therefore came to the chief priests and Pharisees ; and they said unto

46 them, Why did ye not bring him ? The officers answered, Never man so spake.
47, 48 The Pharisees therefore answered them, Are ye also led astray 1 Hath any of the

49 rulers believed on him, or of the Pharisees ? But this multitude which knoweth not

50 the law are accursed. Nicodemus saith unto them (he that came to him before X, being

51 one of them), Doth our law judge a man, except it first hear from himself and know

52 what he doeth 1 They answered and said unto him, Art thou also of Galilee ? Search,
and 7 see that out of Galilee ariseth no prophet.

53 s [And they went every man unto his own house :

John viii. 1.

1 but Jesus went unto the mount of Olives.

1 Gr. demon. 2 Or, marvel because of this. 3Ioses hath given you circumcision 3 Gr. a whole man

sound (Amer.) * Gt. of. 5 Or, from within him (Amer.)' 6 Some ancient authorities read. for the Holy

Spirit was not yet given. 1 Or, see: for out of Galilee $c. 8 See note i in next section.

§ 113. The adulteress brought to Jesus. 1
Jerusalem.

John viii. 2 — 11.

2 [And early in the morning he came again into the temple, and all the people came

3 unto him ; and he sat down, and taught them And the scribes and the Pharisees

4 bring a woman taken in adultery ; and having set her in the midst, they say unto

5 him, 2 Master, this woman hath been taken in adultery, in the very act. Now in

6 the law Moses || commanded us to stone such: what then sayest thou of her? And
this they said, 3 tempting him, that they might have whereof to accuse him. But

7 Jesus stooped down, and with his finger wrote on the ground. But when they con-
tinued asking him, he lifted up himself, and said unto them, He that is without sin

8 among you, let him first cast a stone at her. And again he stooped down, and with

9 his finger wrote on the ground. And they, when they heard it, went out one by one,
beginning from the eldest, even unto the last : and Jesus was left alone, and the

io woman, where she was, in the midst. And Jesus lifted up himself, and said unto her,
n Woman, where are they ? did no man condemn thee ? And she said, No man, Lord.

And Jesus said, Neither do I condemn thee : go thy way ; from henceforth sin no

more.]

i Most of the ancient authorities omit John vii. 53 —viii. 11. Those which contain it vary much from each other.
2 Or, Teacher s Or, trying

rnony was accompanied by music aud hallel- This day of holy convocation was the last

ujahs; the crowd singing the words from day of the feast and the last of the annual

Isaiah xii. 3, "With joy shall ye draw water festival season. It celebrated not only the

" out of the wells of salvation." Probably deliverance of the nation (Lev. xxiii. 34, 42)

this was actually being performed when our but the Harvest Home (Exod. xxiii. 16, Lev.

Lord thus (vv. 37, 38) proclaimed the true xxiii. 16), and was the most joyful day of the

meaning of the type. year.

The second was the illumination of the * Psalm lxxxix. 4; cxxxii. 11.

Temple by the numerous lights of four golden t Micah v. 2.

candelabra. To this our Lord probably J John iii. 1, 2, § 27.

refers in John viii. 12, § 114. || Lev. xx. 10; Deut. xxii. 21—24.

118

THE PUBLIC MINISTRY OF OUR LORD. [§114

§ 114. Jesus in his public teaching claims to be the Son of God ; reproves
the unbelieving jews, and avoids those who would stone him.

Jerusalem.

John viii. 12—59.

12 Again therefore Jesus spake unto them, saying, I am the * light of the world : he
that followeth me shall not walk in the darkness, but shall have the light of life.

13 The Pharisees therefore said unto him, Thou bearest witness of thyself ; thy witness
u is not true. Jesus answered and said unto them, Even if I bear witness of myself,

my witness is true ; for I know whence I came, and whither I go ; but ye know not

15, 16 whence I come, or whither I go. Ye judge after the flesh ; I judge no man. Yea

and if I judge, my judgement is true ; for I am not alone, but I and the Father that

17 sent me. Yea and in your law it is written, that the witness of twof men is true.

18 I am he that beareth witness of myself, and the Father that sent me beareth witness

19 of me. They said therefore unto him, Where is thy Father 1 Jesus answered, Ye
know neither me, nor my Father : if ye knew me, ye would know my Father also.

20 These words spake he in the treasury %, as he taught in the temple : and no man took
him ; because his hour was not yet come.

21 He said therefore again unto them, I go away, and ye shall seek me, and shall die
2-2 in your sin : whither I go, ye cannot come. The Jews therefore said, Will he kill

23 himself, that he saith, Whither I go, ye cannot come ? And he said unto them, Ye
are from beneath ; I am from above : ye are of this world ; I am not of this world.

24 I said therefore unto you, that ye shall die in your sins : for except ye believe that ! I

25 am he, ye shall die in your sins. They said therefore unto him, Who art thou 1
Jesus said unto them, 2 Even that which I have also spoken unto you from the begin-

26 ning. I have many things to speak and to judge concerning you : howbeit he that
sent me is true ; and the things which I heard from him, these speak I 3 unto the

27, 28 world. They perceived not that he spake to them of the Father. Jesus therefore
said, When ye have lifted || up the Son of man, then shall ye know that 4 I am he, and

29 that I do nothing of myself, but as the Father taught me, I speak these things. And
he that sent me is with me ; he hath not left me alone ; for I do always the things

30 that are pleasing to him. As he spake these things, many believed on him.

31 Jesus therefore said to those Jews which had believed him, If ye abide in my word,

32 then are ye truly my disciples ; and ye shall know the truth, and the truth shall make

33 you free. They answered unto him, AVe be Abraham's seed, and have never yet been

34 in bondage to any man : how sayest thou, Ye shall be made free ? Jesus answered
them, Verily, verily, I say unto you, Every one that committeth sin is the bondservant

35 of sin IT. And the bondservant abideth not in the house for ever : the son abide th
36, 37 for ever. If therefore the Son shall make you free, ye shall be free indeed It. I

know that ye are Abraham's seed ; yet ye seek to kill me, because my word 5 hath not

38 free course in you. I speak the things which I have seen with 6 my Father : and ye

39 also do the things which ye heard from your father. They answered and said unto
him, Our father is Abraham. Jesus saith imto them, If ye 7 were Abraham's children,

40 8 ye would do the works of Abraham. But now ye seek to kill me, a man that hath

41 told you the truth, which I heard from God : this did not Abraham. Ye do the
works of your father. They said unto him, We were not born of fornication ; we have

42 one Father, even God. Jesus said unto them, If God were your Father, ye would love
me : for I came forth and am come from God ; for neither have I come of myself, but

43 he sent me. Why do ye not 9 understand my speech 1 Even because ye cannot hear

44 my word. Ye are of your father the devil, and the lusts of your father it is your will,
to do. He was a murderer from the begiuning, and 10 stood not in the truth, because
there is no truth in him. u When he speaketh a lie, he speaketh of his own : for he is

* See note t to § 112. || See John iii. 14, § 27 and xii. 32, § 160.

t Deut. xix. 15. IT Rom. vi. 10, 17, 20— 22;— viii. 2; Gal.

X See Mark xii. 41, § 171. v. 1.

119

§§ 114, 115] THE PUBLIC MINISTRY OF OUR LORD.

John viii. 44 — 59.

45 a liar, and the father thereof.* But because I say the truth, ye believe me not.

46 Which of you convicteth me of sin ? If I say truth, why do ye not believe me ?

47 He that is of God heareth the words of God : f for this cause ye hear them not, because

48 ye are not of God. The Jews answered and said unto him, Say we not well that thou

49 art a Samaritan, and hast a 12 devil ? Jesus answered, I have not a 12 devil ; but I

50 honour my Father, and ye dishonour me. But I seek not mine own glory : there is

51 one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my word,

52 he shall never see death. The Jews said unto him, Now we know that thou hast
a 12 devil. Abraham 13 is dead, and the prophets ; and thou sayest, If a man keep my

53 word, he shall never taste of death. Art thou greater than our father Abraham,

54 which 13 is dead? and the prophets 13 are dead: whom makest thou thyself? Jesus
answered, If I glorify myself, my glory is nothing : it is my Father that glorifieth

55 me ; of whom ye say, that he is your God ; and ye have not known him : but I know
him ; and if I should say, I know him not, I shall be like unto you, a liar : but

56 1 know him, and keep his word. J Your father Abraham rejoiced 14 to see my day ;

57 and he saw it, and was glad. The Jews therefore said unto him, Thou art not yet

58 fifty years old, and hast thou seen Abraham ? Jesus said unto them, Verily, verily,

59 I say unto you, Before Abraham 15 was, I am. They took up stones therefore to cast
at him : but Jesus 16 hid himself, and went out of the temple 17 .

1 Or, / am ' 2 Or, How is it that I even speak to you at all? Or, A Uogether that wh ich I also speak unto you

(Amer.) 3 Gr. into. 4 Or, / am Or, I am he: and I do 6 Or, hath no place in you 6 Or, the Father:

do ye also therefore the things which ye heard from the Father. 7 Gr. are. 8 Some ancient authorities read ye

do the works of Abraham. 9 Or, know 10 Some ancient authorities read standeth. n Or, When one speaketh
a lie, he speaketh of his own : for his father also is a liar. ™ Gr. demon. ls Or, died Compare vi. 49, 68, § 93,

p. 95 (Amer.) M Or, that he should see 15 Gr. tvas born. w Or, was hidden, and went $c. 17 Many

ancient authorities add and going through the midst of them went his way, and so passed by.

§ 115. Jesus gives sight to a man born blind.
Jerusalem.
John ix. 1—41.

i, 2 And as he passed by, he saw a man blind from his birth. And his disciples asked
him, saying, Rabbi, who did sin, this man, or his parents, that he should be born

3 blind ? Jesus answered, Neither did this man sin, nor his parents : but that the

4 works of God should be made manifest in him. We must work the works of him

5 that sent me, while it is day : the night cometh, when no man can work. When
c I am in the world, I am the light of the world. When he had thus spoken, he spat

on the ground, and made clay of the spittle, x and anointed his eyes with the clay,

7 and said unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent).

8 He went away therefore, and washed, and came seeing. The neighbours therefore,
and they which saw him aforetime, that he was a beggar, said, Is not this he that

9 sat and begged ? Others said, It is he : others said, No, but he is like him. He
10 said, I am he. They said therefore unto him, How then were thine eyes opened ?
n He answered, The man that is called Jesus made clay, and anointed mine eyes, and

said unto me, Go to Siloam, and wash : so I went away and washed, and I received
12 sight. And they said unto him, Where is he ? He saith, I know not.
13, u They bring to the Pharisees him that aforetime was blind. Now it was the
ia sabbath on the day when Jesus made the clay, and opened his eyes. Again therefore

the Pharisees also asked him how he received his sight. And he said unto them,
16 He put clay upon mine eyes, and I washed, and do see. Some therefore of the Pharisees

said, This man is not from God||, because he keepeth not the sabbath. But others

said, How can a man that is a sinner do such signs ?|| And there was a division

' 17 among them. They say therefore unto the blind man again, What sayest thou of

18 him, in that he opened thine eyes? And he said, He is a prophetlL The Jews

* Acts v. a. li John iii. 2, § 27.

+ 1 John iv. 6. *I John iv. 19, § 31.

X Gen. xxii. 18.

120

THE PUBLIC MINISTRY OF OUR LORD. [§§ 115, 116

John ix. 18—41.

therefore did not believe concerning him, that he had been blind, and had received

19 his sight, until they called the parents of him that had received his sight, and asked
them, saying, Is this your son, who ye say was born blind ? how then doth he now

20 see 1 His parents answered and said, We know that this is our son, and that he
2i was born blind : but how he now seeth, we know not ; or who opened his eyes, we
22 know not : ask him ; he is of age ; he shall speak for himself. These things said

his parents, because they feared the Jews : for the Jews had agreed already, that if

any man should confess him to be Christ, he should be put out of the synagogue.

23, 24 Therefore said his parents, He is of age; ask him. So they called a second time

the man that was blind, and said unto him, Give glory to God* : we know that this

25 man is a sinner. He therefore answered, Whetber he be a sinner, I know not : one

26 thing I know, that, whereas I was blind, now I see. They said therefore unto him,

27 What did he to thee 1 how opened he thine eyes ? He answered them, I told you
even now, and ye did not hear : wherefore would ye hear it again ? would ye also

28 become his disciples ? And they reviled him, and said, Thou art his disciple ; but

29 we are disciples of Moses. We know that God hath spoken unto Moses: but as

30 for this man, we know not whence he is. The man answered and said unto them,
Why, herein is the marvel, that ye know not whence he is, and yet he opened mine

31 eyes. We know that God heareth not sinners f: but if any man be a worshipper

32 of God, and do his will, him he heareth. Since the world began it was never heard

33 that any one opened the eyes of a man born blind. If this man were not from God,

34 he could do nothing. They answered and said unto him, Thou wast altogether born
in sins, and dost thou teach us 1 And they cast him out.

35 Jesus heard that they had cast him out; and finding him, he said, Dost thou
3fi believe on 2 the Son of God ? He answered and said, And who is he, Lord, that I may
37 believe on him ? Jesus said unto him, Thou hast both seen him, and he it is that
38, 39 speaketh with thee. And he said, Lord, I believe. And he worshipped him. And

Jesus said, For judgement came I into this world, that they which see not may
40 see; and that they which see may become blind^. Those of the Pharisees which
4i were with him heard these things, and said unto him, Are we also blind 1 Jesus

said unto them, If ye were blind, ye would have no sin || : but now ye say, We see :

your sin remain eth.

1 Or, and with the clay thereof anointed his eyes 2 Many ancient authorities read the Son of man.

§ 116. Jesus the good shepherd.
Jerusalem,

John x. 1-21.

1 Verily, verily, I say unto you, He that entereth not by the door into the fold of the

2 sheep, but climbeth up some other way, the same is a thief and a robber. But he

3 that entereth in by the door is 1 the shepherd of the sheep. To him the porter
openeth ; and the sheep hear his voice : and he calleth his own sheep by name, and

4 leadeth them out. When he hath put forth all his own, he goeth before them, and

* The Authorised Version renders this 'quired to confess his error, to recognise in the

phrase by "Give God the praise." This 'authoritative voice of "the Jews" his own

suggests that the Jews were inviting him to 'condemnation, and to admit the truth of it.'

give the praise for his healing — the glory of (Speaker's Comm.) It was equivalent to say-

the miracle — to God and not to Jesus. This ing We charge you to glorify God by telling

idea doubtless underlay the words ; but their the whole and unvarnished truth about this

primary meaning was different. They were supposed or real miracle.

' a solemn charge to declare the whole truth. t Isaiah i. 15.

'See Joshua vii. 19. The man by his former X Matt. xiii. 13, § 70.

'declaration (v. 17) had really (so they imply) || John xv. 22—24, § 193.
'done dishonour to God. He was now re-

121

§§ 116, 117] THE PUBLIC MINISTRY OF OUR LORD.

John x. 4 —21.

5 the sheep follow him : for they know his voice. And a stranger will they not follow,

6 but will flee from him : for they know not the voice of strangers. This 2 parable
spake Jesus unto them ; but they understood not what things they were which he
spake unto them.

7 Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door

8 of the sheep. All that came before me are thieves and robbers : but the sheep did

9 not hear them. I am the door* : by me if any man enter in, he shall be saved, and
10 shall go in and go out, and shall find pasture. The thief cometh not, but that he may

steal, and kill, and destroy : I came that they may have life, and may 3 have it
li abundantly. I am the good shepherd : the good shepherd layeth down his life for the

12 sheep. He that is a hireling, and not a shepherd, whose own the sheep are not,
beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolff snatcheth

13 them, and scattereth them : he fleeth because he is a hireling, and careth not for the
H sheep. I am the good shepherd ; and I \ know mine own, and mine own know me,

15 even as the Father knoweth me, and I know the Father ; and I lay down my life for

16 the sheep. And other sheep I have, which are not of this fold 1 1 : them also I must
4 bring, and they shall hear my voice ; and Hhey shall become one flock, one shepherd.

n Therefore doth the Father love me, because I lay down my life, that I may take it
18 again. No one Haketh it away from me, but I lay it down of myself. I have 7 power

to lay it down, and I have 7 power to take it again. This commandment received I

from my Father.
19, 20 There arose a division again among the Jews because of these words. And
21 many of them said, He hath a 8 devil, and is mad; why hear ye him ? Others said,

These are not the sayings of one possessed with a * devil. Can a 8 devil open the eyes

of the blind 1 U

1 Or, a shepherd 2 Or, proverb 3 Or. have abundance * Or, lead 6 Or, there shall be one flock

6 Some ancient authorities read took it away. ' Or, right 8 Gr. demon.

§ 117. The parable of the good Samaritan.
Jerusalem: in the temple.

Luke x. 25-37. John x. 22, 23.
John x. 22, 23.

22, 23 *And it was the feast of the dedication** at Jerusalem : it was winter ; and Jesus
was walking in the temple in Solomon's porch.

Luke x. 25-37.

25 And behold, a certain lawyer stood up and 2 tempted him, saying, 3 Master, what
«c, shall I do to inherit eternal life ? And he said unto him, What is written in the law?
27 how readest thou ? And he answering said, ft Thou shalt love the Lord thy God 4 with
all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ;
'-'8 |J and thy neighbour as thyself. And he said unto him, Thou hast answered right :
29 this do, and thou shalt live. But he, desiring to justify himself, said unto Jesus, And

* John xiv. 6, § 191. Eph. ii. 18. cation of the new altar of burnt offering ; after

t Ezek. xxxiv. 5, 8. the profanation of the temple and the old

X 2 Tim. ii. 19. altar by Antiochus Epiphanes. The great

II Isa. lvi. 8. festivals prescribed by the law were celebrated

11 See last section. at Jerusalem and in connexion with the

** This festival of special rejoicing began temple service; but this was celebrated over

on the 25th day of the month Chisleu and the whole country and was marked by general

lasted eight days. That month began with illuminations of the houses and other expres-

the new moon of December, and the feast sions of joy.

therefore was at the very end of the year ft Deut. vi. 5.

according to our time. It was instituted by XX Levit. xix. 18.

Judas Maccabeeus to commemorate the dedi-

122

THE PUBLIC MINISTRY OF OUR LORD. [§§ 117—119

Luke x. 29—37

30 who is my neighbour ? Jesus made answer and said, A certain man was going down
from Jerusalem to Jericho ; and he fell among robbers, which both stripped him and

31 beat him, and departed, leaving him half dead. And by chance a certain priest was

32 going down that way : and when he saw him, he passed by on the other side. And in
like manner a Levite also, when he came to the place, and saw him, passed by on the

33 other side. But a certain Samaritan, as he journeyed, came where he was : and when

34 he saw him, he was moved with compassion, and came to him, and bound up his
wounds, pouring on them oil and wine ; and he set him on his own beast, and brought

35 him to an inn, and took care of him. And on the morrow he took out two 6 pence,
and gave them to the host, and said, Take care of him ; and whatsoever thou spendest

36 more, I, when I come back again, will repay thee. Which of these three, thinkest

37 thou, proved neighbour unto him that fell among the robbers ? And he said, He that
shewed mercy on him. And Jesus said unto him, Go, and do thou likewise.

1 Some ancient authorities read At that time teas the feast. - Or, made trial of (Anier.) s Or, Teacher

4 Gr.from. 6 Or, shillings (Amer.) See marginal note on Matt, xviii. 28, § 110. See also note Q, page lxxiv.

§ 118. 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.

John x. 24—39.

24 The Jews therefore came round about him, and said unto him, How long dost thou

25 hold us in suspense ? If thou art the Christ, tell us plainly. Jesus answered them,
I told you, and ye believe not : the works that I do in my Father's name, these bear

26, 27 witness of me. But ye believe not, because ye are not of my sheep. My sheep hear

28 my voice, and I know them, and they follow me : and I give unto them eternal life ;

29 and they shall never perish, and no one shall snatch them out of my hand. l My
Father, which hath given them unto me, is greater than all ; and no one is able to

30, 31 snatch 2 them out of the Father's hand. I and the Father are one. The Jews took

32 up stones again to stone him. Jesus answered them, Many good works have I shewed

33 you from the Father ; for which of those works do ye stone me ? The Jews answered
him, For a good work we stone thee not, but for blasphemy ; and because that thou,

34 being a man, makest thyself God. Jesus answered them, Is it not written in your

35 law*, I said, Ye are gods ? If he called them gods, unto whom the word of God came

36 (and the scripture cannot be broken), say ye of him, whom the Father 3 sanctified and

37 sent into the world, Thou blasphemest ; because I said, I am the Son of God ? If I

38 do not the works of my Father, believe me not. But if I do them, though ye believe
not me, believe the works : that ye may know and understand that the Father is in

39 me, and I in the Father. They sought again to take him : and he went forth out of
their handf.

40 [And he went away again beyond Jordan.]

1 Some ancient authorities read That which my Father hath piven unto me. 2 Or, aught 3 Or, consecrated

§ 119. On his way to Bethabara, Jesus visits Martha and Mary ; and
declares what is the one thing needful.

Bethany.

Luke x. 38—42.

38 Now as they went on their way, he entered into a certain village : and a certain

39 woman named Martha received him into her % house. And she had a sister called

* Psalm lxxxii. 6. more accuracy and dignity.

t The Authorised Version renders this "he J The language suggests that this was our

" escaped." But the description of a similar Lord's first introduction to this family and

occurrence in the marginal readings 16 and 17 that Martha and Mary_ lived apart from

to John viii. 59, § 114, records the event with Lazarus who is not mentioned in connexion

123

§§119— ] 21] THE PUBLIC MINISTRY OF OUR LORD.

Luke x. 39—42.

40 Mary, which also sat at the Lord's feet, and heard his word. But Martha was 'cum-
bered about much serving; and she came up to him, and said, Lord, dost thou not
care that my sister did leave me to serve alone ? bid her therefore that she help me.

41 But the Lord answered and said unto her, 2 Martha, Martha, thou art anxious and

42 troubled about many things: 3 but one thing is needful: for Mary hath chosen the
good part, which shall not be taken away from her.

1 Gr. distracted. 2 A few ancient authorities read Martha, Martha, thou art troubled : Mary hath chosen $c.

3 Many ancient authorities read but few things are needful, or one.

§ 120. Jesus continues his journey from Bethany to Bethabara.

John x. 40—42.

40 And he went away again beyond Jordan into the place where John was at the first

41 baptizing; and there he abode. And many came unto him; and they said, John
indeed did no sign : but all things whatsoever John spake of this man were true.

42 And many believed on him there.

§ 121. Jesus teaches perseverance in prayer.
Near Jerusalem.

Luke xi. 1—13.

1 And it came to pass, as he was praying in a certain place*, that when he ceased,
one of his disciples said unto him, Lord, teach us to pray, even as John also taught

2 his disciples. And he said unto them, When ye pray, say, l Father, Hallowed be thy
3, 4 name. Thy kingdom come. 2 Give us day by day 3 our daily bread. And forgive us

< mr sins ; for we ourselves also forgive every one that is indebted to us. And bring

us not into temptation 4 .
5 And he said unto them, Which of you shall have a friend, and shall go unto him at
c midnight, and say to him, Friend, lend me three loaves; for a friend of mine is come

7 to me from a journey, and I have nothing to set before him ; and he from within shall
answer and say, Trouble me not : the door is now shut, and my children are with me

8 in bed; I cannot rise and give thee? I say unto you, Though he will not rise and give
him, because he is his friend, yet because of his importunity he will arise and give

9 him 6 as many as he needeth. And I say unto you, t Ask, and it shall be given you:
10 seek, and ye shall find ; knock, and it shall be opened unto you. For every one that

asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be
li opened. And of which of you that is a father shall his son ask 6 a loaf, and he give

12 him a stone? or a fish, and he for a fish give him a serpent? Or if he shall ask

13 an egg, will he give him a scorpion ? If ye then, being evil, know how to give good

with this visit. The name of Lazarus appears and amongst all the lessons of vast import-

for the first time in § 122, where we are told, — ance which that address contained, it was

not that he lived in the same house, — but that natural that the memories of his disciples

he was of the same village as Martha and Mary. should not have retained this " form of sound

Lazarus, however, soon became a disciple "words." The two paragraphs of this section

of Jesus ; for before our Lord's next visit form one teaching, and answer one request.

Lazarus is described (John xi. 3, § 122) as In answer to their desire, — " teach us to

"he whom thou lovest." "pray" — the Lord imparts to them in verses

* See the corresponding passage in Matt. 2 to 4 the form of prayer, in verses 5 to 8 the

vi. 9 — 13, § 50. But it is clear that this spirit of prayer in its earnest importunity,

narrative refers to some occasion other than and in verses 9 to 13 the encouragements to

the Sermon on the Mount. Our Lord here faith in the assurance of answer,

repeats the form he had there given. He had t See Matt. vii. 7 — 11, § SO.
then delivered it as part of a long address :

124

THE PUBLIC MINISTRY OF OUR LORD. [§§ 121—123

Luke xi. 13.

gifts unto your children, how much more shall your heavenly Father give the Holy
Spirit to them that ask him ?

1 Many ancient authorities read Our Father, which art in heaven. See Matt. vi. 9, § 50. 2 Many ancient authorities
add Thy will be done, as in heaven, so on earth. See Matt. vi. 10, § 50. 3 Gr. our bread for the coming day. Or,

our needful bread (Anier.) 4 Many ancient authorities add but deliver us from the evil one (or, from evil). See

Matt. vi. 13, § 50. 5 Or, ivhatsoever things 6 Some ancient authorities omit a loaf, and he give him a stone? or.

§ 122. Jesus hears that Lazarus is sick and announces to the disciples

that he is dead.

Bethabara ?

John xi. 1—16.

1 Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her

2 sister Martha. And it was that Mary which anointed the Lord with ointment*, and

3 wiped his feet with her hair, whose brother Lazarus was sick. The sisters therefore
i sent unto him, saying, Lord, behold, he whom thou lovest is sick. But when Jesus

heard it, he said, This sickness is not unto death, but for the glory of God, that the

5 Son of God may be glorified thereby. Now Jesus loved Martha, and her sister, and

6 Lazarus. When therefore he heard that he was sick, he abode at that time two days

7 in the place where he was. Then after this he saith to the disciples, Let us go into

8 Judsea again. The disciples say unto him, Rabbi, the Jews were but now seeking to

9 stone thee ; and goest thou thither again i Jesus answered, Are there not twelve
hours in the day ? If a man walk in the day, he stumbleth not, because he seeth the

10 light of this world. But if a man walk in the night, he stumbleth, because the light

1 1 is not in him. These things spake he : and after this he saith unto them, Our friend

12 Lazarus is fallen asleep ; but I go, that I may awake him out of sleep. The disciples

13 therefore said unto him, Lord, if he is fallen asleep, he will x recover. Now Jesus had
H spoken of his death : but they thought that he spake of taking rest in sleep. Then

15 Jesus therefore said unto them plainly, Lazarus is dead. And I am glad for your
sakes that I was not there, to the intent ye may believe ; nevertheless let us go unto

16 him. Thomas therefore, who is called 2 Didymus, said unto his fellow-disciples, Let
us also go, that we may die with him.

1 Gr. be saved. 3 That is, Twin.

Note. [The following sections, 123 — 127, record the incidents of the journey to Bethany,
which occupied probably four days (see John xi. 17, 39, § 128). For the account of the
events which took place when Jesus arrived at Bethany, see § 128 and following sections.]

§ 123. Jesus teaches perseverance in religion.
On the way to Bethany.

Luke xiv. 25—35.

25 Now there went with him great multitudes : and he turned, and said unto them,

26 If any man cometh unto me, and hateth not his own fatherf, and mother, and wife,
and children, and brethren, and sisters, yea, and his own life also, he cannot be my

27 disciple. "Whosoever doth not bear his own crossj, and come after me, cannot be my

28 disciple. For which of you, desiring to build a tower, doth not first sit down and

29 count the cost, whether he have wherewith to complete it ? Lest haply, when he hath

30 laid a foundation, and is not able to finish, all that behold begin to mock him, saying,

31 This man began to build, and was not able to finish. Or what king, as he goeth to
encounter another king in war, will not sit down first and take counsel whether he is

* See § 179. t Matt. x. 35—37, § 87. X Matt. x. 38, § 87 ; xvi. 24, § 102.

125

§§ 123—125] THE PUBLIC MINISTRY OF OUR LORD.

Luke xiv. 31 — 35.

able with ten thousand to meet him that cometh against him with twenty thousand ?

32 Or else, while the other is yet a great way off, he sendeth an ambassage, and asketh

33 conditions of peace. So therefore whosoever he be of you that renounceth not all that

34 he hath, he cannot be my disciple. Salt therefore is good*: but if even the salt have

35 lost its savour, wherewith shall it be seasoned 1 It is fit neither for the land nor for
the dunghill : men cast it out. He that hath ears to hear, let him hear.

§ 124. The parables of the lost sheep and the lost piece op silver.
On the way to Bethany.

Luke xv. 1 — 10.

1 Now all the publicans and sinners were drawing near unto him for to hear him.

2 And both the Pharisees and the scribes murmured, saying, This man receiveth
sinners, and eateth with them.

3, i And he spake unto them this parable, saying, What man of you, having a hundred
sheept, and having lost one of them, doth not leave the ninety and nine in the

5 wilderness, and go after that which is lost, until he find it ? And when he hath found

6 it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth
together his friends and his neighbours, saying unto them, Rejoice with me, for I have

7 found my sheep which was lost. I say unto you, that even so there shall be joy in
heaven over one sinner that repenteth, more than over ninety and nine righteous
persons, which need no repentance.

8 Or what woman having ten 1 pieces of silver, if she lose one piece, doth not light a

9 lamp, and sweep the house, and seek diligently until she find it ? And when she hath
found it, she calleth together her friends and neighbours, saying, Rejoice with me, for

10 I have found the piece which I had lost. Even so, I say unto you, there is joy in the
presence of the angels of God over one sinner that repenteth.

i Gr. drachma, a coin worth about eight pence. See note Q, page lxxv.

§ 125. The parable of the prodigal son.
On the way to Bethany.

Luke xv. 11—32.

li, 12 And he said, A certain man had two sons: and the younger of them said to his
father, Father, give me the portion of Hky substance that falleth to me. And he

13 divided unto them his living. And not many days after the younger son gathered all
together, and took his journey into a far country ; and there he wasted his substance

u with riotous living. And when he had spent all, there arose a mighty famine in that

15 country ; and he began to be in want. And he went and joined himself to one of the

16 citizens of that country ; and he sent him into his fields to feed swine. And he would
fain have been filled with 2 the husks that the swine did eat: and no man gave unto

17 him. But when he came to himself he said, How many hired servants of my father's

18 have bread enough and to spare, and I perish here with hunger ! I will arise and go
to my father, and will say unto him, Father, I have sinned against heaven, and in thy

19 sight : I am no more worthy to be called thy son : make me as one of thy hired

20 servants. And he arose, and came to his father. But while he was yet afar off, his
father saw him, and was moved with compassion, and ran, and fell on his neck, and

21 3 kissed him. And the son said unto him, Father, I have sinned against heaven, and

22 in thy sight : I am no more worthy to be called thy son 4 . But the father said to his
6 servants, Bring forth quickly the best robe, and put it on him ; and put a ring on his

23 hand, and shoes on his feet : and bring the fatted calf, and kill it, and let us eat, and

24 make merry : for this my son was dead, and is alive again ; he was lost, and is found.

Matt. v. 13, § 50. Mark ix. 50, § 109. t Matt, xviii. 12, § 109.

126

THE PUBLIC MINISTRY OF OUR LORD. [§§ 125, 126

Luke xv. 24-32.

25 And they began to be merry. Now his elder son was in the field : and as he came

26 and drew nigh to the house, he heard music and dancing. And he called to him one

27 of the 5 servants, and inquired what these things might be. And he said unto him,
Thy brother is come; and thy father hath killed the fatted calf, because he hath

28 received him safe and sound. But he was angry*, and would not go in : and his father

29 came out, and intreated him. But he answered and said to his father, Lo, these many
years do I serve thee, and I never transgressed a commandment of thine : and yet

30 thou never gavest me a kid, that I might make merry with my friends : but when
this thy son came, which hath devoured thy living with harlots, thou killedst for him

31 the fatted calf. And he said unto him, c Son, thou art ever with me, and all that is

32 mine is thine. But it was meet to make merry and be glad : for this thy brother was
dead, and is alive again ; and was lost, and is found.

1 Gr. the. - Gr. the pods of the carob tree\. 3 Gr. kissed him much. 4 Some ancient authorities add

make me as one of thy hired servants. See ver. 19. 5 <ir. bondservants. e Gr. Child.

§ 126. The parable op the unjust steward.
On the way to Bethany.

Luke xvi. 1—18.

1 And he said also unto the disciples, There was a certain rich man, which had a

2 steward ; and the same was accused unto him that he was wasting his goods. And
he called him, and said unto him, What is this that I hear of thee ? render the

3 account of thy stewardship ; for thou canst be no longer steward. And the steward
said within himself, What shall I do, seeing that my lord taketh away the stewardship

i from me ? I have not strength to dig ; to beg I am ashamed. I am resolved what to

do, that, when I am put out of the stewardship, they may receive me into their houses.

5 And calling to him each one of his lord's debtors, he said to the first, How much

o owest thou unto my lord 1 And he said, A hundred J measures of oil. And he said

7 unto him, Take thy 2 bond, and sit down quickly and write fifty. Then said he to
another, And how much owest thou ? And he said, A hundred 3 measures of wheat.

8 He saith unto him, Take thy 2 bond, and write fourscore. And his I lord commended
4 the unrighteous steward because he had done wisely : for the sons of this 5 world are for

9 their own generation wiser || than the sons of the light. And I say unto you, Make to
yourselves friends 6 by means of the mammon of unrighteousness ; that, when it shall

io fail, they may receive you into the eternal tabernacles. He that is faithful in a very

little is faithful also in much : and he that is unrighteous in a very little is imrighteous

li also in much. If therefore ye have not been faithful in the unrighteous mammon,

12 who will commit to your trust the true riches 1 And if ye have not been faithful in

13 that which is another's, who will give you that which is 7 your own ? No 8 servant can
serve two masters : for either he will hate the one, and love the other ; or else he will
hold to one, and despise the other. Ye cannot serve God and mammon.

u And the Pharisees, who were lovers of money, heard all these things; and they

15 scoffed at him. And he said unto them, Ye are they that justify yourselves in the

sight of men ; but God knoweth your hearts : for that which is exalted among men is

* The "elder son" is the Jewish nation. duly provided for his pigs, the starving swine-

The angry jealousy and bigotry thus foretold herd was not permitted to take any of their

by Jesus were shewn on many occasions. food as he would gladly have done. The

See Acts xiii. 45 ; — xxii. 21, 22. owner of the swine cared for tliem, but " no

t These were commonly used as food for " man gave unto him."
human beings as well as for domestic animals. J "if is lord," — not our Lord. Jesus gives
The force of v. 16 does not lie in the fact no approval to the fraud ; though the worldly-
that the prodigal was reduced so low as to wise lord of the steward admired the cunning
eat this food, for it would have been perfectly of the worldly-wise servant who had success-
wholesome and nutritious. His condition fully tricked him.
was so desperate because though his master || John xii. 36, § 160.

127

§§ 126—128] THE PUBLIC MINISTRY OF OUR LORD.

Luke xvi. 15 — 18.

16 an abomination in the sight of God. The law and the prophets were until John* :
from that time the gospel of the kingdom of God is preached, and every man entereth

17 violently into it. But it is easier for heaven and earth to pass away, than for one

18 tittle of the law to fall. Every one that putteth away his wife, and marrieth another,
committeth adultery : and he that marrieth one that is put away from a husband
committeth adultery t.

1 Gr. baths, the bath being a Hebrew measure. See Ezek. xlv. 10, 11, 14. See also Note Q, p. lxxvi. 2 Gr.

writings. 3 Gr. cor.*, the cor being a Hebrew measure. See Ezek. xlv. 14. See also Note Q, p. Ixxvii.

« Gr. the steirard of unrighteousness. 5 Or, age 6 Gr. out of. 7 Some ancient authorities read our own.

8 Gr. household-servant.

§ 127. The parable of the rich man and the beggar.
Approaching Bethany.

Luke xvi. 19—31.

19 Now there was a certain rich man, and he was clothed in purple and fine linen,
so x faring sumptuously every day: and a certain beggar named Lazarus was laid at his

21 gate, full of sores, and desiring to be fed with the crumbs that fell from the rich man's

22 table ; yea, even the dogs came and licked his sores. And it came to pass, that the
beggar died, and that he was carried away by the angels into Abraham's bosom % : and

23 the rich man also died, and was buried. And in Hades he lifted up his eyes, being

24 in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried
and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the
tip of his finger in water, and cool my tongue ; for I am in anguish in this flame.

25 But Abraham said, 2 Son, remember that thou in thy lifetime receivedst thy good
things, and Lazarus in like manner evil things : but now here he is comforted, and

26 thou art in anguish. And 3 beside all this, between us and you there is a great gulf
fixed, that they which would pass from hence to you may not be able, and that none

27 may cross over from thence to us. And he said, I pray thee therefore, father, that

28 thou wouldest send him to my father's house ; for I have five brethren ; that he may

29 testify unto them, lest they also come into this place of torment. But Abraham saith,

30 They have Moses and the prophets; let them hear them. And he said, Nay, father

31 Abraham : but if one go to them from the dead, they will repent. And he said unto
him, If they hear not Moses and the prophets, neither will they be persuaded, if one
rise from the dead||.

1 Or, living in mirth and splendour every day 2 Gr. Child. 3 Or, in all these things.

§ 128. Jesus raises Lazarus from the dead.
Bethany.

John xi. 1" — £6.

n So when Jesus came, he found that he had been in the tomb four days already.

18, 19 Now Bethany was nigh unto Jerusalem, about fifteen furlongs U off; and many of

the Jews had come to Martha and Mary, to console them concerning their brother.

20 Martha therefore, when she heard that Jesus was coming, went and met him : but

21 Mary still sat in the house. Martha therefore said unto Jesus, Lord, if thou hadst

22 been here, my brother had not died. And even now I know that, whatsoever thou

23 shalt ask of God, God will give thee. Jesus saith unto her, Thy brother shall rise

24 again. Martha saith unto him, I know that he shall rise again in the resurrection at

25 the last day. Jesus said unto her, I am the resurrection, and the life : he that

* Matt. xi. 12, 13, § 53. continued by the raising of Lazarus ; see §128;

t Matt. v. 32, '§ 50. and compare therewith John xii. 9 — 11,

X See note T, page lxxix. § 154.
|| This reproof he at once illustrated and IT See note Q, page lxxvi.

128

THE PUBLIC MINISTRY OF OUR LORD. [§§ 128, 129

John xi. 25—46.

26 believeth on me, though he die, yet shall he live : and whosoever liveth and believeth

27 on me shall never die. Believest thou this ? She saith unto him, Yea, Lord : I have
believed that thou art the Christ, the Son of God, even he that cometh into the world.

28 And when she had said this, she went away, and called Mary x her sister secretly,

29 saying, The 2 Master is here, and calleth thee. And she, when she heard it, arose

30 quickly, and went unto him. (Now Jesus was not yet come into the village, but was

31 still in the place where Martha met him.) The Jews then which were with her in the
house, and were comforting her, when they saw Mary, that she rose up quickly and
went out, followed her, supposing that she was going unto the tomb to 3 weep there.

32 Mary therefore, when she came where Jesus was, and saw him, fell down at his feet,

33 saying unto him, Lord, if thou hadst been here, my brother had not died. When
Jesus therefore saw her 4 weeping, and the Jews also * weeping which came with her,

34 he 5 groaned in the spirit, and 6 was troubled, and said, Where have ye laid him 1 ?
35, 36 They say unto him, Lord, come and see. Jesus wept. The Jews therefore said,

37 Behold how he loved him ! But some of them said, Could not this man, which
opened the eyes of him that was blind*, have caused that this man also should not die ?

38 Jesus therefore again 7 groaning in himself cometh to the tomb. Now it was a cave,

39 and a stone lay 8 against it.f Jesus saith, Take ye away the stone. Martha, the
sister of him that was dead, saith unto him, Lord, by this time he stinketh : for he

40 hath been dead four days. % Jesus saith unto her, Said I not unto thee, that, if thou

41 believedst, thou shouldest see the glory of God ? So they took away the stone. And

42 Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me. And
I knew that thou hearest me always : but because of the multitude which standeth

43 around I said it, that they may believe that thou didst send me. And when he had

44 thus spoken, he cried with a loud voice, Lazarus, come forth. He that was dead came
forth, bound hand and foot with 9 grave-clothes ; and his face was bound about with a
napkin. Jesus saith unto them, Loose him, and let him go.

45 Many therefore of the Jews, which came to Mary and beheld 10 that which he did,

46 believed on him. But some of them went away to the Pharisees, and told them the
things which Jesus had done.

1 Or, her sister, saying secretly " Or, Teacher 3 Gr. wail. * Gr. wailing. 5 Or, was moved with

indignation in the spirit 6 Gr. trout/led himself. 7 Or, being moved with indignation in himself 8 Or, upon
9 Or, grave-bands 10 Many ancient authorities read the things which he did.

§ 129. Conspiracy of the chief priests and Pharisees to murder Jesus.

Jerusalem. Ephraim.

John xi. 47—54.

47 The chief priests therefore and the Pharisees gathered a council, and said, What do

48 we ? for this man doeth many signs. If we let him thus alone, all men will believe
on him : and the Romans will come and take away both our place and our nation.

49 But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye

* John ix. § 115. was in store for her. Her expressions in

t See note * to Mark v. 5, § 80. verse 22 seem to imply that such a possibility

X She obviously thought that Jesus wished had suggested itself to her mind. But she

to have a last sight of the face of his dead took the words of Jesus in verses 23 — 26 as

friend ; and did not anticipate that Lazarus the statement of a doctrine rather than the

would be miraculously restored to life. Our promise of a miracle. See also, as throwing

Lord had already twice wrought the crowning some light upon her state of mind, the note t

miracle of raising the dead, viz. in the case to § 148. We see there that the disciples

of the widow's son at Nain, § 52, and in that generally were as unable to understand or

of the daughter of Jairus, § 83. It is difficult accept our Lord's predictions of his own

to believe that Martha had not heard of these death and resurrection, as Martha was to

miracles : but in her deep distress she hardly entertain hope in the case of her brother,
dared to hope that so marvellous a blessing

W. 129 9

§§ 129, 130]

THE PUBLIC MINISTRY OF OUR LORD.

John xi. 49—54.

50 know nothing at all, nor do ye take account that it is expedient for you that one man

51 should die for the people, and that the whole nation perish not.* Now this he said
not of himself: but being high priest that year, he prophesied that Jesus should die

£2 for the nation ; and not for the nation only, but that he might also gather together

53 into one the children of God that are scattered abroad. So from that day forth they
took counsel that they might put him to death.

54 Jesus therefore walked no more openly among the Jews, but departed thence into
the country near to the wilderness, into a city called Ephraimf; and there he tarried
with the disciples.

130. Jesus is rejected by the Samaritans; and rebukes the cruel anger

op James and John.

On the road through Samaria from Galilee to Jerusalem.

Matt. six. 1,2.

1 And it came to pass
when Jesus had finished
these words,

he departed from GalileeJ,

Mark x. 1.

And

he arose from thence,

Luke ix. 51—56.

And it came to pass,

when the days x were well
nigh come that he should
be received up,

he stedfastlyset his face to

52 go to Jerusalem, and sent
messengers before his
face : and they went, and
entered into a village of
the Samaritans, to make

53 ready for him. And they
did not receive him||, be-
cause his face was as
though he were going to

5t Jerusalem. And when
his disciples James and
John saw this, they said,
Lord, wilt thou that we
bid fire to come down
from heaven, and consume

55 them 2 ? But he turned,
and rebuked them. 3

* John xviii. 14, § 199. #

t Eobinson identifies this city with Ephron
mentioned in 2 Chron. xiii. 19. See marginal
note to that verse in the Revised Version.

% It is very difficult to decide to which of
our Lord's journeys these verses refer. It
would seem that he had left the city Ephraim
and sojourned again for a time in Galilee
before the visit here mentioned. Most har-
monists hold that this passage refers to an
earlier date ; but differ greatly on the subject.

The notes of time which have led me to
adopt the later date are these : — It is the last
journey recorded by Matthew and Mark ; and
see Luke ix. 51, above, which seems to connect
the three Gospels on this visit. Luke x. 1, § 132
fixes the mission of the seventy " after these
things"; and from that time the narrative in
Luke seems continuous until § 135, at which
point the order I have chosen rejoins the
general stream of harmonists.
|| See John iv. 9, § 31.

130

THE PUBLIC MINISTRY OF OUR LORD. [§§ 130—132

Matt. xix. 1, 2. Mark x. 1. Luke ix. 56.

and came into the and cometh into the 56 And they went

borders of Judaea borders of Judsea

beyond Jordan ; and beyond Jordan :

to another village.
2 and great multitudes and multitudes

followed come together unto

him ; him again ;

and, as he was wont, he
taught them again,
and he healed them there.

1 Gr. were being fulfilled. 2 Many ancient authorities add even as Elijah did. 2 Kings i. 9—14. 3 Some

ancient authorities add and said, Ye know not what manner of spirit ye are of. Some, but fewer, add also 5(3 For the
Son of man came not to destroy men's lives, but to save them.

§ 131. Jesus teaches the necessity op entire sacrifice op the world
and consecration to god.

Luke ix. 5T— 62.

57 And as they went in the way, a certain man said unto him, I will follow thee

58 whithersoever thou goest. And Jesus said unto him, The foxes have holes, and the
birds of the heaven have * nests ; but the Son of man hath not where to lay his head.

59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and
co bury my father. But he said unto him, Leave the dead to bury their own dead ; but

61 go thou and publish abroad the kingdom of God. And another also said, I will
follow thee, Lord ; but first suffer me to bid farewell to them that are at my house.

62 But Jesus said unto him, No man, having put his hand to the plough, and looking
back, is fit for the kingdom of God.

1 Gr. lodging-places.

§ 132. The seventy charged and sent forth.
Near Samaria ?

Luke x. 1 — 12.

1 Now after these things the Lord appointed * seventy 1 others, and sent them two
and two before his face into every city and place, whither he himself was about to

2 come. And he said unto them, The harvest is plenteous, but the labourers are few :
pray ye therefore the Lord of the harvest, that he send forth labourers into his

3 harvest. Go your ways : behold, I send you forth as lambs in the midst of wolves.
4, 5 Carry no purse, no wallet, no shoes t : and salute J no man on the way. And into

6 whatsoever house ye shall 2 enter, first say, Peace be to this house. And if a son
of peace be there, your peace shall rest upon 3 him: but if not, it shall turn to you

7 again. And in that same house remain ||, eating and drinking such things as they

8 give : for the labourer is worthy of his hire. Go not from house to house. And
into whatsoever city ye enter, and they receive you, eat such things as are set before

9 you : and heal the sick that are therein, and say unto them, The kingdom of God

* Some think that, as the Lord at first £ This was not discourtesy but simply
sent forth the twelve to the Jews in their haste. The elaborate and ceremonious salu-
twelve tribes, — so he now sent the seventy to tations of eastern nations were much too
the seventy heathen nations, that being the tedious to be observed by evangelists pro-
number at which the Jews of that day claiming the gospel of God : see Smith' '■■>
reckoned the Gentiles. D. B. iii. 1098.

t See Matt. x. 10 and Luke ix. 3, § 87. || See Matt. x. 11 and Luke ix. 4, § 87.

131 9—2

§§ 132—134]

THE PUBLIC MINISTRY OF OUR LORD

Luke x. 9-12.

io is come nigh unto you. But into whatsoever city ye shall enter, and they receive
n you not, go out into the streets thereof and say, Even the dust from your city, that

cleaveth to our feet, we do wipe off against you: howbeit know this, that the
12 kingdom of God is come nigh. I say unto you, It shall be more tolerable in that

day for Sodom, than for that city.

1 Manv ancient authorities add and two : and so in ver. 17, § 134. 2 Or, enter first, say 3 Or, it

§ 133. The impenitent cities of Galilee denounced.

Near Samaria.

Matt, xi 20—24.

20 Then began he to upbraid the cities
wherein most of his 1 mighty works were

done, because they repented not.

21 Woe unto thee, Chorazin ! woe unto
thee, Bethsaida ! for if the x mighty
works had been done in Tyre and Sidon
which were done in you, they would

have repented long ago

in sackcloth and ashes.

22 Howbeit I say unto you,

it shall be more tolerable for Tyre and
Sidon in the day of judgement,

23 than for you. And thou, Capernaum,
shalt thou be exalted unto heaven ? thou

shalt 2 go down unto Hades :
for if the 1 mighty works had been done
in Sodom which were done in thee, it
would have remained until this day.

24 Howbeit I say unto you, that it shall
be more tolerable for the land of Sodom
in the day of judgement, than for thee.

Luke x. 13-16.

13 Woe unto thee, Chorazin ! woe unto

thee, Bethsaida ! for if the * mighty

works had been done in Tyre and Sidon,

which were done in you, they would

have repented long ago,

sitting

in sackcloth and ashes.

u Howbeit

it shall be more tolerable for Tyre and

Sidon in the judgement,

15 than for you. And thou, Capernaum,

shalt thou be exalted unto heaven ? thou

shalt be brought down unto Hades.

1 Gr. powers.

16 He that heareth you heareth me; and
he that rejecteth you rejecteth me ; and
he that rejecteth me rejecteth him that
sent me.

^ Many ancient authorities read be brought down.

§ 134. Return of the seventy.

Probably at some place on the road from Samaria to Jerusalem.
Matt. xi. 25—30. Luke x. 17—24.

17 And the seventy * returned with joy,
saying, Lord, even the 3 devils are subject

* Robinson (p. 99) suggests that the seventy
were appointed in Samaria and returned to
the Lord at or near Jerusalem. This seems
to be inadmissible. It is not easy to fix the
dates and routes of the journeys made by our
Lord at this time, (see § 130 note t) but it
would seem that when the time for his final

visit to Jerusalem and his crucifixion ap-
proached (Luke ix. 51, § 130), he commenced
his journey, teaching as he went (Mark x. 1,
§ 130) ; and that "after these things," he sent
the seventy "before his face" (Luke x. 1,
§ 132). Luke relates their return in immediate
connexion with their appointment. Robinson

132

THE PUBLIC MINISTRY OF OUR LORD.

[§134

Matt. xi. 25—30.

25 At that season

Jesus answered
and said, I * thank thee, O Father, Lord
of heaven and earth, that thou didst
hide these things from the wise and
understanding, and didst reveal them

26 unto babes : yea, Father, 2 for so it was

27 well-pleasing in thy sight. All things
have been delivered unto me of my
Father: and

no one knoweth the Son,

save the Father ;

neither doth any know the Father,

save the Son, and he to whomsoever

the Son willeth to reveal him.

28 Come unto me, all ye that labour and
are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn of
me ; for I am meek and lowly in heart :
and ye shall find rest unto your souls.

30 For my yoke is easy, and my burden
is light.

Luke x. 17-24.

18 unto us in thy name. And he said
unto them, I beheld Satan falling as

19 lightning from heaven. Behold, I have
given you authority to tread upon ser-
pents and scorpions, and over all the
power of the enemy : and nothing shall

20 in any wise hurt you. Howbeit in this
rejoice not, that the spirits are subject
unto you; but rejoice that your names*
are written in heaven.

21 In that same hour

he rejoiced 4 in the Holy Spirit,

and said, I 1 thank thee, O Father, Lord
of heaven and earth, that thou didst
hide these things from the wise and
understanding, and didst reveal them
unto babes : yea, Father ; 2 for so it was

22 well-pleasing in thy sight. All things
have been delivered unto me of my
Father: and

no one knoweth who the Son is,

save the Father ;

and who the Father is,

save the Son, and he to whomsoever

the Son willeth to reveal him.

23 And turning to the disciples, he said
privately, Blessed are the eyes which

24 see the things that ye see : for I say
unto you, that many prophets and kings
desired to see the things which ye see,
and saw them not; and to hear the
things which ye hear, and heard them
not.

I Or, praise " Or, that

s Gr. demons.

4 Or, by

thinks this is done " by anticipation," and
accordingly transfers the return to a later
date. I see no sufficient justification for this.
The Gospel narrative indicates that the
seventy did not leave him in Samaria, and
rejoin him in Jerusalem, but that they " re-
" turned." The whole tone of the narrative
seems to suggest a hasty and indeed imme-
diate return ; and its cause is revealed by
their language and demeanour. As soon as

they began their mission they found them-
selves endued with an unsuspected miraculous
power. Overwhelmed with gladness and awe
they at once "returned with joy" to report
the news to their Lord. And once more
commissioned by him they probably renewed
their work, and we have no record that they
ever reassembled until after the crucifixion.

* See Phil. iv. 3, and compare therewith
Exod. xxxii. 32, and Rev. iii. 5.

133

§§ 135, 136] THE PUBLIC MINISTRY OF OUR LORD.

§ 135. Jesus heals an infirm woman on the sabbath, and reproves the
fault-finding ruler of the synagogue.

Capernaum.

Luke xiii. 10—17.

]0 il And he was teaching in one of the synagogues on the sabbath day. And behold,
a woman which had a spirit of infirmity eighteen years ; and she was bowed together,

12 and could in no wise lift herself up. And when Jesus saw her, he called her, and

13 said to her, Woman, thou art loosed from thine infirmity. And he laid his hands
u upon her: and immediately she was made straight, and glorified God. And the ruler

of the synagogue, being moved with indignation because Jesus had healed on the
sabbath, answered and said to the multitude, There are six days in which men ought
to work : in them therefore come and be healed, and not on the day of the sabbath.

15 But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the

16 sabbath loose his ox or his ass from the 1 stall, and lead him away to watering ? And
ought not this woman, being a daughter of Abraham, whom Satan had bound, lo,
these eighteen years, to have been loosed from this bond on the day of the sabbath ?

n And as he said these things, all his adversaries were put to shame : and all the multi-
tude rejoiced for all the glorious things that were done by him.

i Gr. manfjer.

§ 136. Incidents of the journey to Bethany.

Luke xiii. 22—35.

22 And he went on his way through cities and villages, teaching, and journeying on

23 unto Jerusalem. And one said unto him, Lord, are they few that be saved 1 And

24 he said unto them, Strive to enter in by the narrow door : for many, I say unto you,

25 shall seek to enter in, and shall not be x able. When once the master of the house is
risen up, and hath shut to the door, and ye begin to stand without, and to knock at
the door, saying, Lord, open to us ; and he shall answer and say to you, I know you

26 not whence ye are ; then shall ye begin to say, We did eat and drink in thy presence,

27 and thou didst teach in our streets ; and he shall say, I tell you, I know not whence

28 ye are ; depart from me, all ye workers of iniquity. There shall be the weeping and
gnashing of teeth,* when ye shall see Abraham, and Isaac, and Jacob, and all the

29 prophets, in the kingdom of God, and yourselves cast forth without. And they shall
come from the east and west, and from the north and south, and shall 2 sit down in

30 the kingdom of God. And behold, there are last which shall be first, and there are
first which shall be last.

31 In that very hour there came certain Pharisees, saying to him, Get thee out, and go

32 hence : t for Herod would fain kill thee. And he said unto them, Go and say to that
fox, Behold, I cast out 3 devils and perform cures to-day and to-morrow, and the third

33 day 4 I am perfected. Howbeit I must go on my way to-day and to-morrow and the

34 day following : for it cannot be that a prophet perish out of Jerusalem. O Jerusalem,
Jerusalem, J which killeth the prophets, and stoneth them that are sent unto her!
how often would I have gathered thy children together, even as a hen gathereth her

35 own brood under her wings, and ye would not ! Behold, your house is left unto you
desolate: and I say unto you, Ye shall not see me, until ye shall say, || Blessed is he
that cometh in the name of the Lord.

i Or, able, when once - Or. recline. 3 Gr. demons. * Or, I end my course (Amer.)

* See Matt. viii. 11, 12, § 51. Heb. ii. 10.

t This seems to indicate that the Lord was X See Matt, xxiii. 37—39, § 170.

at this time in Persea, which was under Herod's |j Predicting his triumphal entry on his

jurisdiction. He was steadily making his next visit to Jerusalem. See Matt. xxi. 9

way to Jerusalem to be "perfected," (to end and parallel passages in § 155.

his course, see marginal note 4 ,) and compare

134

THE PUBLIC MINISTRY OF OUR LORD. [§§ 137, 138

§ 137. Jesus on the sabbath heals a dropsical man.
On the way to Bethany.

Luke xiv. 1—6.

1 And it came to pass, when he went into the house of one of the rulers of the

2 Pharisees on a sabbath to eat bread, that they were watching him. And behold, there

3 was before him a certain man which had the dropsy. And Jesus answering spake
unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not ?

4 But they held their peace. And he took him, and healed him, and let him go.

5 And he said unto them, Which of you shall have *an ass or an ox fallen into a well,

6 and will not straightway draw him up on a sabbath day % And they could not
answer again unto these things.

1 Many ancient authorities read a son. See ch. xiii. 15, § 135.

§ 138. The parable of the great supper.

On the way to Bethany.

Luke xiv. 7 — 24.

7 And he spake a parable unto those which were bidden, when he marked how they

8 chose out the chief seats ; saying unto them, When thou art bidden of any man to a
marriage feast, x sit not down in the chief seat; lest haply a more honourable man

9 than thou be bidden of him, and he that bade thee and him shall come and say to
thee, Give this man place ; and then thou shalt begin with shame to take the lowest

10 place. But when thou art bidden, go and sit down in the lowest place ; that when he
that hath bidden thee cometh, he may say to thee, Friend, go up higher: then shalt

n thou have glory in the presence of all that sit at meat with thee. For every one that
exalteth himself shall be humbled ; and he that humbleth himself shall be exalted.

12 And he said to him also that had bidden him, When thou makest a dinner or a
supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbours ;

13 lest haply they also bid thee again, and a recompense be made thee. But when thou
u makest a feast, bid the poor, the maimed, the lame, the blind : and thou shalt bo

blessed ; because they have not wherewith to recompense thee : for thou shalt be
recompensed in the resurrection of the just.

15 And when one of them that sat at meat with him heard these things, he said unto

16 him, Blessed is he that shall eat bread in the kingdom of God. But he said unto

17 him, *A certain man made a great supper ; and he bade many : and he sent forth
his 2 servant at supper time to say to them that were bidden, Come ; for all things

18 are now ready. And they all with one consent began to make excuse. The first said
unto him, I have bought a field, and I must needs go out and see it : I pray thee have

19 me excused. And another said, I have bought five yoke of oxen, and I go to prove

20 them : I pray thee have me excused. And another said, I have married a wife, and
2i therefore I cannot come. And the -'servant came, and told his lord these things.

Then the master of the house being angry said to his 2 servant, Go out quickly into
the streets and lanes of the city, and bring in hither the poor and maimed and blind

22 and lame. And the 2 servant said, Lord, what thou didst command is done, and yet

23 there is room. And the lord said unto the 2 servant, Go out into the highways and

24 hedges, and constrain them to come in, that my house may be filled. For I say unto
you, that none of those men which were bidden shall taste of my supper.

1 Gr. recline not. - Gr. bondservant.

Compare Matt. xxii. 1—10, § 165.

135

§§ 139—141] THE PUBLIC MINISTRY OF OUR LORD.

§ 139. Jesus teaches forbearance, faith and humility.

Luke xvii. 1 — 10.

1 And he said unto his disciples, It is impossible but that occasions of stumbling

2 should come : but woe unto him, through whom they come ! It were well for him if
a millstone were hanged about his neck, and he were thrown into the sea, rather than

3 that he should cause one of these little ones to stumble. Take heed to yourselves : if

4 thy brother sin, rebuke him ; and if he repent, forgive him. And if he sin against
thee seven times in the day, and seven times turn again to thee, saying, I repent ;
thou shalt forgive him.

5, 6 And the apostles said unto the Lord, Increase our faith. And the Lord said, If
ye 1 have faith as a grain of mustard seed*, ye would say unto this sycamine tree, Be

7 thou rooted up, and be thou planted in the sea ; and it 2 would have obeyed you. But
who is there of you, having a 3 servant plowing or keeping sheep, that will say unto

8 him, when he is come in from the field, Come straightway and sit down to meat ; and
will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and
serve me, till I have eaten and drunken ; and afterward thou shalt eat and drink %

9 Doth he thank the 3 servant because he did the things that were commanded ?

10 Even so ye also, when ye shall have done all the things that are commanded you, say,
We are unprofitable 4 servants: we have done that which it was our duty to do.

1 Or, had (Amer.) 2 Or, ivould obey (Amer.) 3 Gr. bondservant. * Gr. bondservants.

§ 140. The cleansing of ten lepers.

A village of Samaria.

Luke xvii. 11—19.

u And it came to pass, : as they were on the way to Jerusalem, that he was passing

12 2 through the midst of Samaria and Galilee. And as he entered into a certain village,

13 there met him ten men that were lepers, which stood afar off: and they lifted up their
u voices, saying, Jesus, Master, have mercy on us. And when he saw them, he said unto

them, Go and shew yourselves unto the priests f. And it came to pass, as they went,

15 they were cleansed. And one of them, when he saw that he was healed, turned back,

16 with a loud voice glorifying God ; and he fell upon his face at his feet, giving him

17 thanks : and he was a Samaritan. And Jesus answering said, Were not the ten

18 cleansed ? but where are the nine ? 3 Were there none found that returned to give

19 glory to God, save this 4 stranger? And he said unto him, Arise, and go thy way:
thy faith hath 5 made thee whole.

* Or, as he was - Or, between Or, along the borders of (Amer.) 3 Or, There were none found. ..save this

stranger. * Or, alien 5 Or, saved thee

§ 141. Jesus foretells the suddenness of judgment.

(This section, and those immediately following, contain the account of our Lord's acts and
teachings on his way to Jerusalem for the last time. They cannot be more strictly localised
with certainty.)

Luke xvii. 20—37.

20 And being asked by the Pharisees, when the kingdom of God cometh, he answered

21 them and said, The kingdom of God cometh not with observation : neither shall they
say, Lo, here ! or, There ! for lo, the kingdom of God is * within you.

22 And he said unto the disciples, The days will come, when ye shall desire to see one

23 of the days of the Son of man, and ye shall not see it. And they shall say to you,

24 Lo, there ! Lo, here ! go not away, nor follow after them : for as the lightning, when it
lighteneth out of the one part under the heaven, shineth unto the other part under

25 heaven ; so shall the Son of man be 2 in his day. But first must he suffer many things

26 and be rejected of this generation. And as it came to pass in the days of Noah, even so

* Compare Matt. xvii. 20, § 104. t Lev. xiii. 2 &c.

136

THE PUBLIC MINISTEY OF OUR LOED. [§§ 141—143

Luke xvii. 26—37.

27 shall it be also in the days of the Son of man *. They ate, they drank, they married,
they were given in marriage, until the day that Noah entered into the ark, and the

28 flood came, and destroyed them all. Likewise even as it came to pass in the days of

29 Lot; they ate, they drank, they bought, they sold, they planted, they builded ; but +in
the day that Lot went out from Sodom it rained fire and brimstone from heaven, and

30 destroyed them all : after the same manner shall it be in the day that the Son of man

31 is revealed. In that day, he which shall be on the housetop, and his goods in the
house, let him not go down to take them away : and let him that is in the field like-

32, 33 wise not return back. Eemember Lot's wife \. Whosoever shall seek to gain his

34 3 life shall lose it : but whosoever shall lose his Hife shall 4 preserve it. I say unto you,
In that night there shall be two men on one bed ; the one shall be taken, and the

35 other shall be left. There shall be two women grinding together ; the one shall be
37 taken, and the other shall be left 5 . And they answering say unto him, Where, Lord?

And he said unto them, Where the body is, thither will the 6 eagles also be gathered
together ||.

1 Or, in the midst of vuu 2 Some ancient authorities omit in his day. 3 Or, soul * Gr. save it alive.

5 Some ancient authorities add ver. 36 There shall be two men in the .field ,• the one shall be taken, and the other shall be
left. « Or, vultures

§ 142. The parable of the unrighteous judge.

Luke xviii. 1—8.

1 And he spake a parable unto them to the end that they ought always to pray, and

2 not to faint; saying, There was in a city a judge, which feared not God, and regarded

3 not man : and there was a widow in that city ; and she came oft unto him, saying,
i 1 Avenge me of mine adversary. And he would not for a while: but afterward he said
5 within himself, Though I fear not God, nor regard man ; yet because this widow

troubleth me, I will avenge her, 2 lest she 3 wear me out by her continual coming.
6,7 And the Lord said, Hear what 4 the unrighteous judge saith. And shall not God

avenge his elect, which cry to him day and night, 5 and he is longsuffering over them?
8 I say unto you, that he will avenge them speedily. Howbeit when the Son of man

cometh, shall he find 6 faith on the earth ?

1 Or, Do me justice of: and so in ver. 5, 7, S. 2 Or, lest at last by her coming she wear me out (Amer.)

s Gr. bruise. 4 Gr. thejwlae of unrighteousness. 5 Or, and yet he Or, and is he slow to punish on their

behalf? (Amer.) « Or, the faith

§ 143. The parable of the Pharisee and the publican.

Luke xviii. 9 — 14.

9 And he spake also this parable unto certain which trusted in themselves that they

10 were righteous, and set J all others at nought: Two men went up into the temple

n to pray ; the one a Pharisee, and the other a publican. The Pharisee stood and

prayed thus with himself, God, I thank thee, that I am not as the rest of men,

12 extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I

13 give tithes of all that I get. But the publican, standing afar off, would not lift up so
much as his eyes unto heaven, but smote his breast, saying, God, 2 be merciful to me

U 3 a sinner. I say unto you, This man went down to his house justified rather than
the other : for every one that exalteth himself shall be humbled ; but he that humbleth
himself shall be exalted.

1 Gr. the rest. 2 Or, be propitiated s Or, the tinner

* Gen. vii. 4, 13, 21, 22. % Gen. xix. 26.

t Gen. xix. 24, 25. II Matt. xxiv. 28, § 172.

137

§ 144]

THE PUBLIC MINISTRY OF OUR LORD.

§ 144. Jesus discourses on marriage and divorce.

Matt. xix. 3—12.

And there came unto him l Pharisees,

2 tempting him,

and saying, Is it lawful for a

man to put away his wife

for every cause ?

And he answered and said,

Have ye not read, that he which

3 made them from the beginning

made them male and female,

5 and said,

For this cause shall a man leave his
father and mother, and shall cleave to
his wife; and the twain shall become

6 one flesh ? So that they are no more
twain, but one flesh. What therefore
God hath joined together, let not man

put asunder.

- They say unto him, Why then did
Moses* command to give a bill of
divorcement, and to put her away 1

8 He saith unto them,

Moses for your hardness of heart suffered
you to put away your wives : but from
the beginning it hath not been so.

9 And I say unto you,
Whosoever shall put away his wife,

4 except for fornication,

and shall marry another,

committeth adultery :

5 and he that marrieth her when she is

put away committeth adultery.

Mark x. 2—12.

2 And there came unto him Pharisees,

and asked him, Is it lawful for a
man to put away his wife ?

2 tempting him.

3 And he answered and said unto them,

4 What did Moses command you ? And
they said, * Moses suffered to write a
bill of divorcement, and to put her away.

5 But Jesus said unto them, For your
hardness of heart he wrote you this
commandment.

6 But from the beginning of the creation,

male and female made he them.

7 For this cause shall a man leave his
father and mother, 6 and shall cleave to

8 his wife ; and the twain shall become
one flesh : so that they are no more

9 twain, but one flesh. What therefore
God hath joined together, let not man

put asunder.

10 And in the house the disciples asked

him again of this matter.

And he saith unto them,

Whosoever shall put away his wife,

and marry another,
committeth adultery against her :

12 and if she herself shall put away her
husband, and marry another, she com-
mitteth adultery.

10 The disciples say unto him, If the case
of the man is so with his wife, it is not

n expedient to marry. But he said unto

12 them, All men cannot receive this saying, but they to whom it is given. For there are
eunuchs, which were so born from their mother's womb : and there are eunuchs, which
were made eunuchs by men : and there are eunuchs, which made themselves eunuchs
for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

1 Many authorities, some ancient, insert the. 2 Or, making trial of (Amer.) 3 Some ancient authorities

read created. * Some ancient authorities read tavinq for the cause of fornication, maketh her an adulteress : as

in ch. v. 32, § 50. 6 The following words, to the end of the verse, are omitted by some ancient authorities.

c Some ancient authorities omit and shall cleave to his wife.

Deut. xxiv. 1.

138

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 145, 146

§ 145. Jesus blesses little children.

Matt. xix. 13—15.

Then were there

brought unto him

little children, that he

should lay his hands

on them,

and pray :

and the disciples

rebuked them.
But Jesus

said, Suffer
the little children,

and forbid them not,
to come mi to me :
for * of such is the

kingdom of heaven.

And he laid his hands

on them,
and departed thence.

1 Or, to such belongeth (Amer.)

Mark x. 13—16.

13 And they 15
2 brought unto him

little children, that he

should touch

them:

and the disciples

rebuked them.

14 But when Jesus saw it, 16

he was moved with
indignation, and

said unto them, Suffer
the little children
to come unto me ;
forbid them not:

for * of such is the
kingdom of God.

15 Verily I say unto you,
Whosoever shall not re-
ceive the kingdom of
God as a little child, he
shall in no wise enter
therein.

16 And he took them in
his arms, and blessed

them, laying his hands
upon them.

Luke xviii. 15—17.

And they

-brought unto him also

their babes, that he

should touch

them:

but when the disciples

saw it, they

rebuked them.

But Jesus

called them unto him,

saying, Suffer

the little children

to come unto me,

and forbid them not :

for x of such is the
kingdom of God.
Verily I say unto you,
Whosoever shall not re-
ceive the kingdom of
God as a little child, he
shall in no wise enter
therein.

Or, were bringing (Amer.)

§ 146. The rich young ruler.

.Matt. xix. 16—30. Mark x. 17—31.

And behold, 17 And as he was going is

forth 6 into the way, there

ran

one

to him,

and kneeled to him,

and asked him,

Good 2 Master,

what

shall I do that I may

inherit eternal life ?

18 And Jesus said unto him,

one
came to him

and said,

blaster 2 ,

what good thing

shall I do, that I may

have eternal life ]

And he said unto him,

3 Why askest thou me

concerning that which

is good ?

Why callest thou me
good?

139

Luke xviii. 18—30.

And

a certain ruler

asked him, saying,

Good 2 Master,

what

shall I do to

inherit eternal life ?

19 And Jesus said unto him,

Why callest thou me
good?

146]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xix. 17—22.

One there is who is good :

but if thou wouldest

enter into life, keep the

18 commandments. He saith

unto him, Which? And

Jesus said,

Thou shalt not kill*

Thou shalt not commit

adultery,

Thou shalt not steal,

Thou shalt not bear

false witness,

19 Honour thy father

and thy mother :

and, Thou shalt love thy

neighbour as thyself.

20 The young man saith

unto him,

All these things have
I observed :

what lack I yet?

21 Jesus

said unto him,

If thou wouldst be

perfect,

go, sell that

thou hast, and give

to the poor,
and thou shalt have
treasure in heaven :
and come, follow me.
22 But when the young-
man heard the saying,

he went away

sorrowful :

for he was one that

had great possessions.

Mark x. 18-22.

none is good, save one,
even God.

19 Thou knowest the
commandments,

Do not kill*.

Do not commit

adultery,

Do not steal,

Do not bear

false witness,

Do not defraud,

Honour thy father

and mother.

And he said

unto him,

2 Master,

all these things have

I observed

from my youth.

And Jesus

looking upon him

loved him,

and said unto him,

One thing thou lackest :

go, sell whatsoever
thou hast, and give

to the poor,

and thou shalt have

treasure in heaven :

and come, follow me.

But

his countenance fell
at the saying,

and he went away

sorrowful :

for he was one that

had great possessions.

Luke xviii. 19—23.

none is good, save one,
even God.

Thou knowest the

commandments,

Do not commit adultery,

Do not kill*,

Do not steal,
Do not bear

false witness,

Honour thy father
and mother.

And he said,

All these things have
I observed
from my youth up.

And when Jesus
heard it,

he said unto him,

One thing thou lackest

yet:

sell all that

thou hast, and distribute

unto the poor,

and thou shalt have

treasure in heaven :

and come, follow me.

23 But when he

heard these things,

he became exceeding
sorrowful ;

for he was
very rich.

See Exod. xx. 3 &c, and Deut. v. 6 &c.
140

THE PUBLIC MINISTRY OF OUE LOED.

[§ 146

Matt. xix. 23—27.

23 And Jesus

said

unto his disciples,

Verily I say unto you,

It is hard for a

rich man to enter

into the kingdom of

heaven.

24 And again I say unto you,

It is easier for a

camel to go*

through a needle's eye,

than for a rich man to

enter into the kingdom

of God.

25 And when

the disciples heard it,

they were astonished

exceedingly,

saying,

Who then can be saved 1

28 And Jesus

looking upon them

said to them,

With men this is

impossible ;

but with God
all things

are possible f.

27 Then answered Peter

and said unto him,

Lo, we have left all,

and followed thee ;

Mark x. 23—28.

23 And Jesus

looked round about,

and saith
unto his disciples,

How hardly shall they

that have riches enter

into the kingdom of

God!

24 And the disciples were
amazed at his words. But
Jesus answereth again,
and saith unto them,
Children, how hard is it
7 for them that trust in
riches to enter into the
kingdom of God !

25 It is easier for a

camel to go*

through a needle's eye,

than for a rich man to

enter into the kingdom

of God.

26 And

they were astonished

exceedingly,

saying 8 unto him,

Then who can be saved ?

27 Jesus
looking upon them

saith,

With men it is

impossible,

but not with God :

for all things

are possible with Godf .

28 Peter began
to say unto him,

Lo, we have left all,
and have followed thee.

Luke xviii. 24— 2S.

And Jesus
seeing him

. said.

How hai'dly shall they

that have riches enter

into the kingdom of

God!

For it is easier for a

camel to enter in*

through a needle's eye,

than for a rich man to

enter into the kingdom

of God.

And

they that heard it

said,
Then who can be saved?
27 But he

said,

The things which are

impossible with men

are possible with Godf.

And Peter

said,

Lo, we have left 10 our own,

and followed thee.

* Various readings and theories have been
suggested with the object of explaining our
Lord's expression, by making it describe a
task of extreme difficulty, but not actual
impossibility. All these attempts are fanciful
and futile. The literal rendering is the safest.
The language of the disciples shews that tbey
thought the Master's meaning did involve an
absolute impossibility, and his answer (Mark
x. 27) is founded on this understanding. He

adopts the version thus accepted by them, and
rests his lesson on God's infinite love and
power as man's only but all-sufficient resource
in the face of his own helpless and hopeless
self-despair. Similar proverbs, as strong and
crushing, are found in the Talmud and are in
use iu the East to this day; and a striking
parallel is found in Matt, xxiii. 24, § 170.
t Gen. xviii. 14.

141

§§ 146, 147]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xix. 27—30.

what then shall we have ?*
And Jesus said
unto them,
Verily I say. unto you,
that ye which have fol-
lowed me, in the regener-
ation when the Son of
man shall sit on the
throne of his glory f, ye
also shall sit upon twelve
thrones, judging the
twelve tribes of Israel J.
And every one that
hath left houses,

or brethren, or sisters,

or father, or mother 4 ,

or children,

or lands,

for my name's sake,

shall receive
5 a hundredfold,

Mark x. 29-31.

Jesus said,

Verily I say unto you,

Luke xviii. 29, 30.

And he said
unto them,
Verily I say unto

you,

There is no man that
hath left house,

or brethren, or sisters,

or mother, or father,

or children,

or lands,

for my sake, and for

the gospel's sake,

30 but he shall receive

a hundredfold

now in this time,

houses, and brethren, and

sisters, and mothers, and

children, and lands, with

persecutions ;

and

in the 9 world to come

eternal life.

31 But many that are first
shall be last; and the
last first.

There is no man that

hath left house,

or wife,

or brethren,

or parents,

or children,

for the

kingdom of God's sake,

30 who shall not receive

manifold more

in this time,

and

in the 9 world to come

eternal life.

and shall inherit

eternal life.
30 But many shall be last
that are first ; and first
that are last.

1 Some ancient authorities read Good Master. See Mark x. 17 ; Luke xviii. 18. • Or, Teacher 3 Some

ancient authorities read Why call est thou me good? None, is good save one, even God. See Mark x. 18 ; Luke xviii. 19.
* Many ancient authorities add or 'rife : as in Luke xviii. 29. 5 Some ancient authorities read manifold.

6 Or, on his way 7 Some ancient authorities omit for them that trust in riches. 8 Many ancient authorities

read among themselves. 9 Or, age 10 Or, our own homes

§ 147. The parable of the labourers in the vineyard.

Matt. xx. 1—16.

1 For the kingdom of heaven is like unto a man Hhat is a householder, which went

2 out early || in the morning to hire labourers into his vineyard. And when he had

3 agreed with the labourers for a 2 penny a day, he sent them into his vineyard. And

* The question suggested by Mark (verse 28)
and by Luke (verse 28) and formally recorded
by Matthew (verse 27) is doubly answered.
First, by the prophetic promise which follows
it in this section ; and secondly, by the
parable in the next section. Peter's selfish
desire for a reward is answered in both cases
by the same words which thus connect them
together. See Matt. xix. 30 and compare
Matt. xx. 16 in the next section.

t Matt. xxv. 31, § 176.

X Luke xxii. 30, § 183.

|j The first set of labourers were hired
"early in the morning," probably at six o'clock,
the usual commencement of the labourer's
working day. The second set (verse 3) at
nine a.m.; the third set (verse 5) at mid-
day ; — the fourth set (verse 5) at three in
the afternoon. The last set were sent into
the vineyard (verse 6) at five p.m. The
day's work ended an hour later, at six
o'clock. See Note J, page Hi.

142

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 147, 148

Matt. xx. 3— 10.

he went out about the third hour, and saw others standing in the marketplace idle ;

4 and to them he said, Go ye also into the vineyard, and whatsoever is right I will give

5 you. And they went their way. Again he went out about the sixth and the ninth

6 hour, and did likewise. And about the eleventh hour he went out, and found others

7 standing ; and he saith unto them, Why stand ye here all the day idle ? They say
unto him, Because no man hath hired us. He saith unto them, Go ye also into the

8 vineyard. And when even was come, the lord of the vineyard saith unto his steward,
Call the labourers, and pay them their hire, beginning from the last unto the first.

9 And when they came that ivere hired about the eleventh hour, they received every

10 man a 2 penny. And when the first came, they supposed that they would receive more ;
n and they likewise received every man a 2 penny. And when they received it, they

12 murmured against the householder, saying, These last have spent but one hour, and
thou hast made them equal unto us, which have borne the burden of the day and the

13 3 scorching heat. But he answered and said to one of them, Friend, I do thee no
U wrong: didst not thou agree with me for a 2 penny ? Take up that which is thine,

15 and go thy way; it is my will to give unto this last, even as unto thee. Is it not
lawful for me to do what I will with mine own ? or is thine eye evil, because I am

16 good ? So the last shall be first, and the first last *.

1 Or, that was (Amer.) % Or, shilling (Amer.) See marginal note on chap, xviii. 28, § 110. See also note Q,

pp. Ixxiv, lxxv. a Or, hot wind

Jesus a third time foretells his death and resurrection.

Luke xviii. 31—31.
32

§148.

Matt. xx. 17—19.

And as Jesus was

going up to Jerusalem,

he took
the twelve disciples

Mark x. 32—34.

And they were
in the way,
going up to Jerusalem ;
and Jesus was going be-
fore them : and they were
amazed; x and they that
followed were afraid.
And he took

again f
the twelve,

And he took unto him
the twelve,

* See note to Matt. xix. 27 in last section.

t Our Lord had foretold his passion on, at
least, two previous occasions. See Matt. xvi.
21 and parallel passages in § 102 ; Matt.
xvii. 23 and parallel passages in § 105. See
also Mark ix. 9, 10, § 103. To us, after the
event, these predictions seem so clear and
definite as to leave no room for misconception
or doubt. But the rooted expectations of the
Jews blinded them. They believed that the
crisis of the Lord's history was swiftly ap-
proaching, but they could not understand its
nature. Firmly convinced that the kingdom
for which they looked and which he frequently
foretold would be an earthly and a Jewish
dominion, they expected him to head the army
of God and His people, to overthrow the
Roman legions and reign with universal and
everlasting sway. They anticipated the prizes
of conquest and the offices of power (Matt.
xix. 27, § 146 ; Matt. xx. 21, § 149), and they
looked for them immediately (Luke xix. 11,
§ 153) and wrangled already for their posses-
sion. They could not in any literal sense

reconcile his predictions of a shameful death
with such a triumph as they expected, and
they seem therefore to have conceived that
his language was figurative when he spoke of
suffering, humiliation, death and resurrection.
"They understood none of these things"
(Luke xviii. 34, § 148, and see Mark ix. 10,
§ 103 ; Mark ix. 32, § 105). [Even after his
resurrection they still dwelt on the old
ambition, see Acts i. 6, § 253.] They could
however see very clearly that in the then temper
of the people and their rulers his visit to
Jerusalem was most dangerous. If he would
wait till the populace swayed by his miracles
and goodness had made him their idol he
might succeed in his proposed civil revolution.
But if he threw himself now into the hands
of his enemies the consequences might be
fatal. This seemed so obvious to everybody
that " they were amazed" (Mark x. 32) at his
apparent rashness ; and it seemed likely to
involve his disciples in such danger that
" they that followed were afraid."

143

§§ 148, 149]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xx. 17—19.

apart,
and in the way

he said unto them,

Behold, we go up

to Jerusalem ;

and the Son of man

shall be delivered unto

the chief priests and

scribes ; and they

shall condemn him

to death,

and shall deliver him

unto the Gentiles

to mock,

and to scourge,

and to crucify :

and the third day

he shall be raised up.

Mark x. 3^ — 34.

and
began to tell them the
things that were to hap-
pen unto him,

saying,

Behold, we go up

to Jerusalem ;

and the Son of man

shall be delivered unto

the chief priests and

the scribes ; and they

shall condemn him

to death,

and shall deliver him

unto the Gentiles : and

they shall mock him,

and shall spit upon him,

and shall scourge him,

and shall kill him ;

and after three days

he shall rise again.

Luke xviii. 31—34.

and

said unto them,
Behold, we go up
to Jerusalem,
and all the things that
are written 2 by the pro-
phets shall be accomplish-
ed unto

the Son of man.

i Or, but some as they folloiced ivere afraid

32 For he shall be delivered
up unto the Gentiles,
and shall be mocked,
and shamefully entreated,
and spit upon :
.33 and they shall scourge
and kill him :
and the third day
he shall rise again.
34 And they understood
none of these things;
and this saying was hid
from them, and they per-
ceived not the things that
were said.

2 Or, through

§ 149. The selfish ambition of James and John.

Matt. xx. 20—28.

Then came to him

the mother of*

the sons of Zebedee with her sons,

worshipping him, and asking a certain

thing of him.

And he said unto her,

What wouldest thou ?

She saith unto him, Command

that these my two sons may sit,

one on thy right hand, and one on

thy left hand, in thy kingdom.
But Jesus answered and said, Ye

Mark x. 35-45.

And there come near unto him
James and John, the sons of Zebedee,

saying unto him, 3 Master, we would that
thou shouldest do for us whatsoever we
shall ask of thee.

36 And he said unto them,

What would ye that I should do for you ?

37 • And they said unto him, Grant

unto us that we may sit,

one on thy right hand, and one on

thy left hand, in thy glory.

38 But Jesus said unto them, Ye

See note on Matt. viii. 5, § 51.
144

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 149—151

Matt. xx. 22—28.

know not what ye ask. Are ye able

to drink the cup that I

am about to drink ?

They say unto him, We are able.
23 He saith unto them,

My cup indeed ye shall drink :

but to sit on my right hand, and on
my left hand, is not mine to give,
but it is for them for whom it hath

been prepared of my Father.

And when the ten heard it, they

were moved with indignation

concerning the two brethren. But

Jesus called them unto him, and said,

Ye know that

the rulers of

the Gentiles lord it over them, and

their great ones exercise authority

over them. Not so shall it be among

you : but whosoever would become

great among you shall be

your } minister ; and whosoever

would be first among you shall be

your 2 servant : even as the Son

of man came not to be ministered

unto, but to minister, and to give

his life a ransom for many.f

1 Or, servant 2 Gr. bondservant. 3 Or,

Mark x. 38—45.

know not what ye ask. Are ye able

to drink the cup that I

drink ?

*or to be baptized with the baptism

that I am baptized with 1

39 And they said unto him, We are able.

And Jesus said unto them,
The cup that I drink ye shall drink ;
and with the baptism that I am baptized
withal shall ye be baptized :

40 but to sit on my right hand or on
my left hand is not mine to give :

but it is for them for whom it hath
been prepared.

41 And when the ten heard it, they
began to be moved with indignation

42 concerning James and John. And
Jesus called them to him, and saith

unto them, Ye know that

they which are accounted to rule over

the Gentiles lord it over them ; and

their great ones exercise authority

43 over them. But it is not so among
you : but whosoever would become

great among you, shall be

44 your * minister : and whosoever
would be first among you, shall be

45 2 servant of all. 4 For verily the Son

of man came not to be ministered

unto, but to minister, and to give

his life a ransom for many.f

Teacher 4 Or, For the Son of man also (Amer.)

§ 150. Ox his way to Jericho Jesus sees Bar-Tim^eus sitting outside the
gate of the city begging. (See Note U, page lxxx.)

Mark x. 46. Luke xviii. 35.
Luke xviii. 35.

35 And it came to pass, as he drew nigh unto Jericho, a certain blind man sat by the
way side begging.

46 And they come to Jericho.

Mark x. 46.

§ 151. Jesus enters Jericho and visits Zacch^us.

Jericho.
Luke xix. 1 — 10.

l, 2 And he entered and was passing through Jericho. And behold, a man called by

3 name Zacchseus ; and he was a chief publican, and he was rich. And he sought to
see Jesus who he was ; and could not for the crowd, because he was little of stature.

4 And he ran on before, and climbed up into a sycomore tree to see him : for he was to

5 pass that way. .And when Jesus came to the place, he looked up, and said unto him,

6 Zacchseus, make haste, and come down ; for to-day I must abide at thy house. And

7 he made haste, find came down, and received him joyfully. And when they saw it,

8 they all murmured, saying, He is gone in to lodge with a man that is a sinner. And

See Luke xii. 50, § 66.

t See 1 Tim. ii. 6.

\V.

145

§§ 151, 152]

THE PUBLIC MINISTRY OF OUR LORD.

Luke xix. 8—10.

Zaccheeus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to
the poor ; and if I have wrongfully exacted aught of any man, I restore fourfold *.

9 And Jesus said unto him, To-day is salvation come to this house, forasmuch as he

10 also is a son of Abraham. For the Son of man came to seek and to save that which
was lost.

§ 152. As he leaves Jericho Jesus AGAIN SEES BaR-TiMjEUS sitting with a

COMPANION BY THE WAYSIDE AT THE GATE AND HEALS THEM BOTH.

Matt. xx. 29—34.

29 And as they went
out from Jericho,

a great multitude
followed him.

30 And behold,

two blind men

sitting
by the way side,

when they heard that

Jesus

was passing by,

cried out,

saying,

Lord,

Mark x. 46—52.

And as lie went

out from Jericho,

with his disciples

and a great multitude,

the son of Timseus,

Bartima3us,a blind beggar,

was sitting

by the way side.

47 And

when he heard that it was
Jesus of Nazareth,

Luke xviii. 3(3—43.

he began to cry
and say,

out,

35 [A certain blind man

sat

by the way side

begging :]

36 and hearing a multitude
going by, he inquired
what this meant.

37 And

they told him, that

Jesus of Nazareth

passeth by.

38 And he cried,

saying,

Jesus, thou son of David, Jesus, thou son of David,

* Zacchauis, (though a collector of a Eoman
tax,) was a Jew — "a son of Abraham" (verse
9). By the Mosaic law (see Lev. vi. 2 — 5 and
Numb. v. 6, 7), he was bound, in every case
in which he had been guilty of extortion, to
"make restitution for his guilt in full, and
" add unto it the fifth part thereof, and give it
" unto him in respect of whom he had been
" guilty." But Zacchffius shews the thorough-
ness of his remorse and reformation by the
fulness of his restitution. He had in his
mind, probably, the Roman law, and the
penalties which it affixed to his wrong-doing.
That law anciently recognised five forms of
legal procedure (legis actiones), one of which
was called the procedure by seizure of pledge
(actio per pignoris capionem). Gaius iv. 12.
This action is discussed in Gaius iv. 26 — 29.
By it a creditor was, under certain circum-
stances, enabled to seize the property of his
debtor as a pledge for the payment of his
debt. By a special provision of the law, this
right was given to the puhlicani to enable
them to collect the taxes. The pledge (pignus)
was seized with certain formal words, and

held as security for the payment of the tax
demanded; and if not duly redeemed, it would
be sold to raise the money. If this power
were abused, the wrong-doer could be punished
under the provisions of special laws. See
Digest xxxix. Tit. iv. 1, and compare §§ 3 and
4, and also 9, § 5 of the same title. From
these passages we learn that a merely illegal
demand, not supported by violence, would
give rise to an action for double value of the
property taken; if the "publican" resorted to
force, he would be liable to an action for treble
value (9, § 5). In case of ordinary robbery
with violence, and without any claim of right,
the criminal might be compelled to make to
the injured person a quadruple restitution.
Zacchffius therefore penitently puts his own
case beyond the class of wrong-doers in his
profession, and ranks himself with the lowest
malefactors. It is observable also that he
does this although (by 1, § 4) he could have
legally cleared himself* of all liability by
simply restoring the amount of his unjust
gain before any action had been commenced
against him for its recovery.

146

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 152, 153

Matt. xx. 30—34.

have mercy on us,

thou son of David.

And the multitude

rebuked them,

that they should hold

their peace : but they

cried out the more,

saying,
Lord, have mercy on
us, thou son of David.

And Jesus stood still,
and called them,

and said,
What will ye that I
should do unto you ?

33 They say
unto him, Lord,

that our eyes may be

34 opened. And Jesus, being
moved with compassion,
touched their eyes :

and straightway they

received their sight,

and followed him.

Mark x. 47-52.

have mercy on me.

And many

rebuked him,

that he should hold

his peace : but he

cried out the more

a great deal,

Thou son of David,
have mercy on me.

49 And Jesus stood still,
and said, Call ye him.

And they call the blind
man, saying unto him,
Be of good cheer : rise,

50 he calleth thee. And he,
casting away his garment,
sprang up,

and came to Jesus.

51 And Jesus answered him,

and said,

What wilt thou that I

should do unto thee 1 ?

And the blind man said

unto him, ^abboni,
that I may receive my

52 sight. And Jesus

said unto him,

Go thy way ;

thy faith hath 2 made

thee whole.

And straightway he

received his sight,

and followed him in

the way.

Luke xviii. 38—43.

have mercy on me.

And they that went

before rebuked him,

that he should hold

his peace : but he

cried out the more

a great deal,

Thou son of David,

have mercy on me.

And Jesus stood, and

commanded him to be

brought unto him :

and when he was come
near, he asked him,

What wilt thou that I

.should do unto thee ?

And he said,

Lord,

that I may receive my

sight. And Jesus

said unto him,
Receive thy sight :

thy faith hath 2 made
thee whole.

And immediately he
received his sight,
and followed him,

glorifying God : and all
the people, when they
saw it, gave praise unto
God.

1 See John xx. 16, § 242.

2 Or, saved thee

§ 153. The parable of the ten pounds.

Luke xix. 11—28.

11 And as they heard these things, he added and spake a parable, because he was nigh
to Jerusalem, and because they supposed that the kingdom of God was *immediately

12 to appear. He said therefore, A certain nobleman went into a far country, to receive

13 for himself a kingdom, and to return. And he called ten 1 servants of his, and gave
u them ten 2 pounds, and said unto them, Trade ye herewith till I come. But his citizens

Acts i. 6, § 253.

147

10—2

§§ 153, 154] THE PUBLIC MINISTRY OF OUR LORD.

Luke xix. 14—28.

hated him, and sent an ambassage after him, saying, We will not that this man reign

15 over us. And it came to pass, when he was come back again, having received the
kingdom, that he commanded these * servants, unto whom he had given the money, to

16 be called to him, that he might know what they had gained by trading. And the

17 first came before him, saying, Lord, thy pound hath made ten pounds more. And he
said unto him, Well done, thou good 3 servant : because thou wast found faithful in a

18 very little, have thou authority over ten cities. And the second came, saying, Thy

19 pound, Lord, hath made five pounds. And he said unto him also, Be thou also over

20 five cities. And 4 another came, saying, Lord, behold, here is thy pound, which I kept

21 laid up in a napkin : for I feared thee, because thou art an austere man : thou takest

22 up that thou layedst not down, and reapest that thou didst not sow. He saith unto
him, Out of thine own mouth will I judge thee, thou wicked 3 servant. Thou knewest
that I am an austere man, taking up that I laid not down, and reaping that I did not

23 sow ; then wherefore gavest thou not my money into the bank, and 6 I at my coming

24 should have required it with interest ? And he said unto them that stood by, Take

25 away from him the pound, and give it unto him that hath the ten pounds. And they

26 said unto him, Lord, he hath ten pounds. I say unto you, that unto every one that
hath shall be given ; but from him that hath not, even that which he hath shall be

27 taken away from him. Howbeit these mine enemies, which would not that I should
reign over them, bring hither, and slay them before me.

28 And when he had thus spoken, he went on before, going up to Jerusalem.

1 Gr. bondservants. 2 Mina, here translated a pound, is equal to one hundred drachmas, or about £3. 2*. Gd.

See Note Q, page lxxvL s Gr. bondservant. * Gr. the other. 5 Or, I should hare gone and required

THE LAST WEEK OF OUR LORD'S MORTAL HISTORY.

Note. [From Jericho Jesus went to Bethany*, arriving there shortly before sunset on Friday
evening. This was six days before the passover (John xii. 1). And, accordingly, on the
Thursday following, the disciples (§ 181) prepared, and (§§ 182—195) with their Lord
celebrated the paschal feast. In the mean time Jesus (and probably his disciples also, see
Mark xi. 11, § 157 ; xi. 12, § 158 ; xi. 20, § 161) lodged at Bethany every night (Mark xi. 19 and
Luke xxi. 37, § 161). Luke only says that he "lodged in the mount of Olives." Matthew
and Mark with greater precision fix the village on the mount (Bethany) at which he stayed
(§ 157). Every morning he repaired early to the temple (Luke xxi. 38, § 161) where the
people crowded to hear him; and where he openly contended all day with his foes without
restraint or fear, knowing that the time was now come for his passion and death.]

§ 154. Jesus arrives at Bethany six days before the passover. The sabbath
rest there. public excitement with regard to him and lazarus. con-
spiracy of the chief priests and pharisees to kill them both.

Bethany. {Friday and Saturday.)

John xi. 55 to xii. 1 and 9—11.

55 Now the passover of the Jews was at hand : and many went up to Jerusalem out of

50 the country before the passover, to purify themselves. They sought therefore for

Jesus, and spake one with another, as they stood in the temple, What think ye ?

* Bethany was on the Southern or ancient day (Friday) and lasted till sunset on Satur-

caravan route from Jericho to Jerusalem. day. He must therefore have been close to

The distance between these places was about the end of his journey, if he had not actually

17 miles (Thomson's The Land and the Book, reached it at sunset on Friday. After that

]>. 613), Bethany being nearly two miles from hour he could not lawfully have gone more

Jerusalem, see John xi. 18, § 128. The time of than a "sabbath day's journey," which was

our Lord's arrival at Bethany is fixed by the 2000 yards,
fact that the sabbath began at sunset on that

148

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 154, 155

John xi. 56 to xii. 1 and 9—11.

57 That he will not come to the feast ? Now the chief priests and the Pharisees had

given commandment, that, if any man knew where he was, he should shew it, that

they might take him.
xii. l Jesus therefore six days before the passover came to Bethany, where Lazarus was,

whom Jesus raised from the dead.
9 The common people therefore of the Jews learned that he was there : and they

came, not for Jesus' sake only, but that they might see Lazarus also, whom he had
10 raised from the dead. But the chief priests took counsel that they might put Lazarus
li also to death; because that by reason of him many of the Jews went away, and

believed on Jesus.

§ 155. Jesus makes his triumphal entry into Jerusalem.

Matt. xxi. 1—9.

And

when they drew
nigh unto
Jerusalem,

and came unto
Bethphage,

unto the mount

of Olives, then

Jesus sent two

disciples,

saying unto

them,

into the village

that is over

against you, and

straightway

ye shall find an
ass tied, and a
colt with her :

loose them, and
bring them
unto me.
3 And if any one

say aught
unto you,

ye shall say,

The Lord hath

need of them ;

and straightway

he will send

them.

From Bethany to Je

Mark xi. 1—10.

i And

when they drew
nigh unto
Jerusalem,

unto

Bethphage

and Bethany,

at the mount

of Olives,

he sendeth two

of his disciples,

2 and saith unto

them,

Go your way

into the village

that is over

against you : and

straightway as

ye enter into it,

ye shall find a

colt tied,

whereon no man

ever yet sat ;

loose him, and

bring him.

3 And if any one

say

unto you,

Why do ye

this?

say ye,

The Lord hath

need of him ;

and straightway

he 2 will send
him 3 back hither.

•usalem. [Sunday.)

Luke xix. 29—38.

29 And

it came to pass,

when he drew

nigh unto

Bethphage

and Bethany,

at the mount

that is 5 called

the mount

of Olives,

he sent two

of the disciples,

30 saying,

Go your way

into the village

over

against you ;

in the which as

ye enter
ye shall find a

colt tied,

whereon no man

ever yet sat :

loose him, and

bring him.

31 And if any one

ask

you,

Why do ye

loose him ?

thus shall ye say,

The Lord hath

need of him.

John xii. 12—19.

12 On the morrow

149

§ 155]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxi. 6.

6 And the disciples

went,
and did even as
Jesus appointed

them,

Mark xi. 4—6.

And they
went away,

and found
a colt tied at the
door without in
the open street ;

and they
loose
him.

And certain of
them that stood

there
said unto them,

What do ye,

loosing the colt ?

And they said

unto them even

as Jesus had said :

and they let them

Luke xix. 32-84.

32 And they
that were sent
went away,

and found

even as he had

said unto them.

And as they

were loosing

the colt,

the owners thereof

said unto them,

Why
loose ye the colt ?
34 And they said,

The Lord hath
need of him.

John xii. 12. 13.

7 a great multitude
that had come to
the feast, when
they heard that
Jesus was coming
13 to Jerusalem, took
the branches of
the palm trees,
and went forth to
meet him, and
cried out, Hosan-
na : Blessed is he
that cometh in
the name of the
Lord, even the
King of Israel*.

* This song of triumph appears to be dis-
tinct from that mentioned in Matt. xxi. 9 and
the parallel passages later on in this section ;
a careful comparison of the narratives seems
to shew that the order of events was as fol-
lows. The multitudes in Jerusalem, learning
that Jesus is about to enter the city, leave it
with the intention of meeting him. At this
very time his disciples have been dispatched
into the village to find and bring the colt ; and
having obtained it have thrown some of their

garments upon it, and have seated their Lord.
The approaching crowd beholds him on his
way. They burst into a song of welcome and
of praise (John xii. 13, § 155), and strew in his
path the "branches which they had cut from
"the fields" (Mark xi. 8, § 155) as they came.
Then, casting off their outer garments, they
pay him the homage customary to kings
(2 Kings ix. 13), by spreading them in his
path (Luke xix. 36, § 155). As they come in
sight of the city of David and near its gates,

150

THE PUBLIC MINISTRY OF OUR LORD.

[§155

Matt. xxi. 4, 5, 7.

Mark xi. 7.

Luke xix. 35.

John xii. 14—19.

and brought

7 And they bring

35 And they brought

l And Jesus,
having found

the ass,

and the colt,

the colt

him

a young ass,

unto Jesus,

to Jesus :

and put

and cast

and they threw

on them

on him

their garments ;

their garments
upon the colt,

and he sat

and set Jesus

sat

thereon.

upon him.

thereon.

thereon ;

4 Now this is come
to pass, that it

might be fulfilled which was spoken x by
the prophet, saying*,

5 Tell ye the daughter of Zion,
Behold, thy King cometh unto thee,
Meek, and riding upon an ass,
And upon a colt the foal of an ass.

as it is written,

Fear not, daughter of Zion :
behold, thy King cometh,

Matt. xxi. 8.

And the most part

of the multitude

spread their garments

in the way ;

and others

cut branches

from the trees,

sitting on an ass's colt.

16 These things understood not his disci-
ples at the first: but when Jesus was
glorified, then remembered they that
these things were written of him, and
that they had done these things unto

17 him. The multitude therefore that was
with him when he called Lazarus out of
the tomb, and raised him from the dead,

18 bare witness. For this cause also the
multitude went and met him, for that
they heard that he had done this sign.

19 The Pharisees therefore said among
themselves, 8 Behold how ye prevail
nothing : lo, the world is gone after him.

Mark xi. 8. Luke xix. 30.

3fl And as he went,

And many they

spread their garments

upon the way ;

and others

4 branches, which

they had cut

from the fields.

spread their garments
in the way.

the disciples, who had accompanied him from
Bethany, join in the anthems of the crowd,
and "the whole multitude of the disciples"
(Luke xix. 37) with the procession of "the
"multitudes that went before and those that
"followed," "began to rejoice and praise God
"with a loud voice." The words quoted in
the Gospels are taken from Psalm cxviii. 26.
But the whole Psalm was marvellously ap-
propriate to the occasion — both in its spiritual
and national references — and it is not im-
probable that the whole or a considerable

part of it had formed the chant of the exulting
multitude. It seems to have been continued
throughout his progress. It disappointed
(John xii. 19, § 155), offended (Luke xix. 39,
§ 156), and infuriated (Matt. xxi. 15, § 157)
the Pharisees. As the chorus rang through
the streets all the city was stirred (Matt. xxi.
10, § 157) ; and the children flocked even into
the temple to fill its courts with their Hosanna
to the son of David (Matt. xxi. 15, § 157).
* Zech. ix. 9.

151

§§ 155-157]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxi. 8, 9.

and spread them

in the way.

And

the multitudes

that went before

him, and that

followed,

cried,

saying,

Hosanna

to the son of David :

Blessed is

he that conieth

in the name of the Lord ;

Mark xi. 8-10.

And

they

that went before,

and they that

followed,

cried,

Hosanna in the highest.

1 Or, through
Gr. powers.

Hosanna;

Blessed is

he that cometh

in the name of the Lord :

10 Blessed is the kingdom

that cometh, the kingdom

of our father David :

Hosanna in the highest.

2 Gr. sendeth. 3 Or, again * Gr. layers ofle

i Some ancient authorities read the common people.

37 And as he was now draw-
ing nigh, even at the
descent of the mount of
Olives,

the whole multitude
of the disciples

began to rejoice

and praise God

with a loud voice

for all the 6 mighty works

which they had seen ;

saying,

Blessed is

the King that cometh

in the name of the Lord :

peace in heaven, and
glory in the highest*.

vet. 5 Or, called Olivet (Amer.)

s Or, Ye behold

§ 156. Jesus weeps over Jerusalem.

Luke xix. 39—44.

39 And some of the Pharisees from the multitude said unto him, J Master, rebuke thy

40 disciples. And he answered and said, I tell you that, if these shall hold their peace,
the stones will cry out.

41, 42 And when he drew nigh, he saw the city and wept over it, saying, 2 If thou hadst
known in this 3 day, even thou, the things which belong unto 4 peace ! but now they are

43 hid from thine eyes. For the days shall come upon thee, when thine enemies shall
cast up a 5 bank about thee, and compass thee round, and keep thee in on every side,

44 and shall dash thee to the ground, and thy children within thee ; and they shall not
leave in thee one stone upon another; because thou knewest not the time of thy
visitation.

1 Or, Teacher - Or, that thou hadst known 3 Some ancient authorities read thy day (Amer.)

4 Some ancient authorities read thy peace (Amer.) 5 Gr. palisade.

§ 157.

The multitudes in the city, and the children in the temple praise
the Lord.

Jerusalem.

Matt. xxi. 10, 11, and 14—17.

!0 And when he was come into Jerusalem, n

all the city was stirred, saying, Who is
ii this 1 And the multitudes said, This is

Mark xi. 11.

And he entered into Jerusalem,

Luke ii. 14, § 12.

152

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 157, 158

Mark .\i. 11.

into the temple ;

Matt. xxi. 11, and 14—17.

the prophet, Jesus*, from Nazareth of

14 Galilee. And the blind and the lame
came to him in the temple: and he

15 healed them. But when the chief priests
and the scribes saw the wonderful things
that he did, and the children that were
crying in the temple and saying, Hosanna
to the son of David; they were moved

16 with indignation, and said unto him,
Hearest thou what these are saying ?
And Jesus saith unto them, Yea: did
ye never read, fOut of the mouth of
babes and sucklings thou hast perfected
praise ?

17 And

he left them,

and went forth out of the city

to Bethany,

and lodged there.

[Luke xxi. 37, 38.J

37 [And every day he was teaching in the temple ; and every night he went out, and

38 lodged in the mount that is x called the mount of Olives. And all the people came
early in the morning to him in the temple, to hear him.]

1 Or, called Olivet (Araer.)

and when he had looked round about
upon all things, it being now eventide,

he went out

unto Bethany

with the twelve.

§ 158. The barren fig tree. (See § 161.)
On the way from Bethany to Jerusalem. {Monday.)

Mark xi. 12—14.

Matt, xxi 18, 19.

Now in the morning

as he returned to the city,

he hungered.

And seeing *a fig tree

by the wayside,

he came to it,

and found nothing thereon, but
leaves only ;

and he saith unto it,

And on the morrow,

when they were come out from

Bethany,

he hungered.

And seeing a || fig tree

afar off

having leaves,
he came,
if haply he might find anything thereon :
and when he came to it,

he found nothing but

leaves ;

for it was not the season of figs.

And he answered and said unto it,

* Luke vii. 16, § 52. f Psalm viii. 2.

% This summary is given by Luke at the
close of the narrative of our Lord's teaching
on the Wednesday, and after he had left the
temple for the last time. Chronologically
it should be placed as above, see § 161.

|| About three quarters of a mile to the east

of Jerusalem and on the direct road to Beth-
any, lay Bethphage. It was just about the
top of the hill ; where travellers from Bethany
would gain their first sight of Jerusalem lying
at the foot of the Mount. Its name, (which
signifies The house of Jigs), indicates that fig
trees were on the Mount as well as olive trees.

153

§§ 158, 159]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxi. 19.

Let there be no fruit from thee
henceforward for ever.

And immediately the fig tree
withered aw r ay.

Mark xi. 14.

No man eat fruit from thee

henceforward for ever.
And his disciples heard it.

1 Or, a single

§ 159. The second purging of the temple. (See § 26.)

Matt. xxi. 12, 13.

And Jesus entered

into the temple

1 of God,

and cast out

all them that sold

and bought

in the temple,

and overthrew the tables

of the money-changers,

and the seats of them

that sold the * doves;

and he

saith unto them,

t It is written, % My

house shall be called

a house of prayer :

but ye make it
a den of robbers.

Jerusalem. (Monday.)

Mark xi. 15—18.

is And they come to
Jerusalem :
and he entered
into the temple,

and began to cast out

them that sold

and them that bought

in the temple,

and overthrew the tables

of the money-changers,

and the seats of them

that sold the * doves;

16 and he would not suffer

that any man should

carry a vessel through

the temple.

1- And he taught, and

said unto them,

t Is it not written, J My

house shall be called

a house of prayer

for all the nations 1

but ye have made it

a den of robbers.

And the chief priests
and the scribes

heard it,
and sought how they
might destroy him :
for they feared him,

for all the multitude

was astonished at

his teaching.

Many ancient authorities omit of God.

Luke xix. 45— 4S.

45 And he entered

into the temple,

and began to cast out
them that sold,

46 saying unto them.

t It is written, |And my

house shall be

a house of prayer :

but ye have made it
a den of robbers.

47 And he was teaching daily

in the temple.

But the chief priests

and the scribes

and the principal men of

the people

sought to
destroy him :

48 and they could not find

what they might do ;

for the people all

hung upon him,

listening.

* See Deut. xiv. 24—26 and Lev. xii. 6—8.

+ Isai. lvi. 7. See also Jerern. vii. 11.

J At the first purging of the temple (§ 26)
Jesus spoke of "il/?/ Father's house." At the
second he claims it as "My house." The

significance of his act, — as an assertion of
his divine title, — is emphasized by the fact
that the presence of some, if not all, of these
animals seems to have been justifiable accord-
ing to strict Mosaic law. See note * above.

154

THE PUBLIC MINISTRY OF OUR LORD. [§ 160

§ 160. Jesus foretells his "lifting up."

John adi. 20—50.

20 Now there were certain Greeks among those that went up to worship at the feast:

21 these therefore came to Philip, which was of Bethsaida of Galilee, and asked him,

22 saying, Sir, we would see Jesus. Philip cometh and telleth Andrew : Andrew cometh,

23 and Philip, and they tell Jesus. And Jesus answereth them, saying, The hour is

24 come, that the Son of man should be glorified. Verily, verily, I say unto you, Except
a grain of wheat fall into the earth and die, it abideth by itself alone ; but if it die,

25 *it beareth much fruit. He that loveth his x life loseth it; and he that hateth his
26 1 life in this world shall keep it unto life eternal, t If any man serve me, let him

follow me ; and where I am, there shall also my servant be : if any man serve me,

27 him will the Father honour. Now is my soul troubled ; and what shall I say ?

28 Father, save me from this 2 hour. But for this cause J came I unto this hour. Father,
glorify thy name. There came therefore a voice out of heaven, saying, I have both

29 glorified it, and will glorify it again. The multitude therefore, that stood by, and
heard it, said that it had thundered : others said, An angel hath spoken to him.

30 Jesus answered and said, This voice hath not come for my sake, but for your sakes.

31 Now is 3 the judgement of this world: now shall the prince of this world be cast out.
32, 33 And I, if I be lifted up 4 from the earth, will draw all men unto myself. But this

34 he said, signifying by what manner of death he should die. The multitude therefore
answered him, We have heard out of the law that the Christ [| abideth for ever : and

35 how sayest thou, The Son of man must be lifted up % who is this Son of man % Jesus
therefore said unto them, Yet a little while is the light 5 among you. Walk while ye
have the light, that darkness overtake you not : and he that walketh in the darkness

36 knoweth not whither he goeth. While ye have the light, believe on the light, that ye
may become sons of light.

37 These things spake Jesus, and he departed and 6 hid himself from them. But

38 though he had done so many signs before them, yet they believed not on him : that
the word of Isaiah the prophet might be fulfilled, which he spake,H

Lord, who hath believed our report ?

And to whom hath the arm of the Lord been revealed 1

39 For this cause they could not believe, for that Isaiah said again,**

40 He hath blinded their eyes, and he hardened their heart ;

Lest they should see with their eyes, and perceive with their heart,
And should turn,
And I should heal them.
41, 42 These things said Isaiah, because he saw his glory ; ft and he spake of him. Never-
theless even of the rulers many believed on him ; but because of the Pharisees they

43 did not confess 7 it, lest they should be +£put out of the synagogue : for they loved 8 the
glory of men more than the glory of God.

44 And Jesus cried and said, He that believeth on me, believeth not on me, but on
45, 46 him that sent me. And he that beholdeth me beholdeth him that sent me. I am

come a light into the world, that whosoever believeth on me may not abide in the

47 darkness. And if any man hear my sayings, and keep them not, I judge him not : for

48 I came 1 1 [ | not to judge the world, but to save the world. He that rejecteth me, and
receiveth not my sayings, hath one that judgeth him : the word that I spake, the same

49 shall judge him in the last day. For I spake not from myself; but the Father which

* 1 Cor. xv. 36. || Psalm ex. 4 ; — Dan. vii. 14.

t Matt. x. 39, § 87. IT Isai. liii. 1.

X Viz., to die (verse 24) and thereby "bear ** Isai. vi. 9, 10.

"much fruit." For the nature of the fruit ft Isai. vi. 1, 5.

and its connexion with his death, see also X+ John ix. 22, § 115.

verses 32 and 33. |||| John iii. 17, § 27.

155

§§ 160, 161]

THE PUBLIC MINISTRY OF OUR LORD.

John xii. 49, 50.

sent me, he hath given me a commandment, what I should say, and what I should
50 speak. And I know that his commandment is life eternal : the things therefore
which I speak, even as the Father hath said unto me, so I speak.

1 Or, soul 2 Or, hour? 3 Or, a judgement * Or, out of 5 Or, in 6 Or, teas hidden from them
7 Or, him 8 Or, the glory that is of men more than the glory that is of God (Amer.)

§ 161. The withering op the barren pig tree. (See § 158.)

On the way from Bethany to Jerusalem.

Matt. xxi. 20—22.

Mark xi. 19-25.

19 And 1 every evening 2 he
went forth out
of the city.

Luke xxi. 37, 38.

37 And every day he was
teaching in the temple ;

and every night he
went out,

and lodged in the mount
that is 5 called the mount

38 of Olives. And all the
people came early in the
morning to him in the
temple, to hear him.

Mark xi. 20—25.

20 And as they passed by in the morning,
they saw the fig tree withered away from
the roots.

20 And when the disciples saw it, they
marvelled, saying, How did the fig tree

immediately wither away '!

21 And Peter calling to remembrance saith
unto him, Rabbi, behold, the fig tree
which thou cursedst is withered away.

21 And Jesus answered and said unto them, 22 And Jesus answering saith unto them,

Have faith in God.
Verily I say unto you,

Verily I say unto you,

If ye have faith, and doubt not, ye shall

not only do what is done to the fig tree,

but even if ye

shall say unto this mountain,

Be thou taken up* and cast into the sea,

Whosoever
shall say unto this mountain,
Be thou taken up* and cast into the sea ;
and shall not doubt in his heart, but
shall believe that what he saith cometh
to pass;

he shall have it.

24 Therefore I say unto you,
All things whatsoever ye
pray and ask for, believe

3 that ye have received them,
and ye shall have them.

25 And whensoever ye stand praying, for-
give, if ye have aught against any one ;
that your Father also which is in heaven
may forgive you your trespasses. 4

1 Gr. whenever evening came. 2 Some ancient authorities read they. 3 Or, that ye receive (Amer.)

4 Many ancient authorities add ver. 2G But if ye do not forgive, neither will your Father which is in heaven forgive
your trespasses. See Matt. vi. 15, § 50. 5 Or, called Olivet (Amer.)

* See 1 Cor. xiii. 2, where the apostle seems to be referring to this passage.

156

it shall be done.

And all things, whatsoever ye
shall ask in prayer, believing,

ye shall receive.

THE PUBLIC MINISTRY OF OUR LORD.

[§16:

§ 162. The chief priests question the authority of Jesus.

Matt. xxi. 23-27.

And when
he was come

into the temple,

the chief priests

and the elders
of the people came unto
him as he was teaching,

and said,

By what authority doest
thou * these things ?

and who gave
thee this authority ?

21 And Jesus answered
and said unto them,
I also will ask you one
1 question, which if ye

tell me,

I likewise will tell you

by what authority I

do these things.

25 The baptism of John,

whence was it ? from

heaven or from men 1

And they reasoned with

themselves, saying, If we

shall say, From heaven ;

he will say unto us, Why

then did ye not believe

25 him ? But if we shall say,

From men ;

we fear the multitude ;

for all hold

t John as a prophet.

2" And they answered

Jesus, and said,

We know not.

In the temple.

Mark xi. 27—33.

27 And they come again
to Jerusalem :

and as
he was walking

in the temple,

there come to him
the chief priests,
and the scribes,
and the elders ;

28 and they
said unto him,

By what authority doest
thou * these things ?

or who gave
thee this authority
to do these things ?

29 And Jesus
said unto them,

I will ask of you one

1 question, and

answer me,

and 1 will tell you

by what authority I

do these things.

38 The baptism of John,

was it from

heaven, or from men ?

answer me.

31 And they reasoned with
themselves, saying, If we
shall say, From heaven ;

he will say, Why
then did ye not believe

32 him 1 2 But should we say,

From men —
they feared the people :

3 for all verily held
John to be a prophet.

33 And they answered

Jesus and say,
We know not.

Luke xx. 1—8.

And it came to pass,

on one of the days, as

he was teaching

the people

in the temple,

and preaching the gospel

there came upon him

the chief priests

and the scribes

with the elders ;

and they spake,

saying unto him,

Tell us :

By what authority doest

thou * these things ?

or who is he that gave

thee this authority ?

And he answered

and said unto them,

I also will ask you a

Question; and

tell me :

4 The baptism of John,

was it from
heaven, or from men ?

5 And they reasoned with
themselves, saying, If we
shall say, From heaven ;

he will say, Why
did ye not believe

6 him ? But if we shall say,

From men ;

all the people will stoneus:

for they be persuaded
that John was a prophet.

7 And they answered,

that they knew not
whence it was.

* Referring, no doubt, chiefly to the purging
of the temple recorded in § 159.

t Matt. xiv. 5, § 29.

157

§§ 162-164]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxi. 27.

He also said unto them,
Neither tell I you by
what authority I do these
things.

Mark xi. 33.

And Jesus saith unto
them, Neither tell I you
by what authority I do
these things.

Luke xx. 8.

8 And Jesus said unto
them, Neither tell I you
by what authority I do
these things.

1 Gr. word.

- Or, Bui shall ive sat/, From men?

Or, for all held John to be a prophet indeed.

§ 163. The parable of the two sons.
Jerusalem.

Matt xxi. 28—32.

28 But what think ye ? A man had two sons ; and he came to the first, and said,

29 l Son, go work to-day in the vineyard. And he answered and said, I will not : but

30 afterward he repented himself, and went. And he came to the second, and said like-

31 wise. And he answered and said, I go, sir : and went not. Whether of the twain did
the will of his father 1 They say, The first. Jesus saith unto them, Verily I say unto

32 you, that the publicans and the harlots go into the kingdom of God before you. For
John came unto you in the way of righteousness, and ye believed him not : but the
publicans and the harlots believed him : and ye, when ye saw it, did not even repent
yourselves afterward, that ye might believe him.

§ 164. The parable of the wicked husbandmen and the vineyard.

Jerusalem.

Matt. xxi. 33—16.

Hear another parable :

There was a man that

was a householder,

which planted a vineyard,

and set a hedge about it,

and digged a

winepress in it,

and built a tower, and

let it out to husbandmen,

and went into another

country.

And when the season

of the fruits drew near,

he sent his * servants

to the husbandmen,

to receive

2 his fruits.

: And the husbandmen

took his 1 servants, and

* beat one, and

killed another,

and stoned another.

Mark xii. 1—12.

i And he began to speak
unto them
in parables.

A man

planted a vineyard,

and set a hedge about it,

and digged a

pit for the winepress,

and built a tower, and

let it out to husbandmen,

and went into another

country.

2 And at the season

he sent to the hus-
bandmen a 4 servant,
that he might receive
from the husbandmen
of the fruits
of the vineyard.

3 And they
took him, and
beat him, and

Luke xx. 9—19.

And he began to speak

unto the people

this parable :

A man

planted a vineyard,

and

let it out to husbandmen,

and went into another

country

for a long time.

io And at the season

he sent unto the hus-
bandmen a 4 servant,
that they should give
him
of the fruit
of the vineyard :
but the husbandmen

beat him, and

* "Beat one;" Jeremiah (Jer. xxxvii. 15). "Stoned another ; :
" Killed another ; " Urijah (Jer. xxvi. 20 — 23). 21).

158

Zechariah (2 Chron. xxiv.

THE PUBLIC MINISTRY OF OUR LORD.

[§ 1«4

Matt. xxi. 36—41.

Again, he sent

other 1 servants

more than the first: and

they did unto them in

like manner.

37 But afterward

he sent unto
them his son, saying,

They
will reverence my son.

38 But the husbandmen,
when they saw the son,

said among

themselves,

This is the heir ; come,

let us kill him, and

take his inheritance.

39 And they took him,

and

cast him forth out of

the vineyard, and

killed him.

40 When therefore the lord of
the vineyard shall come,

what will
he
do unto those husband-
men ?

41 They say unto him,

*He will

Mark xii. 3—9.

sent him away empty.

4 And again he sent unto

them another 4 servant;

and him they

wounded in the head,
and handled
shamefully.

5 And he sent

another; and him

they killed :

and many others ; beating
some, and killing some.
o He had yet one, a beloved
son:

he sent him last unto

them, saying,

They

will reverence my son.

7 But those husbandmen

said among

themselves,

This is the heir ; come,

let us kill him, and

the inheritance shall

be ours.

; And they took him,

and killed him, and

cast him forth out of

the vineyard.

What therefore will the

lord of the vineyard

do?

he will come and

Luke xx. 10—16.

sent him away empty.

And he sent
yet another 4 servant:

and him also they
beat,

and handled him

shamefully,

and sent him away empty.

12 And he sent yet

a third : and him also

they wounded,

and cast him forth.

13 And the lord of the vine-
yard said,What shall I do?
I will send my beloved son:

it may be they
will reverence him.

14 But when the husbandmen

saw him,

they reasoned one with

another, saying,

This is the heir :

let us kill him, that

the inheritance may

be ours.

15 And they

cast him forth out of

the vineyard, and

killed him.

What therefore will the

lord of the vineyard

do unto them ?

16 He will come and

* Many of them did not at first recognise
that this parable applied to themselves ; and
(Matt. xxi. 41) acquiesced in the justice of
the punishment foretold. Others, conscience-
struck, (Luke xx. 16) cried, " God forbid."

But their leaders and ablest men thoroughly
grasped the terrible warning, and were
moved to deadly revenge (Matt. xxi. 45, 46
and parallel passages).

159

§164]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxi. 41—46.

miserably destroy those

miserable men, and
will let out the vineyard

unto other
husbandmen, which shall
render him the fruits in
their seasons.

42 Jesus saith unto them,
Did ye never read in the
scriptures*,

The stone which the
builders rejected,

The same was made the
head of the corner :

This was from the Lord,

And it is marvellous in
our eyes ?

43 Therefore say I unto you,
The kingdom of God shall
be taken away from you,
and shall be given to a
nation bringing forth the
fruits thereof, f

a 3 And he that falleth on
this stone shall be broken
to pieces : but on whom-
soever it shall fall, it will
scatter him as dust.

45 And when

the chief priests and

the Pharisees heard his

parables, they perceived

that he spake of them.

46 And when they sought
to lay hold on him,

they feared the
multitudes,
because they took him for
a prophet.

Mark xii. 9—12.

destroy the

husbandmen, and

will give the vineyard

unto others.

10 Have ye not read even
this scripture * ;

The stone which the
builders rejected,

The same was made the
head of the corner :

1 1 This was from the Lord,
And it is marvellous in

our eyes ?

And they sought
to lay hold on him ;

and they feared the
multitude ;

for they perceived that

he spake the parable

against them :

and they left him, and

went away.

Luke xx. 16—19.

destroy these

husbandmen, and

will give the vineyard

unto others.

And when they heard it,
they said, 6 God forbid.
17 But he looked upon them,
and said,
What then is this that
is written *,

The stone which the

builders rejected,
The same was made the
head of the corner 1

18 Every one that falleth on
that stone shall be broken
to pieces; but on whom-
soever it shall fall, it will
scatter him as dust.

19 And

the scribes and
the chief priests

sought

to lay hands on him

in that very hour ;

and they feared the

people :

for they perceived that

he spake this parable

against them.

1 fir. bondservants
s Gr. Be it not so.

Or, the fruits of it

8 Some ancient authorities omit ver. 44.

* Gr. bondservant.

* Psalm cxviii. 22.

t Acts xiii. 46—48.

160

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 165, 166

§ 165. The parable of the king's marriage feast.
Jerusalem.

Matt. xxii. 1—14.

l, 2 And Jesus answered and spake again in parables unto them, saying, *The kingdom

of heaven is likened unto a certain king, which made a marriage feast for his son,

3 and sent forth his 1 servants to call them that were bidden to the marriage feast: and

i they would not come. Again he sent forth other 1 servants, saying, Tell them that are

bidden, Behold, I have made ready my dinner : my oxen and my fatlings are killed,

5 and all things are ready : come to the marriage feast. But they made light of it, and

6 went their ways, one to his own farm, another to his merchandise : and the rest laid

7 hold on his J servants, and entreated them shamefully, and killed them. But the king
was wroth ; and he sent his armies, and destroyed those murderers, and burned their

8 city. Then saith he to his Servants, The wedding is ready, but they that were bidden

9 were not worthy. Go ye therefore unto the partings of the highways, and as many as
10 ye shall find, bid to the marriage feast. And those Servants went out into the high-
ways, and gathered together all as many as they found, both bad and good : and the

n wedding was filled with guests. But when the king came in to behold the guests, he

12 saw there a man which had not on a wedding-garment : and he saith unto him,
Friend, how earnest thou in hither not having a wedding-garment ? And he was

13 speechless. Then the king said to the 2 servants, Bind him hand and foot, and cast
him out into the outer darknessf; there shall be the weeping and gnashing of teeth.

u For many are called, but few chosen.

1 Gr. bondservants. * Or, ministers

§ 166. The

spies of the Pharisees try to ensnare Jesus.

CiESAR.

The tribute TO

Matt. xxii. 15—22.

15 Then went the Phari-
sees, and took counsel
how they might ensnare
him in his talk.

And they send to

him their

disciples, with the

HerodiansJ,

saying,

1 Master, we know that

thou art true, and

teachest the way of

God in truth, and

* Luke xiv. 16—18, § 138.
t Matt. viii. 12, § 51.

Jerusalem.

Mark xii. 13-17.

13 And they send unto
him certain of the
Pharisees and of the
Herodians|,

that they might catch
him in talk.

And when they were

come, they

say unto him,

1 Master, we know that

thou art true, and

Luke xx. 20-26.

[19 The scribes and the
chief priests sought to
lay hands on him.]

20 And they watched
him, and sent forth

spies, which feigned them-
selves to be righteous,

that they might take hold
of his speech,

so as to deliver him up to

the 4 rule and to the auth-
ority of the governor.

And they

asked him, saying,

1 Master, we know that

thou sayest and

teachest rightly,

See Note E, page xiiii.

161

§§ 166, 167]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxii. 16—22.

carest not for any one :

for thou regardest not

the person of men.

Tell us therefore,

What thinkest thou 1

Is it lawful to

give tribute unto

Caesar, or not 1

But Jesus perceived
their wickedness, and

said,
Why 2 tempt ye me,

ye hypocrites I

Shew me the tribute

money.

And they brought unto

him a 3 penny. And

he saith unto them,

Whose is this image and

superscription ?

They say unto

him, Caesar's. Then

saith he unto them,

* Render therefore unto

Csesar the things that

are Csesar's ; and unto

God the things that

are God's.

22 And when they heard it,
they marvelled,

and left him,
their way.

i Or, Teacher

and went

Mark xii. 14-17.

carest not for any one :
for thou regardest not

the person of men,

but of a truth teachest

the way of God :

Is it lawful to

give tribute unto

Csesar, or not ?

15 Shall we give, or shall we

not give 1

But he, knowing

their hypocrisy,

said unto them,

Why 2 tempt ye me ?

bring me a 3 penny,
that I may see it.

16 And they brought it.

And

he saith unto them,

Whose is this image and

superscription 1

And they said unto

17 him, Caesar's. And
Jesus said unto them,

* Render unto

Csesar the things that

are Csesar's, and unto

God the things that

are God's.

And

they marvelled greatly

at him.

Luke xx. 21—2

and acceptest not

the person of any,

but of a truth teachest

the way of God :

Is it lawful for us to

give tribute unto

Caesar, or not ?

But he perceived

their craftiness, and

said unto them,

24 Shew me a 3 penny.

Whose image and

superscription hath it ?

And they said,

25 Caesar's. And
he said unto them,
* Then render unto

Csesar the things that

are Csesar's, and unto

God the things that

are God's.

26 And they were not able
to take hold of the saying
before the people :

and

they marvelled

at his answer,

and held their peace.

2 Or, do ye make trial of (Amer.)

xviii. 28, § 110, and see also Note Q, pp. lxxiv, lxxv.

3 Or, denarius t (Amer.) See marginal note on Matt

4 Or, ruling power (Amer.)

§ 167. Jesus reveals the state of the saints in heaven.
Jerusalem.

Matt. xxii. 23—33.

On that day
there came to him

Sadducees, 1 which

Mark xii. 18-27.
18 And

there come unto him

Sadducees, which

Luke xx. 27—40.

27 And

there came to him

certain of the

Sadducees, they which

* Kom. xiii. 7. tribute or tax was paid ; and which was there -

+ This was the Roman coin in which the fore the badge of the Roman supremacy.

162

THE PUBLIC MINISTRY OF OUR LORD.

[§167

Matt. xxii. 23—30.

say that there is no

resurrection : and they

54 asked him, saying,

2 Master, * Moses said,

If a

man die,

having no children,
his brother 3 shall

marry his wife,
and raise up seed
unto his brother.

25 Now there were with us

seven brethren : and

the first married

and deceased, and

having no seed left

his wife unto his brother;

26 in like manner
the second also,

and the third,
unto the 4 seventh.

And after them all

the woman died.

In the resurrection

therefore whose wife

shall she be of the seven ?

for they all

had her.

But Jesus answered

and said unto them,

Ye do err,

not knowing

the scriptures,

nor the power of God.

30 For in the resurrection

they neither marry, nor
are given in marriage,

but are
as angels 6 in heaven.

Mark xii. 18—25.

say that there is no

resurrection ; and they

asked him, saying,

19 2 Master, *Moses wrote

unto us, If a

man's brother die,

and leave a wife

behind him,

and leave no child,

that his brother should

take his wife,

and raise up seed

unto his brother.

20 There were
seven brethren : and
the first took a wife,

and dying
left no seed ;

21 and the second
took her, and died, leaving

no seed behind him ;
and the third likewise :

22 and the seven

left no seed.

Last of all
the woman also died.

23 In the resurrection

whose wife

shall she be of them ?

for the seven

had her to wife.

24 Jesus
said unto them,

Is it not for this cause

that ye err,

that ye know not

the scriptures,

nor the power of God ?

25 For when they shall rise
from the dead,
they neither marry, nor
are given in marriage ;

but are
as angels in heaven.

Luke xx. 27— 36.

say that there is no

resurrection ; and they

28 asked him, saying,

2 Master, *Moses wrote

unto us, that if a

man's brother die,

having a wife,

and he be childless,
his brother should

take the wife,

and raise up seed

unto his brother.

•29 There were therefore

seven brethren : and

the first took a wife,

and died

childless :

and the second ;

31 and the third took her ;
and likewise the seven

also left no children,
and died.

32 Afterward

the woman also died.

33 In the resurrection
therefore whose wife
of them shall she be ?

for the seven
had her to wife.

34 And Jesus
said unto them,

The sons of this 6 world
marry, and are given in

35 marriage : but they that
are accounted worthy to
attain to that 6 world,

and the resurrection

from the dead,

neither marry, nor

are given in marriage :

36 for neither can they die
any more : for they are

equal unto the angels ;
and are sons of God, being
sons of the resurrection.

Deut. xxv. 5. But the custom (or law) was older than Moses, Gen. xxxviii. 8.

103 11—2

§§ 167, 168]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxii. 31—33.

But as touching the

resurrection of the dead,

have ye not read that

which was spoken unto

you by God, saying,

I am the God of

Abraham, and the God

of Isaac, and the God

of Jacob ? God is

not the God of the

dead, but of the living.

33 And when the multitudes
heard it, they were aston-
ished at his teaching.

Mark xii. 26, 27.

But as touching the

dead, that they are raised :

have ye not read

in the book of Moses,

in the place concerning

the Bush,t

how God spake unto

him, saying,

I am the God of

Abraham, and the God

of Isaac, and the God

of Jacob ? He is

not the God of the

dead, but of the living :

ye do greatly err.

Luke xx. 37—40.

37 But that the
dead are raised,

even Moses* shewed,

in the place concerning

the Bushf,

when he calleth

the Lord the God of

Abraham, and the God

of Isaac, and the God

38 of Jacob. Now he is

not the God of the

dead, but of the living :

for all live unto him.

39 And certain of the scribes
answering said, 2 Master,

40 thou hast well said. For
they durst not any more
ask him any question.

1 Gr. saying.
Deut. xxv. 5.

2 Or, Teacher
1 Gr. seven. 5

3 Gr. shall perform the ditty of a husband's brother to his wife. Compare
Many ancient authorities add of God. 6 Or, age

§ 168. Jesus announces "the two great commandments."

Jerusalem.

Matt. xxu. 34-40.

34 But the Pharisees, when they heard
that he had put the Sadducees to silence,
gathered themselves together.

35 And one of them, a lawyer,

asked him a question,

1 tempting him, 2 Master,

which is the great commandment

in the law 1

And he said unto him,

Thou shalt love the Lord thy God with

all thy heart, and with all thy soul, and

with all thy mind.

38 This is the great and first commandment.

* Robinson observes that our Lord in
dealing with the Sadducees takes his proof
from the Pentateuch, because to that alone
they allowed divine authority. He meets
them on their own ground ; saying, " even
" Moses shewed" &c. In other books of the

Mark xii. 28—34

28 And one of the scribes came, and
heard them questioning together, and
knowing that he had answered them well,

asked him,

What commandment is the first
of all ?

29 Jesus answered,

The first is, J Hear, Israel; 4 The Lord

30 our God, the Lord is one : and
thou shalt love the Lord thy God 5 with
all thy heart, and 6 with all thy soul, and

5 with all thy mind,
and s with all thy strength.

Old Testament we find ampler and clearer
proof; e.g. Dan. xii. 2; — Hos. xiii. 14 quoted
in 1 Corinth, xv. 55.

t Exod. hi. 4, 6.

t Deut. vi. 4, 5.

164

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 168, 169

Matt. xxii. 39, 40.

3 And a second

like unto it

is this, *Thou shalt love thy neighbour

as thyself.

4d On these two commandments hangeth
the whole law, and the prophets.

Mark xii. 31—34.

The second

is this, *Thou shalt love thy neighbour

as thyself.
There is none other commandment
greater than these.

32 And the scribe said unto him, Of a truth,
2 Master, thou hast well said that he is
one; and there is none other but he:

33 and to love him with all the heart, and
with all the understanding, and with all the strength, and to love his neighbour as

34 himself, is much more than all whole burnt offerings and sacrifices. And when Jesus
saw that he answered discreetly, he said unto him, Thou art not far from the kingdom
of God. And no man after that durst ask him any question.

1 Or, making trial of (Amer.) a Or, Teacher 3 Or, And a second is like unto it, Thou shalt love *<\

* Or, The Lord is our God; the Lord is one 5 Gr. from

§ 169. The Christ is David's son and David's Lord.

Matt. xxii. 41 — 46.

41 Now while the Pharisees
were gathered together,
Jesus asked them a ques-

42 tion, saying, What think
ye of the Christ ? whose son
is he? They say unto him,
The son of David.

43 He
saith unto them,

How then doth David

in the Spirit t
call him Lord, saying J,

The Lord said unto my
Lord,

Sit thou on my right
hand,

Till I put thine ene-
mies underneath thy
feet? ||

If David then calleth

him Lord,

how is he his son ?

Jerusalem.

Mark xii. 35—37.

35 And Jesus
answered and said,

as he taught in the temple,

How say the scribes

that the Christ is

the son of David ?

36 David himself
said in the Holy Spirit,

The Lord said unto my
Lord,

Sit thou on my right
hand,

Till I make thine ene-
mies l the footstool of
thy feet. ||

David himself calleth
him Lord; and

whence is he his son ?

Luke xx. 41—44.

And he
said unto them,

How say they
that the Christ is

David's son ?
For David himself

saith

in the book of Psalms,
The Lord said unto my

Lord,
Sit thou on my right

hand,
Till I make thine ene-
mies the footstool of
thy feet. ||
David therefore calleth
him Lord, and
how is he his son ?

* Lev. xix. 18. See Luke x. 27, § 117.
+ See 2 Sam. xxiii. 2.

Psalm ex. 1.
See Acts ii. 34,

35.

165

§§ 169, 170]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxii. 46.

46 And no one was able to answer him a
word, neither durst any man from that
day forth ask him any more questions.

And 2 the common people heard him
gladly.

1 Some ancient authorities read underneath thy feet.

2 Or, the great multitude

Mark xii. 38—40.

Luke xx. 45—47.

45 And in the hearing

38 And in his teaching he

of all the people he said

said,

unto his disciples,

Beware of the scribes,

46 Beware of the scribes,

§ 170. Jesus warns his disciples against the evil examples of the scribes
and Pharisees ; and laments over Jerusalem. Compare § 62.

Matt, xxiii. 1—39.

1 Then spake Jesus
the multitudes and

2 his disciples, saying,

The scribes
and the Pharisees sit on

3 Moses' seat : all things
therefore whatsoever they
bid you, these do and ob-
serve : but do not ye after
their works ; for they say,

4 and do not*. Yea, they
bind heavy burdens *and
grievous to be borne, and
lay them on men's shoul-
ders ; but they themselves
will not move them with

s their finger. But all their
works they do for to be
seen of men: for they
make broad their phylac-
teries f, and enlarge the
borders! of their garments,

* Rom. h. 20—23.

t The word " phylactery " is derived from
the Greek <pv\aacreiv , to "keep" or "guard."
It has been variously interpreted as signifying
either, — (1) that the phylactery was a me-
mento to the -wearer to "keep" the law; — or
(2) that it was a charm or amulet to "guard"
him from harm, and especially harm caused
by evil spirits. This is the better opinion.
The phylactery consisted of four strips of
parchment inscribed with the four following
passages of the Pentateuch respectively; — viz.
Exod. xiii. 2—10; Exod. xiii. 11—16; Deut.
vi. 4 — 9 ; and Deut. xi. 13 — 21. These were
rolled up and placed in separate compart-
ments of a case made of black calf skin. This
was fastened to a piece of stiffer leather,
which again was attached to a long thong,
by which it might be bound to the forehead.
Another set of these passages was written on
a single parchment, and similarly fitted to
be bound to the arm. Their use arose from

reading literally the words in Ex. xiii. 9 and
16, Deut. vi. 8 and xi. 18.

The expression "make broad their phylac-
" teries " does not refer to the phylactery
itself, — the parchment writing, — which was
apparently of uniform size prescribed by rule
and tradition ; but to the case in which it
was contained, and which the Pharisees made
as prominent as possible, in accordance with
their invariable habit of parading their reli-
gious formalities and observances.

The word phylactery occurs in this passage
only, and answers to the Hebrew word which
occurs only in three of the above cited pass-
ages, and in our versions is translated
" frontlets." See a full description in Smith's
Bible Diet, title "Frontlet."

J In Numb. xv. 38, 39 the Lord bade the
Jews to "add to the fringes of the borders"
(of their outer garment) " a thread of blue."
See rendering in the Speaker's Comment, and
note on the passage. This garment was a

166

THE PUBLIC MINISTRY OF OUR LORD.

[§170

Matt, ixiii. 6—24.

and love

the
chief place at feasts,
and the chief seats in the
7 synagogues, and the salu-
tations in the market-
places, and to be called of
men, Rabbi.

Mark xii. 38—40.

which desire
to walk in long robes,
and to have salutations in
39 the marketplaces, and
chief seats in the syna-
gogues, and
chief places at feasts :

40 they which devour
widows' houses, 13 and for
a pretence make long
prayers; these shall re-
ceive greater condemna-
tion.

Luke xx. 46, 47.
which desire
to walk in long robes,
and love salutations in
the marketplaces, and
chief seats in the syna-
gogues, and
chief places at feasts ;

47 which devour

widows' houses, and for
a pretence make long-
prayers : these shall re-
ceive greater condemna-
tion.

Matt. xxi& 8—24.

8, 9 But be not ye called Rabbi : for one is your teacher, and all ye are brethren. And

call no man your father on the earth: for one is your Father, 2 which is in heaven.

10, ll Neither be ye called masters: for one is your master, even the Christ. But he

12 that is 3 greatest among you shall be your 4 servant. And *whosoever shall exalt
himself shall be humbled; and whosoever shall humble himself shall be exalted t.

13 But woe unto you, scribes and Pharisees, hypocrites ! because ye shut the kingdom
of heaven 5 against men : for ye enter not in yourselves, X neither suffer ye them that
are entering in to enter. u

15 Woe unto you, scribes and Pharisees, hypocrites ! for ye compass sea and land to
make one proselyte ; and when he is become so, ye make him twofold more a son of
7 hell than yourselves.

16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the 8 temple,
it is nothing ; but whosoever shall swear by the gold of the 8 temple, he is 9 a debtor.

17 Ye fools and blind : for whether is greater, the gold, or the Hemple that hath ||sanctifiecl

18 the gold ? And, Whosoever shall swear by the altar, it is nothing ; but whosoever

19 shall swear by the gift that is upon it, he is 9 a debtor. Ye blind : for whether is

20 greater, the gift, or the altar that ITsanctifieth the gift ? He therefore that sweareth

21 by the altar, sweareth by it, and by all things thereon. And he that sweareth by the

22 Heniple, sweareth by it, and by him that dwelleth therein. And he that sweareth by
the heaven, sweareth by the throne of God, and by him that sitteth thereon.

23 Woe unto you, scribes and Pharisees, hypocrites! for ye tithe** mint and 10 anise
and cummin, and have left undone the weightier matters of the law, "judgement, and
mercy, and faith : but these ye ought to have done, and not to have left the other

24 undone. Ye blind guides, which ft strain out the gnat, and swallow the camel.

quadrangular piece of cloth, and to each
corner a fringe or tassel was attached. "Each
" tassel had a conspicuous thread of deep
" blue, this colour being doubtless symbolical
" of the heavenly origin of the command-
" ments of which it was to serve as a memento."
These, as well as their phylacteries, the Phari-
sees wore larger than usual as a sign that
they fulfilled with a special consecration the
injunction (in Numb. xv. 40) " that ye may
"remember and do all my commandments,
" and be holy unto your God."

* Prov. xxix. 23.

+ 1 Pet. v. 6.

% Luke xi. 52, § 62.
|| Exod. xxx. 26, 29.

IT Exod. xxix. 37.

** Luke xi. 42, § 62.

+t Referring to the frequent and almost
necessary custom of passing, not only the
wine, but the water used for drinking, through
a strainer; in order to "strain out" the
insects and larva so abundant in a warm
climate. The essentially Oriental colouring
of this passage and its purposed exaggeration
find an interesting parallel in Matt. xix. 24
&c, § 146, p. 141.

167

§§ 170, 171] THE PUBLIC MINISTRY OF OUR LORD.

Matt, xxiii. 25—39.

25 Woe unto you, scribes and Pharisees, hypocrites ! for ye cleanse the outside of the

26 cup and of the platter, but within they are full from extortion and excess. Thou
bhnd Pharisee, cleanse first the inside of the cup and of the platter, that the outside
thereof may become clean also.

27 Woe unto you, scribes and Pharisees, hypocrites ! for ye are like unto whited sepul-
chres, -which outwardly appear beautiful, but inwardly are full of dead men's bones,

28 and of all uncleanness. Even so ye also outwardly appear righteous unto men, but
inwardly ye are full of hypocrisy and iniquity.

29 Woe unto you, scribes and Pharisees, hypocrites ! for ye build the sepulchres of the

30 prophets, and garnish the tombs of the righteous, and say, If we had been in the days
of our fathers, we should not have been partakers with them in the blood of the pro-

31 phets. Wherefore ye witness to yourselves, that ye are sons of them that slew the
32, 33 prophets. Fill ye up then the measure of your fathers. Ye serpents, ye offspring

34 of vipers, how shall ye escape the judgement of 7 hell ? Therefore, behold, I send unto
you prophets, and wise men, and scribes: some* of them shall ye kill and crucify :
and some of them shall ye scourge in your synagogues, and persecute from city to

35 city : that upon you may come all the righteous blood shed on the earth, from the
blood of tAbel the righteous unto the blood of Zachariah J son of Barachiah, whom

36 ye slew between the sanctuary and the altar. Verily I say unto you, All these things
shall come upon this generation.

37 II Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are
sent unto her ! how often would I have gathered thy children together, even as a hen

38 gathereth her chickens under her wings, and ye would not ! Behold, your house is

39 left unto you 12 desolate.1T For I say unto you, Ye shall not see me henceforth, till ye
shall say, Blessed is he that cometh in the name of the Lord**.

1 Many ancient authorities omit and grievous to be borne. 2 Gr. the heavenly. Or, even he who is in heaven

(Amer.) 3 Gr. greater. * Or, minister 6 Gr. before. 6 Some authorities insert here, or after ver. 12,

ver. 14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour ividows' houses, even while for a pretence ye
make long prayers: therefore ye shall receive greater condemnation. See Mark xii. 40; Luke xx. 47, above.
" Gr. Gehenna. s Or, sanctuary : as in ver. 35. See Introduction, Note B, p. xxx. 9 Or, bound by his oath

i° Or, dill n For judgement, read justice. (Amer.) 12 Some ancient authorities omit desolate.

w Or, even while for a pretence they make

§ 171. The widow's mites.

Mark xii. 41—44.

And he sat down over against

the treasury ft,

and beheld

Luke xxi. 1 — 4.

And he looked up, 3 and saw

* See Luke xi. 49-51, § 62. See also
§ 164, note *, p. 158.

+ Gen. iv. 8.

X The structure of this passage indicates
an intention to embrace the whole list of
martyrs from the earliest to the latest times.
It cannot therefore have referred to the
Zacharias mentioned in 2 Chron. xxiv. 20 —
22. The strained interpretations by which
it has been sought to make Jehoiada (the
name of the father of that Zachariah) equi-
valent to Barachiah are therefore altogether
vain. The Scriptures give no further inform-
ation as to the death of the Zechariah here
mentioned. Probably he was the Zechariah
whose prophecies are included in the sacred
canou. See Zech. i. 1. Our Lord's words
seem to convey that he was put to a violent
death by the Jews, and was probably the last
prophet who thus sealed his message with

his blood.

|| Luke xiii. 34, 35, § 136.
II Psalm lxix. 25.

** See Psalm cxviii. 26.

tt In the second court of the temple there
were thirteen chests placed to receive offerings
for sacred uses. One of these was used by
the women, the other twelve received the
offerings of the men. Probably they were
allotted to the twelve tribes, one for each.
The name "treasury" was applied to that
part of the court where the chests were placed.
Every one was to cast into the treasury
whatever he could, much or little; provided
(according to Babbinical rule,) that it was
not less than two jwutahs, the smallest Hebrew
coin, called in the text lepta, and rendered by
us, mites. It was in this treasury or just
opposite to it that our Lord taught the people,
John viii. 20, § 114.

168

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 171, 172

Mark xii. 41 — 44.

how the multitude

cast 1 money into the treasury :

and many that were rich

cast in much.

And there came 2 a poor widow,

and she cast in two mites,

which make a farthing.

And he called unto him his disciples,

and said unto them,

Verily I say unto you, This

poor widow cast in more than all they

which are casting into the treasury :

for they all did cast in of their

superfluity ;

but she of her want did cast in all

that she had, even all her living*.

1 Gr. brat*. i Gr. one. s Or, and

Luke xxi. 1—4.

the rich men that were
casting their gifts into the treasury.
2 And he saw a certain poor widow
casting in thither two mites.

3 And he said,

Of a truth I say unto you, This
poor widow cast in more than they all :

4 for all these did of their
superfluity cast in unto the gifts :
but she of her want did cast in all

the living that she had*.

saw them that... treasury, and they were rich.

§172.

Jesus foretells the destruction op the temple, and of Jerusalem ;
and the coming of the son of man.

Matt. xxiv. 1—31.

l And Jesus went

out from the temple,

and was going on his way ;

and his disciples

came to him

to shew him the

buildings of the temple.

2 But he answered and said

unto them, See ye not

all these things ?
verily I say unto you,

There shall not be left
here one stone upon an-
other, that shall not be
thrown down.

And as he sat on the
mount of Olives,

the disciples

Jerusalem; near the temple.

Mark xiii. 1—27.

1 And as he went forth

out of the temple,

one of his disciples
saith unto him,

12 Master, behold, what
manner of stones

and what manner of
buildings !

2 And Jesus said
unto him, Seest thou

these great buildings ?

there shall not be left
here one stone upon an-
other, which shall not be
thrown down.

And as he sat on the

mount of Olives over

against the temple,

Peter and James and

Luke xxi. 5— 2S.

And as some
spake of the temple,
how it was adorned

with goodly stones
and offerings,

he said,

As for these things

which ye behold,

the days will come,
in which
there shall not be left
here one stone upon an-
other, that shall not be
thrown down.
And

they

* These would seem to be our Lord's last
words in the temple. See the first verse of
the next section, § 172 ; which records his
departure, and the teaching suggested by his
disciples' observations on the temple build-

ings as he passed out ; and then (in section
173) by the fig trees of Bethphage as he
passed them on his way home over the Mount
of Olives. See note ||, § 158.

169

§172]

THE PUBLIC MINISTRY OF OUE LOED.

Matt. xxiv. 3—6.

came unto him
privately, saying,

Tell us,
when shall
these things be 1* and
what shall be the sign
of thy 1 coming, and of
2 the end of the world ?

And Jesus answered

and said unto them,

Take heed that no man

lead you astray.

For many shall come

in my name, saying,

1 1 am the Christ ;

and shall lead many
astray.

And ye shall hear
of wars

Mark xiii. 3—7.

John and Andrew

asked him privately,

Tell us,

when shall

these things be ? and

what shall be the sign

when these things are
all about to be
accomplished ?

5 And Jesus began
to say unto them,

Take heed that no man
lead you astray.

6 Many shall come
in my name, saying,

1 1 am he ;

and shall lead many
astray.

7 And when ye shall hear

of wars

Luke xxi. 7 — 9.

asked him, saying,
12 Master,

when therefore shall
these things be ? and
what shall be the sign

when these things are

about to come

to pass ?

8 And he

said,

Take heed that ye be not

led astray :

for many shall come

in my name, saying,

1 1 am he ; and,
The time is at hand :

go ye not after them.
9 And when ye shall hear
of wars

* At first sight this section appears to
confuse the end of Jerusalem with the end of
the world : but when carefully examined its
sequence is clear. Our Lord's prediction
(Matt. xxiv. 2) referred only to the desolation
which should come upon Jerusalem, and Mark
and Luke limit the question of the disciples
to the same event. But the fuller record of
Matthew shews how the Jews mingled three
things ; — (1) the destruction of the city and
nation, — (2) the second coming of the Mes-
siah, and (3) the end of the world (Matt. xxiv.
3). Jesus answers all these questions ; mak-
ing the national ruin the type and prophecy
of his final, visible and glorious advent to
judge the world. The impostures of false
prophets (Matt. xxiv. 5), the wars and tumults
(xxiv. 6), the upheavals of kingdoms (xxiv. 7),
would begin the travail (xxiv. 8). But even
before these should occur (Luke xxi. 12), cruel
persecutions would try and desolate the
Church. The faithful believers should triumph
over their oppressors (Matt. xxiv. 13) ; the
Gospel should everywhere prevail (xxiv. 14),
and then the end would come. In the mean-
time, however, the Lord foretells the sign of
the first woes (xxiv. 15), and warns his followers
to flee from the inevitable ruin when that
sign should appear. He then passes to that
crisis of the world's history which was typified
by the narrower but awful sorrows of the

Jewish nation. Before that last great day of
God's judgment the elements of nature (Matt.
xxiv. 29 and Luke xxi. 25, 26) and the social
and political institutions of men shall be
alike convulsed ; until, from the clouds of
heaven, the Son of man (Matt. xxiv. 30) shall
send his angels to gather home his elect and
their eternal redemption shall dawn.

Bobinson suggests that the calamities
described here " refer to the overthrow and
"complete extirpation of the Jewish people
" fifty years later under Adrian ; when they
" were sold as slaves, and utterly driven out
"from the land of their fathers. This was
" the final war of the Jewish nation under the
"celebrated and mysterious Bar-Cochba,
" ' Son of a Star.' It was a catastrophe far
" more terrible than that of the destruction
" of Jerusalem ; though the latter, in conse-
" quence of the vivid description of it by
"Josephus, has been usually considered as
" the last act in this great tragedy. " Robinson,
p. 138, where that learned divine analyses the
prophecy at length in a note of much value.

t For the names and fate of some of these
see Acts v. 36, 37 ; — xxi. 38. Josephus tells
of many who claimed to be kings, messiahs,
and prophets, and who with promises of
divine help instigated the Jews to persistent
and hopeless rebellion against the Romans.

170

THE PUBLIC MINISTRY OF OUR LORD.

[§172

Matt. xxiv. 6—9.

and rumours of wars :

see that ye

be not troubled :

for these things must needs

come to pass ;

but the end is not

yet.

For nation shall rise
against nation, and
kingdom against king-
dom : and there shall be
famines and
earthquakes
in divers places.

8 But all these things are
the beginning of travail.

Then shall they deliver
you up unto tribulation,

and shall kill you :
and ye shall be hated

of all the nations
for my name's sake.

Mark xiii. 7—11.

and rumours of wars,

be not troubled :

these things must needs

come to pass ;

but the end is not

yet.

For nation shall rise
against nation, and
kingdom against king-
dom : there shall be

earthquakes

in divers places ;

there shall be famines :

these things are
the beginning of travail.
9 But take ye heed
to yourselves :

for they shall deliver
you up to councils ;
and in synagogues
shall ye be beaten ;

and before

governors and kings

shall ye stand

for my sake,

for a testimony

unto them.

10 And the gospel must first

be preached unto all the

il nations. And when they

lead you to judgement,

and deliver you up, be

not anxious beforehand

what ye shall speak : but

whatsoever shall be given

you in that hour, that

speak ye :

Luke xxi. 9—14.

and tumults,

be not terrified :

forthese things must needs

come to pass first ;

but the end is not

immediately.

10 Then said he unto them,

Nation shall rise

against nation, and

kingdom against king-

1 1 dom : and there shall be

great earthquakes,
and in divers places
famines
and pestilences ; and
there shall be terrors
and great signs from
heaven.

But

before all these things,

they shall lay their

hands on you, and shall

persecute you,

delivering you up

to the. synagogues

and prisons,
16 bringing you before
kings and governors

for my name's sake.

It shall turn unto you

for a testimony.

u Settle it therefore in your
hearts, not to meditate
beforehand
*how to answer:

Matt. x. 19, 20, § 87.

171

§ H2]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxiv. 10 -16.

Mark xiii. 11—14.

And then shall many

stumble,

and shall

deliver up one another,

and shall
hate one another.

11 And many false prophets
shall arise, and shall lead

12 many astray. And be-
cause iniquity shall be
multiplied, the love of
the many shall wax cold.

13 But he that endureth to
the end, the same shall

be saved.
u And 3 this gospel of the
kingdom shall be preach-
ed in the whole 4 world
for a testimony unto all
the nations ; and then
shall the end come.

When therefore ye

see the abomination of

desolation*,

which was spoken of

5 by Daniel the prophet,

standing

in 6 the holy place

(let him that readeth

understand),
then let them that are

for it is not ye that speak,
but the 13 Holy Ghost.

And brother shall

deliver up brother

to death,

and the father his child;

and children shall rise

up against parents,

and u cause them

to be put to death.

i And ye shall

be hated of all men

for my name's sake :

but he that endureth to

the end, the same shall

be saved.

But when ye

see the abomination of

desolation

standing

where he ought not

(let him that readeth

understand),
then let them that are

Luke xxi. 15-21.

15 for I will give you a

mouth and wisdom, which

all your adversaries shall

not be able to withstand

or to gainsay.

16 But ye shall be

delivered up

even by parents, and

brethren, and kinsfolk,

and friends ; and some of

you 16 shall they cause

to be put to death.

17 And ye shall
be hated of all men
for my name's sake.

18 And not a hair of your

19 head shall perish. In
your 17 patience ye shall
win your 18 souls.

20 But when ye see Jeru-
salem compassed with
armies, then know that
her desolation is at hand.

21 Then let them that are

Dan.

ix. 26,

172

27.

THE PUBLIC MINISTRY OF OUR LORD.

[§172

Matt. xxiv. 16—22.

in Judsea flee* unto

the mountains :

let him that is on
the housetop not go

down to

take out the things

that are in his house :

and let him that is in

the field not return
back to take his cloke.

But woe unto them

that are with child and

to them that give suck

in those days !

And pray ye that

your flight be not

in the winter,

neither on a sabbath f :

for then shall

be great tribulation,

such as hath

not been from

the beginning of the

world

until now,

no, nor ever shall be.

And except those day«
had been shortened,
no flesh would have

been saved : but for the
elect's sake

Mark xiii. 14—20.

in Judsea flee* unto
the mountains :

and let him that is on
the housetop not go
down, nor enter in, to
take anything out
of his house :
and let him that is in

the field not return
back to take his cloke.

But woe unto them

that are with child and

to them that give suck

in those days !

And pray ye that

it be not

in the winter.

For those days shall

be tribulation,
such as there hath
not been the like from
the beginning of the
creation which God
created until now,
and never shall be.

And except the Lord
had shortened the days,

no flesh would have

been saved : but for the

elect's sake,

Luke xxi. 21—24.

in Judsea flee* unto
the mountains ;
and let them that are in
the midst of her depart
out; and let not them
that are in the country
enter therein.

22 For these are days of
vengeance, that all things
which are written may
be fulfilled.

23 Woe unto them
that are with child and
to them that give suck

in those days I

for there shall be great
distress upon the 19 land,
and wrath unto this peo-
24 pie. And they shall fall
by the edge of the sword,
and shall be led captive
into all the nations: and
Jerusalem shall be trod-
den down of the Gentiles,
until the times of the
Gentiles be fulfilled.

* In obedience to this warning numbers of
the early Church took refuge in Pella, (one
of the cities of Decapolis,) during the siege
of Jerusalem.

_ t When the law would have limited then-
flight to a "sabbath day's journey," about a
mile. See note Q, p. lxxvi.

173

§172]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxiv. 22-29.

those days shall be
shortened.

23 Then if any man
shall say unto you,

Lo, here is the Christ, or,
Here; believe 7 it not*.

24 For there shall
arise false Christs,
and false prophets,

and shall shew great signs

and wonders ; so as

to lead astray,

if possible, even the elect.

25 Behold, I have told you

beforehand.
i»6 If therefore they shall
say unto you, Behold, he
is in the wilderness; go
not forth: Behold, he is
in the inner chambers;

27 believe s it not. For as
the lightning cometh
forth from the east, and
is seen even unto the
west; so shall be the
doming of the Son of

28 man+. Wheresoever the
carcase is, there will the
"eagles be gathered to-
gether;);.

29 But immediately,
after the tribulation

of those days,

the sun shall be darkened,

and the moon shall not

give her light,

and the stars shall

fall from heaven,

Mark xiii. 20—25.

whom he chose,

shortened the days.

And then if any man

shall say unto you,

Lo, here is the Christ ; or,

Lo, there ; believe 7 it not*:

for there shall

arise false Christs

and false prophets,

and shall shew signs

and wonders, that they

may lead astray,

if possible, the elect.

But take ye heed :

behold, I have told you

all things beforehand.

Luke xxL 25, 26.

But in those days,
after that tribulation,

the sun shall be darkened,

and the moon shall not

give her light,

25 and the stars shall be

falling from heaven,

and the powers
of the heavens ||
shall be shaken :

and the powers

that are in the heavens

shall be shaken.

25 And

there shall be signs

in sun

and moon

and stars ;

and upon the earth dis-
tress of nations, in per-
plexity for the roaring of
the sea and the billows;
26 men 20 fainting for fear,
and for expectation of the
things which are coming
on 21 the world :
for the powers
of the heavens
shall be shaken.

* Luke xvii. 23, § 141.
t Luke xvii. 24, § 141.

X Luke xvii. 37, § 141.
|| Isai. xiii. 9, 10.

174

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 172, 173

Matt. xxiv. 30, 31.

30 and then shall appear the
sign of the Son of man
in heaven : and then
shall all the tribes of the

earth mourn,

and they shall see

the Son of man coming

on the clouds of heaven

with power and

great glory*.

31 And he shall send

forth his angels
10 with n a great sound

of a trumpet,

and they shall gather

together his elect from

the four winds, from

one end of

heaven to the other.

Mark xiii. 26, 27.

26 And then shall they see
the Son of man coming

in clouds

with great power and

glory*.

27 And then shall he send

forth the angels,

and shall gather

together his elect from

the four winds, from

the uttermost part of

the earth to the uttermost

part of heaven.

Luke xxi. 27, !

27 And then shall they see

the Son of man coming

in a cloud

with power and

great glory*.

28 But when these things
begin to come to pass,
look up, and lift up your
heads; because your re-
demption draweth nigh.

1 Gr. presence. " Or, the consummation of the age 3 Or, these good tidings * Gr. inhabited earth.

5 Or, through 6 Or, a holy place 7 Or, him 8 Or, them 9 Or, 'vultures ' 10 Many ancient authorities

read with a great trumpet, and they shall gather $c. n Or, a trumpet of great sound 12 Or, Teacher

13 Or, Holy Spirit (Amer.) " Or, put them to death i 6 Gr. you being brought. 16 Or, shaft they put to death
17 Or, stedfastness (Amer.) « Or, lives 19 Or, earth -" Or, expiring -* 1 Gr. the inhabited earth.

§ 173. By the parable op the pig tree; — by the history op Noah; — and by

the parable of servants waiting for their master, — jesus teaches the

necessity for constant watchfulness and readiness for death.

Jerusalem; probably close to the temple.

Matt. xxiv. 32—51.

Mark xiii. 28—37.

32 Now from the fig tree 28 Now from the fig tree

learn her parable :

when her branch is

now become tender,

and putteth forth

its leaves,

ye know

that the summer is

nigh ; even so ye

also, when ye see all

these things,

know ye that
ihe

learn her parable :

when her branch is

now become tender,

and putteth forth

its leaves,

ye know

that the summer is
nigh ; even so ye
also, when ye see

these things

coming to pass,

know ye that

ihe

Luke xxi. 29—36.

2ii And he spake to them a
parable :
Behold the fig tree,
and all the trees :

30 when they

now
shoot forth,

ye see it and know
of your own selves
that the summer is

31 now nigh. Even so ye

also, when ye see

these things

coming to pass,

know ye that

the kineidom of God

* Dan. vii. 13, 14.

175

§173]

THE PUBLTC MINISTRY OF OUR LORD.

Matt. xxiv. 33—41.

is nigh,
even at the doors.

34 Verily I say unto you,
*This generation shall not
pass away, till all these
things be accomplished f.

35 Heaven and earth shall
pass away, but my words

shall not pass away.

36 But of that day and
hour knoweth no one, not
even the angels of heaven,
2 neither the Son, but the

Father only.

37 And as were the days of
Noah %, so shall be the
3 coming of the Son of man.

38 For as in those days which
were before the flood they
were eating and drinking,
marrying and giving in
marriage, until the day
that Noah entered into

39 the ark, and they knew
not until the flood came,
and took them all away ;
so shall be the 3 coming of

40 the Son of man. Then
shall two men be in the
held ; one is taken, and

41 one is left: two women
shall be grinding at the
mill; one is taken, and

one is left.

Mark xiii. 29—33.

is nigh,
even at the doors.
30 Verily I say unto you,
*This generation shall not
pass away, until all these
things be accomplished f.
3i Heaven and earth shall
pass away : but my words
shall not pass away.
32 But of that day or that
hour knoweth no one, not
even the angels in heaven,
neither the Son, but the
Father.

Take ye heed,

watch 8 and pray: for ye
know not when the time is.

Luke xxi. 31—36.

is nigh.

32 Verily I say unto you,
*This generation shall
not pass away, till all
things be accomplished t.

33 Heaven and earth shall
pass away : but my words

shall not pass away.

But take heed to
yourselves,

lest haply your hearts be
overcharged with surfeit-
ing, and drunkenness, and
cares of this life, and that
day come on you suddenly

35 as a snare : for so shall it
come upon all them that
dwell on the face of all the

36 earth. But watch ye at
every season, making sup-
plication, that ye may
prevail to escape all these
things that shall come to
pass, and to stand before
the Son of man.

* Titus took Jerusalem by storm on the
8th of September a.d. 70; about 33 years
after our Lord spoke these words.

t Matt. xvi. 28 and parallel passages, § 102.
% Luke xvii. 26, 27, § 141.

176

THE PUBLIC MINISTRY OF OUR LORD. [§§173—175

Matt. xxiv. 42-51. Mark xiii. 34—37.

34 It is as when a man, sojourning in

another country, having left his house,

and given authority to his 9 servants, to

each one his work, commanded also the

porter to watch.

42 Watch therefore : for ye know not 35 Watch therefore : for ye know not

on what day your Lord cometh. when the lord of the house cometh,

whether at even, or at midnight, or at

36 cockcrowing, or in the morning ; lest
coming suddenly he find you sleeping.

37 And what I say unto you I say unto all,
Watch.

43 4 But know this, that if the master
of the house had known in what watch

the thief was coming, he would have watched, and would not have suffered his house
41 to be 5 broken through. Therefore be ye also ready : for in an hour that ye think not

45 the Son of man cometh. Who then is the faithful and wise c servant, whom his lord

46 hath set over his household, to give them their food in due season ? Blessed is that

47 6 servant, whom his lord when he cometh shall find so doing. Verily I say unto you,
43 that he will set him over all that he hath. But if that evil 6 servant shall say in his

49 heart, My lord tarrieth*; and shall begin to beat his fellow-servants, and shall eat

50 and drink with the drunken ; the lord of that 6 servant shall come in a day when he

51 expecteth not, and in an hour when he knoweth not, and shall 7 cut him asunder, and
appoint his portion with the hypocrites : there shall be the weeping and gnashing of
teeth.

1 Or, it 2 Many authorities, some ancient, omit neither the Son. 3 Gr. presence. * Or, But this ye know
6 Gr. digged through. 6 Gr. bondservant. 7 Or, severely scourge him 8 Some ancient authorities omit

and pray. 9 Gr. bondservants.

§ 174. The parable of the ten virgins.

Matt. xxv. 1—13.

1 Then shall the kingdom of heaven be likened unto ten virgins, which took their

2 1 lamps, and went forth to meet the bridegroom. And five of them were foolish, and

3 five were wise. For the foolish, when they took their * lamps, took no oil with them :
4, 5 but the wise took oil in their vessels with their x lamps. Now while the bridegroom

6 tarried, they all slumbered and slept. But at midnight there is a cry, Behold, the

7 bridegroom ! Come ye forth to meet him. Then all those virgins arose, and trimmed
s their 1 lamps. And the foolish said unto the wise, Give us of your oil ; for our 1 lamps
9 are going out. But the wise answered, saying, Peradventure there will not be enough

10 for us and you : go ye rather to them that sell, and buy for yourselves. And while

they went away to buy, the bridegroom came ; and they that were ready went in with

n him to the marriage feast : and the door was shut. Afterward come also the other

12 virgins, saying, Lord, Lord, open to us.f But he answered and said, Verily I say

13 unto you, I know you not. Watch therefore, for ye know not the day nor the hour.

1 Or, torches

§ 175. The parable of the five talents.

Matt. xxv. 14—30.

14 For it is as when a man, J going into another country, called his own J servants, and

15 delivered unto them his goods. And unto one he gave five talents, to another two, to
another one; to each according to his several ability; and he went on his journey.

16 Straightway he that received the five talents went and traded with them, and made

17 other five talents. In like manner he also that received the two gained other two.

* 2 Pet. iii. 3, 4. t Luke xiii. 25, 27, § 136.

$ Luke xix. 12—27, § 153.

w. 177 12

§§ 175, 176] THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxv. 18—30.

18 But he that received the one went away and digged in the earth, and hid his lord's

19 money. Now after a long time the lord of those Servants cometh, and maketh a

20 reckoning with them. And he that received the five talents came and brought other
five talents, saying, Lord, thou deliveredst unto me five talents : lo, I have gained

21 other five talents. His lord said unto him, Well done, good and faithful 2 servant:
thou hast been faithful over a few things, I will set thee over many things : enter

22 thou into the joy of thy lord. And he also that received the two talents came and
said, Lord, thou deliveredst unto me two talents : lo, I have gained other two talents.

23 His lord said unto him, Well done, good and faithful 2 servant ; thou hast been faithful
over a few things, I will set thee over many things : enter thou into the joy of thy

24 lord. And he also that had received the one talent came and said, Lord, I knew thee
that thou art a hard man, reaping where thou didst not sow, and gathering where thou

25 didst not scatter : and I was afraid, and went away and hid thy talent in the earth :

26 lo, thou hast thine own. But his lord answered and said unto him, Thou wicked and
slothful 2 servant, *thou knewest that I reap where I sowed not, and gather where I

27 did not scatter ; thou oughtest therefore to have put my money to the bankers, and
i-8 at my coming I should have received back mine own with interest. Take ye away

29 therefore the talent from him, and give it unto him that hath the ten talents. For
unto every one that hath shall be given, and he shall have abundance : but from him

30 that hath not, even that which he hath shall be taken away. And cast ye out the
unprofitable 2 servant into the outer darkness : there shall be the weeping and gnashing
of teeth.

1 Gr. bondservants. * Gr. bondservant.

§ 176. Jesus describes the day of judgment.

Matt. xxv. 31—46.

31 But when the Son of man shall come in his glory, and all the angels with him, then

32 shall he sit on the throne of his glory : and before him shall be gathered all the
nations : and he shall separate them one from another, as the shepherd separateth the

33 sheep from the 1 goats : and he shall set the sheep on his right hand, but the J goats on

34 the left. Then shall the King say unto them on his right hand, Come, ye blessed of
my Father, inherit the kingdom prepared for you from the foundation of the world :

35 for I was an hungred, and ye gave me meat : I was thirsty, and ye gave me drink :

36 I was a stranger, and ye took me in ; naked, and ye clothed me : I was sick, and ye

37 visited me : I was in prison, and ye came unto me. Then shall the righteous answer
him, saying, Lord, when saw we thee an hungred, and fed thee ? or athirst, and gave

38 thee drink ? And when saw we thee a stranger, and took thee in ? or naked, and

39 clothed thee 1 And when saw we thee sick, or in prison, and came unto thee i

40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye

41 did it unto one of these my brethren, even these least, ye did it unto me. Then shall
he say also unto them on the left hand, 2 Depart from me, ye cursed, into the eternal

42 fire which is prepared for the devil and his angels : for I was an hungred, and ye gave

43 me no meat : I was thirsty, and ye gave me no drink : I was a stranger, and ye took
me not in ; naked, and ye clothed me not ; sick, and in prison, and ye visited me not.

44 Then shall they also answer, saying, Lord, when saw we thee an hungred, or athirst, or

45 a stranger, or naked, or sick, or in prison, and did not minister unto thee 1 Then shall
he answer them, saying, Verily, I say unto you, Inasmuch as ye did it not unto one

46 of these least, ye did it not unto me. And these shall go away into eternal punish-
ment : but the righteous into eternal life.f

1 Gr. kids. 2 Or, Depart from me under a curse

* Rather, as suggested in the Speaker's " Then it was so much the more thy duty to

Commentary, "Knewest thou &c. ?" not ad- "put my money to the bankers, &c." The

mitting the justice of the servant's accusation interrogative form implies the argument

or excuse, but convicting him out of his own stated affirmatively in Luke xix. 22, § 153.

mouth. "Knewest thou that I reap, &c? t Dan. xii. 2.

178

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 177-179

5 177. Jesus foretells his crucifixion in two days.
Jerusalem. {Wednesday.)

Matt. xxvi. 1, 2.

1 And it came to pass, when Jesus had finished all these words, he said unto his

2 disciples, Ye know that after two days the passover cometh, and the Son of man
is delivered up to be crucified.

§ 178. The chief priests and elders seek to destroy Jesus privately.

Matt. xxvi. 3—5.

3 Then were gathered

together
the chief priests,

and the elders of the people

unto the court of the high

priest, who was called

Caiaphas;

4 and they
took counsel together

that they might

take Jesus by subtilty,

and kill him.

5 But they said, Not
during the feast, lest

a tumult arise
among the people.

Mark xiv. 1, 2.

l Now after two days was
the feast of the passover
and the unleavened bread :

and

the chief priests
and the scribes

sought

how they might

take him with subtilty,

and kill him :

for they said, Not

during the feast, lest

haply there shall

be a tumult

of the people.

Luke xxii. 1, 2.

i Now the feast of un-
leavened bread drew nigh,
which is called the Pass-
over.

2 And

the chief priests
and the scribes

sought
how they might

put him to death ;

for they feared the
people.

§ 179. Mary anoints Jesus for his burying.

Bethany. {Saturday evening.) (See Notes T, p. lxxix, and V, p. lxxxi.)

Matt. xxvi. 6—13.

Now when Jesus was in

Bethany, in the house
of Simon the leper,

7 there came unto him
a woman having
x an alabaster cruse

of exceeding
precious ointment,

Mark xiv. 3—9.

And while he was in

Bethany in the house

of Simon the leper,

John xii. 2—8.

as he

sat at meat,

there came

a woman having

1 an alabaster cruse

of ointment

of 4 spikenard very

costly ;

179

they made him a supper

there : and Martha served;

but Lazarus was one of

them that

sat at meat with him.

3 Mary therefore took

a pound of ointment

of 4 spikenard, very

precious,

12—2

179]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxvi. 7-11.

and she

poured it upon his head,

as he sat at meat.

But when

the disciples saw it,

they

had indignation,

saying, To what purpose
is this waste ?

For this

ointment might have

been sold for

much,

and given to the poor.

10 But Jesus perceiving it
said unto them,

Why trouble ye the
woman 1

for she hath wrought
a good work upon me.
n For ye have the poor
always with you ;

Mark xiv. 3—7.

and she brake the cruse,
and poured it over his head.

But

there were some that

had indignation

among themselves,

saying, To what purpose

hath this waste of
the ointment been made?

For this
ointment might have
been sold for above
three hundred 6 pence,
and given to the poor.
And they murmured
against her.

But Jesus

said,

Let her alone ;

why trouble ye her ?

she hath wrought

a good work on me.

For ye have the poor

always with you,

and whensoever ye will ye

can do them good :

John xii. 3—8.

and anointed the feet of
Jesus, and wiped his feet
with her hair: and the
house was filled with the
odour of the ointment.

4 But Judas Iscariot*, one
of his disciples, which
should betray him, saith,

5 Why was not
this ointment

sold for
three hundred 5 pence,
and given to the poor ?

6 Now this he said, not
because he cared for the
poor ; but because he was
a thief, and having the
6 bag 7 took away what was

put therein.

7 Jesus therefore

said,

8 Suffer her to keep it

against the day of my

burying.

For the poor ye have
always with you ;

* These two verses (4 and 5) contain the
same complaint as that which is recorded in
the verses immediately preceding by Matthew
and Mark, but it is probable that chrono-
logically the incident related by John follows
that which is mentioned in the other two
Gospels. The course of events seems to have
been this : — The disciples generally were
displeased at the apparent extravagance, but
they murmured "amongst themselves"

(Mark xiv. 4) and not audibly. Our Lord
made no answer to this hushed complaint.
Then Judas, maguifying his office as purse-
bearer, expressed aloud the opinions which
others had uttered privately. In answer to
this, our Lord immediately reproved the sug-
gestion which the other disciples had made
honestly, but which Judas adopted in hypo-
crisy and selfishness (John xii. G).

180

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 179, 180

Matt. xxvi. 11—13.

but me ye have not
always.

For in that she
2 poured this ointment

upon my body,

she did it to prepare

me for burial.

Verily I say unto

you, Wheresoever 3 this

gospel shall be preached

in the
whole world, that also
which this woman hath
done shall be spoken of
for a memorial of her.

Mark xiv. 7—9.

but me ye have not
always.

8 She hath done what she

could :

she

hath anointed

my body

aforehand

for the burying.

9 And verily I say unto
you, Wheresoever the

gospel shall be preached

throughout the
whole world, that also
which this woman hath
done shall be spoken of
for a memorial of her.

John xii. 8.

but me ye have not
always.

1 Or, ajlask - Gr. cast. 3 Or, these good tidings * Gr. pistic nard, pistic being perhaps a local name.

Others take it to mean genuine ; others, liquid. 5 Or, shillings (Amer.) See Note Q,, pp. lxxiv, lxxv. Also, see

marginal note on Matt, xviii. 28, § 110. 6 Or, box 7 Or, carried what was put therein 8 Or, Let her

alone: it was that she might keep it

§ 180. The chief priests conspire with Judas Iscariot.
Jerusalem. ( Wednesday.)

Matt. xxvi. 14— 1G.

Then one of the

twelve,

who was called Judas

Iscariot,

went unto

the chief priests,

15 and said, What are ye
willing to give me, and I
will deliver him unto you ?

Mark xiv. 10, 11.

io And Judas

Iscariot, x he that was

one of the

twelve,

went away unto

the chief priests,

that he might deliver him
unto them.

And they,

when they heard it,

were glad,

and promised

to give him money.

Luke xxii. 3 — 6.

3 And Satan* entered

into Judas who was

called Iscariot, being

of the number of the

twelve.

And he went away,

and communed with

the chief priests

and captains,

how he might deliver him

unto them.

And they

were glad,

and covenanted

to give him money.

And he consented,

* See John xiii. 2, § 185 ; and xiii. 27, § 186.
Judas did not fully yield at the first temp-
tation, but he did not resent or resist it.
Satan took advantage of his petulance when

he was stung by our Lord's rebuke of his
avarice and meanness. He then entertained
the suggestions of the tempter, and prepared
for the commission of the crime.

181

§§ 180, 181]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxvi. 15, 16.

And they weighed unto

him thirty pieces of

silver.*

16 And from that time

he sought

opportunity to

deliver him unto them.

Mark xiv. 11.

And

he sought how he

might conveniently

deliver him unto them.

Luke xxii. 6.

and

sought

opportunity to

deliver him unto them

2 in the absence of the

multitude t.

1 Gr. the one of the twelve.

2 Or, without tumult

§ 181. The disciples prepare the passover.

Bethany — Jerusalem. ( Thursday.)

Matt. xxvi. 17—19.

Now on the first day of
unleavened bread

the disciples

came to Jesus,

saying,

Where wilt thou that

we make ready

for thee to eat

the passover ?

Mark xiv. 12—16.

12 And on the first day of

unleavened bread,

when they sacrificed

the passover,

his disciples

say unto him,
Where wilt thou that
we go and make ready
that thou mayest eat

the passover %

13 And he sendeth

Luke xxii. 7—13.

7 And the day of

unleavened bread came,
on which the passover
must be sacrificed.

And he sent

* Of the total value of £3. 10s. Sd. ; the
legal price for a slave if he were killed by a
savage beast belonging to a stranger, Exod.
xxi. 32.

t Matt. xxvi. 4, 5 and the parallel passages
(see § 178) shew the reason for this desire to
avoid the multitude. For three years our
Lord had preached to the people with in-
creasing success. For about a week he had
taught openly and boldly in the temple after
his triumphal entry. To seize him in the
day time, and in public, while surrounded by
devoted disciples and by crowds of wondering
and reverent listeners, would probably have
provoked resistance and caused " a tumult
" among the people." The treachery of Judas
enabled the chief priests to overcome this
difficulty. But as they still "feared the
" people," they determined to carry out their
design so suddenly and so rapidly, that there
should be no time for a public revolt or
protest. They probably relied, and, as the
event shewed, not without reason, on the
fickleness of the mob, and its readiness to
join the successful side, especially against a
man convicted of crime. The scheme was
thoroughly matured. The Roman Governor
was persuaded to provide a band (or cohort)
of soldiers (John xviii. 3, § 198), and to send

it under the charge of a chief captain (or
military tribune) (John xviii. 12, § 198). It
would seem moreover that he authorised his
captains to concert with Judas and the chief
priests (Luke xxii. 4, § 180) how to effect the
arrest ; and he must have known the details
of the plot, and probably communicated them
to his wife. It is difficult otherwise to account
for the proceedings of the officers, for Pilate's
own preparedness to hear the charge at five
o'clock in the morning, and for the expression
of his wife in Matt, xxvii. 19, § 214. Pilate's
complicity was probably gained by distorted
versions of our Lord's teaching, and by false
misrepresentations that he claimed a temporal
sovereignty, and was a menace to the Roman
power. John xix. 12, § 218. Especially at
such a time of national excitement, it would
appear not unreasonable to provide captain
and cohort to preserve public order and
peace. Having secured this point the priests
immediately hurried on the catastrophe with
the most savage and bloodthirsty haste ; a
haste prompted partly by fear of the people,
partly by fear and hatred of their victim.
For a summary of the times of the succeeding
events see note t page 215 ; and see also
Notes W and X, pp. lxxiv etc.

182

THE PUBLIC MINISTRY OF OUR LORD.

[§181

Matt. xxvL 18, 19.

And he said, Go

Mark xiv. 13—16.

two of his disciples,
and saith unto them, Go

into the city

to such a man, and say
unto him, The
1 Master saith,

My time is at hand ; I
keep the passover at thy
house with my disciples.

And the disciples
did as Jesus

appointed them;

and they made ready the
passover.

into the city, and * there

shall meet you a man

bearing a pitcher of

water : follow him ;

and wheresoever

he shall enter in,

say to the goodman

of the house, The

1 Master saith,

Where is my
guest-chamber, where I
shall eat the passover with

15 my disciples ? And he will

himself shew you a

large upper room

furnished and ready : and

there make ready for us.

16 And the disciples
went forth, and came

into the city, and

found as he had said

unto them :

and they made ready the

passover.

i Or, Teacher

Luke xxii. 8—13.

Peter and John,

saying, Go

and make ready for us the

passover, that we may eat.

9 And they said unto him,
Where wilt thou that we

10 make ready 1 And he said
unto them, Behold, when
ye are entered

into the city, * there

shall meet you a man

bearing a pitcher of

water ; follow him into

the house whereinto

u he goeth. And ye shall

say unto the goodman

of the house, The

1 Master saith

unto thee,

Where is the
guest-chamber, where I
shall eat the passover with

12 my disciples ? And he will

shew you a
large upper room

furnished :
there make ready.

13 And they
went, and

found as he had said
unto them :
and they made ready the
passover.

* This incident enables us to fix with
approximate accuracy the place where the
last supper was held. The man had been to
fetch water, and met the disciples near the
gate by which they entered the city. This
would be the sheep-gate near the north-east
corner of the temple, by which travellers
from Bethany entered the city, and by which
our Lord quitted it on his way over Kidron
to the Mount of Olives. The chief reservoir
in this neighbourhood was the pool of Bethesda,
the north-west being supplied by Hezekiah's
pool, the south-east by the pool of Siloam,
and the south-west by the lower pool of

Gihon. The man was on his way home with
his pitcher filled with water, and he would
naturally have resorted to the nearest source
of supply. It is therefore so probable as
almost to amount to certainty, that his house
was just to the north of the temple and
within about 200 yards of it. The total
destruction of the city, when it was burnt by
the Romans, has rendered it impossible to
indicate the spot more closely, and throws
great doubt on the traditions which profess
to identify many other places named in the
Gospel narrative.

183

§§ 182, 183]

THE PUBLIC MINISTRY OF OUR LORD.

§ 182. Jesus and his disciples begin the last suppe3.
Jerusalem. {Thursday ; about 6 p.m.)

l Now before the feast of the passover, Jesus knowing that his hour was come that
he should depart out of this world unto the Father, having loved his own which were
in the world, he loved them J unto the end.

Matt. xxvi. 20. Mark xiv. 17. Luke xxii. 14.

20 Now when even was come, 17 And when it was evening

he cometh with the twelve.

14 And when the hour was
come,
he sat down*,
and the apostles with him.

1 Or, to the uttermost 2 Many authorities, some ancient, omit disciples.

he was sitting at meat
with the twelve 2 disciples.

§ 183. Jesus reproves the ambition op the apostles, and foretells
Peter's denials, the first time.

Luke xxii. 24—34.

24 And there arose also a contention among them, which of them x is accounted to be

25 2 greatest.! And he said unto them, The kings of the Gentiles have lordship over

26 them ; and they that have authority over them are called Benefactors. But ye shall
not be so : but he that is the greater among you, let him become as the younger ; and

27 he that is chief, as he that doth serve. For whether is greater, he that 3 sitteth at
meat, or he that serve th 1 is not he that 3 sitteth at meat ? but I am in the midst of

28 you as he that serveth. But ye are they which have continued with me in my

29 i temptations ; and 5 I appoint unto you a kingdom, even as my Father appointed

30 unto me, that ye may eat and drink at my table in my kingdom ; and ye shall sit on

31 thrones judging the twelve tribes of Israel. Simon, Simon, behold, Satan 6 asked to

32 have you, that he might sift you as wheat : but I made supplication for thee, that thy
faith fail not : and do thou, when once thou hast turned again, stablish thy brethren.

33 And he said unto him, Lord, with thee I am ready to go both to prison and to death.

34 And he said, I tell thee, Peter, the cock shall not crow this day, until thou shalt thrice
deny that thou knowest nie^.

i Or, was accounted (Amer.) 2 Gr. greater. 3 Gr. reclineth. * Or, trials (Amer.) 5 Or, / appoint unto
you, even as my Father appointed unto me a kingdom, that ye may eat and drink, $c. 6 Or, obtained you by asking

* See note T, pp. lxxix, lxxx.

t Matt. xx. 20—24, § 149, and Luke ix. 46,
§ 107, record other manifestations of this
ambitious and jealous spirit on the part of
the disciples. On this occasion the subject of
dispute probably was the choice of places at
the table, and it seems to have occurred as
they were about to recline. The special refer-
ence to Simon in vv. 31 — 34 suggests that he

was one of the disputants. He was probably
claiming the post of honour which our Lord
assigned to "the beloved disciple" ; or, failing
this, the place next to our Lord on the other
side, which as the narrative clearly indicates,
was given to Judas as the purse-bearer of
the company.

X See note X, p. lxxxv.

184

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 184—186

§ 184. The last supper. The first cup of wine.
Jerusalem. {Thursday: shortly after 6 p.m.)

Luke xxii. 15—18.

15 And he said unto them, With desire I have desired to eat this passover with you

16 before I suffer : for I say unto you, I 1 will not eat it, until it be fulfilled in the king-

17 dom of God. And he received a cup, and when he had given thanks, he said, Take
is this, and divide it among yourselves : for I say unto you, 1 1 will not drink from hence-
forth of the fruit of the vine, until the kingdom of God shall come.

1 Or, shall not (Amer.) Compare Matt. xxvi. 29 and Mark xiv. 25, § ISO.

§ 185. Jesus washes the feet of the disciples.

John xiii. 2—20.

2 And during supper, the devil having already put into the heart of Judas Iscariot,

3 Simon's son, to betray him, Jesus, knowing that the Father had given all things into

4 his hands, and that he came forth from God, and goeth unto God, riseth from supper,

5 and layeth aside his garments ; and he took a towel, and girded himself. Then he
poureth water into the bason, and began to wash the disciples' feet, and to wipe them

6 with the towel wherewith he was girded. So he cometh to Simon Peter. He saith

7 unto him, Lord, dost thou wash my feet ? Jesus auswered and said unto him, What

8 I do thou knowest not now ; but thou shalt understand hereafter. Peter saith unto
him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou

9 hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also
10 my hands and my head. Jesus saith to him, He that is bathed needeth not x save to
n wash his feet, but is clean every whit: and ye are clean, but not all. For he knew

him that should betray him ; therefore said he, Ye are not all clean.

12 So when he had washed their feet, and taken his garments, and 2 sat down again, he

13 said unto them, Know ye what I have done to you ? Ye call me, 3 Master, and, Lord :
u and ye say well ; for so I am. If I then, the Lord and the 3 Master, have washed your

15 feet, ye also ought to wash one another's feet. For I have given you an example, that

16 ye also should do as I have done to you. Verily, verily, I say unto you, A 4 servant is
not greater than his lord; neither 5 one that is sent greater than he that sent him.

17, 18 If ye know these things, blessed are ye if ye do them. I speak not of you all : I
know whom I "have chosen : but that the scripture may be fulfilled, *He that eateth

19 r my bread lifted up his heel against me. From henceforth I tell you before it come

20 to pass, that, when it is come to pass, ye may believe that 8 1 am he. Verily, verily, I
say unto you, He that receiveth whomsoever I send receiveth me; and he that
receiveth me receiveth him that sent me.

1 Some ancient authorities omit save, and his feet. 2 Gr. reclined. s Or, Teacher * Gr. bondservant.

5 Gr. an apostle. 6 Or, chose 7 Many ancient authorities read his bread with me. 8 Or, / am

§ 186. Jesus foretells the treachery of one of his disciples, and identifies
the traitor privately. Judas goes out.

Matt. xxvi. 21—25.

Mark xiv. 18-2L

Luke xxii. 21—23.

21 And as they is And as they 2 sat

were eatinsr, and were eating,

he said,

Jesus said,

John xiii. 21—30.

21 When Jesus
had thus said,

he was troubled
in the spirit, and
testified, and said,

* Ps. xli. 9.
185

186]

THE PUBLIC MINISTRY OF OUR LORD.

Matt. xxvi. 21—24.

Verily
I say unto you,
that one of you
shall betray me.

And they were
exceeding
sorrowful,

and began to say

unto him every

one, Is it I,

Lord?

23 And he answered

and said,

He that
dipped his hand
with me in the
dish, the same
shall betray me.
The Son of man
goeth,

even as it is

written of him :

but woe unto that

man through
whom the Son of
man is betrayed !
Good were it J for

that man if he
had not been born.

Mark xiv. 18—21.

Verily
I say unto you,

One of you
shall betray me,

even he that
eateth with me.
19 They began to be

sorrowful,

Luke xxii. 21 — "'A.

and to say

unto him one by

one, Is it 1 1

And he
said unto them,

It is one of the
twelve, he that

dippeth

with me in the

dish.

21 For the Son of man
goeth,

even as it is

written of him :

but woe unto that

man through
whom the Son of
man is betrayed !
good were it x for
that man if he
had not been born.

23 And they began
to question among
themselves, which
of them it was
that should do
this thin?.

John xiii. 21—25.

Verily, verily,
I say unto you,
that one of you
shall betray me.

22 The disciples

looked one on an-
other, doubting of
whom he spake.

21 But behold, the

hand of him that

betrayeth me is

with me on the

table.

26
186

i For the Son of man

indeed goeth,

as it hath been

determined :

but woe unto that
man through

whom he
is betrayed !

23 There was at the

table reclining in

Jesus' bosom one

of his disciples,

whom Jesus loved. Simon Peter therefore

beckoneth to him, and saith unto him,

Tell us who it is of whom he speaketh. He

leaning back, as he was, on Jesus' breast

saith unto him, Lord, who is it ? Jesus

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 186—188

Matt. xxvi. 25.

John xiii. 26—30.

therefore answereth, He it is, for whom
I shall dip the sop, and give it him. So
when he had dipped the sop, he taketh
and giveth it to Judas, the son of Simon
Iscariot.

25 And Judas, which betrayed him, an-
swered and said, Is it I, Rabbi ? He
saith unto him, Thou hast said.

27 And after the sop, then entered Satan
into him. Jesus therefore saith unto him,

28 That thou doest, do quickly. Now no

29 man at the table knew for what intent he spake this unto him. For some thought,
because Judas had the 3 bag, that Jesus said unto him, Buy what things we have

30 need of for the feast; or, that he should give something to the poor. He then having
received the sop went out straightway ; and it was night.*

1 Gr. for him if that man. - Gr. reclined. 3 Or, box

§ 187. On the departure of Judas, Jesus foretells his own speedy

glorification.

John xiii. 31—35.

31 When therefore he was gone out, Jesus saith, Now 1 ia the Son of man glorified, and

32 God Ms glorified in him; and God shall glorify him in himself, and straightway shall
he glorify him.

33 Little children f, yet a little while I am with you. Ye shall seek me: and as I said

34 unto the Jews X, Whither I go, ye cannot come ; so now I say unto you. A new com-
mandment I give unto you, that ye love one another ; 2 even as I have loved you, that

35 ye also love one another. By this shall all men know that ye are my disciples, if ye
have love one to another.

1 Or, was

2 Or, even as I loved you, that ye also may love one another

§ 188. Jesus a second time foretells Peter's denials.

John xiii. 36—38.

36 Simon Peter saith unto him, Lord, whither goest thou ? Jesus answered, Whither

37 I go, thou canst not follow me now ; but thou shalt follow afterwards || . Peter saith

* Perhaps § 180 should follow here, but
its language throughout, and especially in
the last verse of each Gospel, points to a
longer and more deliberate plotting by Judas,
and not to a hasty act of treachery conceived
and completed in the course of three or four
hours. The order of events in the conspiracy
between Judas and the enemies of our
Lord would seem to be this. The dreadful
compact had been made. The false apostle
was watching for his opportunity. Jesus
knowing it all (Matt. xxvi. 21), for the first
time declares that the traitor was one of the
twelve. The disciples, astonished and shocked,
"question among themselves" (Luke xxii. 23),
and finally appeal to the Master. Judas,
conscious of his guilt, is at first silent. But
as our Lord's answers to the others gradually
point more and more terribly to that one who,
reclining next to Jesus, "dipped his hand

"with him in the dish," he tried to maintain
an appearance of innocence by asking in the
anxious words of the rest, "Is it I?" The
affirmative answer of Jesus was heard only
by Judas. The sad dismissal which followed
was either unheard or misunderstood by the
eleven, and the betrayer, reckless and lost,
went straightway out into the darkness. Judas
therefore was not present at the celebration
of the new covenant (Mark xiv. 24 &c, § 189).
The account given by Luke would seem to
indicate that he was, but there is undoubtedly
an anticipation of events in Luke's record.
See § 189.

t This was the only time in our Lord's
ministry that he ever addressed his disciples
by this endearing and gracious title.

J John vii. 34, § 112.

II 2 Peter i. 14.

187

§§ 188—190]

THE PUBLIC MINISTRY OF OUR LORD.

John xiii. 3", 38.

unto him, Lord, why cannot I follow thee even now 1 I will lay down my life for thee.
38 Jesus answereth, Wilt thou lay down thy life for me 1 Verily, verily, I say unto thee,
The cock shall not crow, till thou hast denied me thrice*.

§ 189-

Institution of the sacrament of bread and wine in the Lord's
supper.

Matt. xxvi. 26—29.

And as they were eating,
Jesus took * bread,

and blessed,

and brake it ;

and he gave to the

disciples, and said,

Take,

eat;

this is my body.

27 And he took 2 a cup,

and

gave thanks, and

gave to them, saying,

Drink ye all of it ;

for this is my blood of
3 the 4 covenant,

which is

shed for many

unto remission of sins.

But I say unto you,
5 1 will not drink hence-
forth of this fruit of
the vine, until that day
when I drink it new

with you in
my Father's kingdom.

Mark xiv. 22—25.

And as they were eating,
he took 1 bread,
and when he

had blessed,

he brake it,

and gave to

them, and said,

Take ye :

this is my body.

Luke xxii. 19, 20.

And he took 1 bread,

and when he

had given thanks,

he brake it,

and gave to

them, saying,

This is my body

6 which is given for you:

this do in remembrance

of me.

And he took a cup, 20 And the cup in like

manner f after supper,
and when he had

given thanks,
he gave to them :

and they all drank of it.

And he said unto them,

This is my % blood of

3 the 4 covenant,

which is
shed for many.

Verily I say unto you,
5 1 will no more drink

of the fruit of

the vine, until that day

when I drink it new

in
the kingdom of God.

saying,

This cup is the new

7 covenant in my blood,

even that 6 which is

poured out for you.

1 Or, a loaf 2 Some ancient authorities read the cup. 3 Or, the testament * Many ancient authorities

insert new. 5 Or, I shall not drink (Amer.) 6 Some ancient authorities omit which is given for you. ..which is

poured out for you. ? Or, testament

§ 190. Jesus forewarns the apostles of privation and peril.

Luke xxii. 35—38.

35 And he said unto them, When I sent you forth without purse, and wallet, and shoes,

36 lacked ye anything ? And they said, Nothing. And he said unto them, But now, he
that hath a purse, let him take it, and likewise a wallet: ! and he that hath none, let

* See Note X, p. lxxxv &c.

t This was, no doubt, the third cup or
"cup of blessing," which concluded the
ceremony of the paschal supper.

X Evidently referring to the words of
Moses in Exod. xxiv. 8, "Behold the blood
" of the covenant," &c. (Robinson, p. 157.)

188

THE PUBLIC MINISTRY OF OUR LORD. [§§ 190, 191

Luke xxii. 36— 3b.

37 him sell his cloke, and buy a sword. For I say unto you, that this which is written
must be fulfilled in me, * And he was reckoned with transgressors : for that which

38 concerneth me hath 2 fulfilment. And they said, Lord, behold, here are two swords.
And he said unto them, It is enough.

1 Or, and he that hath no sword, let him sell his cloke, and buy one. 2 Gr. end.

§ 191. Jesus delivers his last discourse to the apostles ; in which he

encourages them by the promise of the "comforter," and the

prospect of heaven.

John xiv.

I, 2 Let not your heart be troubled : x ye believe in God, believe also in me. In my
Father's house are many 2 mansions ; if it were not so, I would have told you ; for I

3 go to prepare a place for you. And if I go and prepare a place for you, I come again,

4 and will receive you unto myself ; that where I am, there ye may be also. 3 And whither

5 I go, ye know the way. Thomas saith unto him, Lord, we know not whither thou

6 goest ; how know we the way 1 Jesus saith unto him, I am the way, and the truth,

7 and the life : no one cometh unto the Father, but 4 by me. If ye had known me, ye
would have known my Father also : from henceforth ye know him, and have seen him.

8, 9 Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith
unto him, Have I been so long time with you, and dost thou not know me, Philip 1
he that hath seen me hath seen the Father ; how sayest thou, Shew us the Father ?

10 Believest thou not that I am in the Father, and the Father in me 1 the words that I
say unto you I speak not from myself: but the Father abiding in me doeth his works.

1 1 Believe me that I am in the Father, and the Father in me : or else believe me for the

12 very works' sake. Verily, verily, I say unto you, He that believeth on me, the works
that I do shall he do also ; and greater works than these shall he do ; because I go unto

13 the Father. And whatsoever ye shall ask in my name, that will I do, that the Father
u may be glorified in the Son. If ye shall ask 5 me anything in my name, that will I do.
15, 16 If ye love me, ye will keep my commandments.+ And I will 6 pray the Father, and

17 he shall give you another 7 Comforter, that he may be with you for ever, even the Spirit
of truth : whom the world cannot receive ; for it beholdeth him not, neither knoweth

18 him : ye know him ; for he abideth with you, and shall be in you. I will not leave

19 you 8 desolate : I come unto you. Yet a little while, and the world beholdeth me no

20 more; but ye behold me: because I live, 9 ye shall live also. In that day ye shall

21 know that I am in my Father, and ye in me, and I in you. He that hath my com-
mandments, and keepeth them, he it is that loveth me : and he that loveth me shall
be loved of my Father, and I will love him, and will manifest myself unto him.

22 Judas (not Iscariot) saith unto him, Lord, what is come to pass that thou wilt manifest

23 thyself unto us, and not unto the world 1 Jesus answered and said unto him, If a man
love me, he will keep my word : and my Father will love him, and we will come unto

24 him, and make our abode with him. He that loveth me not keepeth not my words :
and the word which ye hear is not mine, but the Father's who sent me.

25, 26 These things have I spoken unto you, while yet abiding with you. But the ''Com-
forter, even the Holy Spirit, whom the Father will send in my name, he shall teach

27 you all things, and bring to your remembrance all that I said unto you. Peace I leave
with you ; my peace I give unto you : not as the world giveth, give I unto you. Let

28 not your heart be troubled, neither let it be fearful. Ye heard how I said to you, I go
away, and I come unto you. If ye loved me, ye would have rejoiced, because I go

29 unto the Father: for the Father is greater than I. And now I have told you before

30 it come to pass, that, when it is come to pass, ye may believe. I will no more speak

31 much with you, for the prince of the world cometh : and he hath nothing in me ; but

Isa. liii. 12. f 1 John v. 3.

189

§§ 191—193] THE PUBLIC MINISTRY OF OUR LORD

John xir. 31.

that the world may know that I love the Father, and as the Father gave me command-
ment, even so I do. Arise, let us go hence.*

1 Or, believe in God 2 Or, abiding places 8 Many ancient authorities read And whither I go ye know,

and the way ye know. 4 Or, through 5 Many ancient authorities omit me. 6 (Jr. make request of.

'• Or, Advocate Or, Helper Or. Paraclete. 8 Or, orphans 9 Or, and ye shall live

§ 192. Jesus and the (eleven) apostles quit the supper room.

Matt. xxvi. 30. Mark xiv. 26. Luke xxii. 39.

so And when they had sung 26 And when they had sung 39 And

a hymn, they went out. a hymn, they went out. he came out.

§ 193. Jesus continues his discourse.

The first part was probably spoken close to the "Beautiful Gate" of the temple;
the remainder, on the way to Getltsemane.

John xv., xvi.

1, 2 I am the true vinef, and my Father is the husbandman. Every branch in me
that beareth not fruit, he taketh it away: and every branch that beareth fruit, he

3 cleanseth it, that it may bear more fruit. Already ye are clean because of the word

4 which I have spoken unto you. Abide in me, and I in you. As the branch cannot
bear fruit of itself, except it abide in the vine ; so neither can ye, except ye abide in

5 me. I am the vine, ye are the branches : He that abideth in me, and I in him, the

6 same beareth much fruit : for apart from me ye can do nothing. If a man abide not
in me, he is cast forth as a branch, and is withered ; and they gather them, and cast

7 them into the fire, and they are burned. If ye abide in me, and my words abide in

8 you, ask whatsoever ye will, and it shall be done unto you. Herein x is my Father

9 glorified, 2 that ye bear much fruit : and so shall ye be my disciples. Even as the

10 Father hath loved me, I also have loved you : abide ye in my love. If ye keep my
commandments, ye shall abide in my love ; even as I have kept my Father's com-

11 mandments, and abide in his love. These things have I spoken unto you, that my

12 joy may be in you, and that your joy may be fulfilled. This is my commandment,

13 that ye love one another, even as I have loved you. Greater love hath no man than
it this, that a man lay down his life for his friends. Ye are my friends, if ye do the
15 things which I command you. No longer do I call you ^servants; for the 6 servant

* This seems to indicate clearly that Jesus " and around a gate seventy cubits high which

and his disciples rose from the table at this " led from the porch to the holy place a richly

time, and quitted the room. Kobinson thinks "carved vine was extended as a border and

that they only prepared to depart, and that " decoration. The branches, tendrils, and

tbe address and prayer in §§ 193 and 194 were " leaves were of the finest gold, the stalks of

uttered before they left the house. This " the bunches were of the length of the human

appears to be an improbable theory. The " form, and the bunches hanging upon them

natural and obvious rendering of these last " were of costly jewels." (M'Clintock and

five words would seem to suggest that Jesus Strong, vol. x., p. 791.) Josephus also de-

and his disciples "arose, and went thence." scribes this in Book xv. of the Antiquities,

But this view is corroborated by another con- ch. xi. sec. 3. As Jesus passed this gorgeous

sideration. See next note. work for the last time it supplied him with

t We have seen (§181, note* p. 183) that the the text for his final discourse. Arresting

guest-chamber was very near to the temple and his disciples he proclaimed to them "I am

on its northern side, and in orderto get to Geth- "the true Vine" (§ 193), and when his last

semane, (which was our Lord's intention,) the teaching and his last prayer (§ 194) were

party would leave the city by the sheep-gate, concluded, they continued on their way over

passing close by the porch of the temple. At the brook Kidron (John xviii. 1, § 195) to the

this place " Eosenmuller tells us that above scene of his agony in the garden.

190

THE PUBLIC MINISTRY OF OUR LORD. [§ 193

John xv. 15— xvi. 21.

knoweth not what his lord doeth : but I have called you friends ; for all things that

16 I heard from my Father I have made known unto you. Ye did not choose me, but I

chose you, and appointed you, that ye should go and bear fruit, and that your fruit

should abide : that whatsoever ye shall ask of the Father in my name, he may give

17, 18 it you. These things I command you, that ye may love one another. If the world

19 hateth you, 6 ye know that it hath hated me before it hated you. If ye were of the
world, the world would love its own : but because ye are not of the world, but I chose

20 you out of the world, therefore the world hateth you. Remember the word that I
said* unto you, A 6 servant is not greater than his lord. If they persecuted me, they

21 will also persecute you ; if they kept my word, they will keep yours also. But all
these things will they do unto you for my name's sake, because they know not him

22 that sent me. If I had not come and spoken unto them, they had not had sin : but

23 now they have no excuse for their sin. He that hateth me hateth my Father also.

24 If I had not done among them the works which none other did, they had not had

25 sin : but now have they both seen and hated both me and my Father. But this
cometh to pass, that the word may be fulfilled that is written in their law, t They

26 hated me without a cause. But when the 7 Comforter is come, whom I will send unto
you from the Father, even the Spirit of truth, which 8 proceedeth from the Father, he

27 shall bear witness of me : 9 and ye also bear witness, because ye have been with me
from the beginning^.

John xvi.
i These things have I spoken unto you, that ye shoidd not be made to stumble.

2 They shall put you out of the synagogues : yea, the hour cometh, that whosoever

3 killeth you shall think that he offereth service unto God. And these things will they

4 do, because they have not known the Father, nor me. But these things have I
spoken unto you, that when their hour is come, ye may remember them, how that
I told you. And these things I said not unto you from the beginning, because I was

5 with you. But now I go unto him that sent me ; and none of you asketh me, Whither

6 goest thou % But because I have spoken these things unto you, sorrow hath filled

7 your heart. Nevertheless I tell you the truth ; It is expedient for you that I go
away : for if I go not away, the 7 Comforter will not come unto you ; but if I go, I will

8 send him unto you. And he, when he is come, will convict the world in respect of

9 sin, and of righteousness, and of judgement : of sin, because they believe not on me;
10, ll of righteousness, because I go to the Father, and ye behold me no more ; of judge-

12 ment, because the prince of this world hath been judged. I have yet many things to

13 say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth,
is come, he shall guide you into all the truth : for he shall not speak from himself ;
but what things soever he shall hear, these shall he speak : and he shall declare unto

H you the things that are to come. He shall glorify me : for he shall take of mine, and

15 shall declare it unto you. All things whatsoever the Father hath are mine : therefore

16 said I, that he taketh of mine, and shall declare it unto you. A little while, and ye

17 behold me no more ; and again a little while, and ye shall see me. Some of his
disciples therefore said one to another, What is this that he saith unto us, A little
while, and ye behold me not ; and again a little while, and ye shall see me : and,

18 Because I go to the Father ? They said therefore, What is this that he saith, A little

19 while ? We know not what he saith. Jesus perceived that they were desirous to ask
him, and he said unto them, Do ye inquire among yourselves concerning this, that I
said, A little while, and ye behold me not, and again a little while, and ye shall see

20 me ? Verily, verily, I say unto you, that ye shall weep and lament, but the world
shall rejoice : ye shall be sorrowful, but your sorrow shall be turned into joy.

21 A woman when she is in travail hath sorrow, because her hour is come : but when

* Matt. x. 24, § 87. — John xiii. 16, § 185. the qualification for the Apostolate was

t Ps. lxix. 4. declared to be the fact of having personally

X Luke i. 1, 2 ; — Acts i. 21, 22 ; — ii. 32 ; — witnessed the events of our Lord's history,

v. 32 and many similar passages, in which See also 1 John i. 1 — 3.

191

§§ 193, 194] THE PUBLIC MINISTRY OF OUE LORD.

John xvi. 21—33.

she is delivered of the child, she remembereth no more the anguish, for the joy that

22 a man is born into the world. And ye therefore now have sorrow : but I will see
you again, and your heart shall rejoice, and your joy no one taketh away from you.

23 And in that day ye shall 10 ask me nothing. Verily, verily, I say unto you, If ye

24 shall ask anything of the Father, he will give it you in my name. Hitherto have
ye asked nothing in my name: ask, and ye shall receive, that your joy may be
fulfilled.

25 These things have I spoken unto you in n proverbs : the hour cometh, when I shall

26 no more speak unto you in "proverbs, but shall tell you plainly of the Father. In
that day ye shall ask in my name: and I say not unto you, that I will 12 pray the

27 Father for you ; for the Father himself loveth you, because ye have loved me, and

28 have believed that I came forth from tbe Father. I came out from the Father, and

29 am come into the world : again, I leave the world, and go unto the Father. His

30 disciples say, Lo, now speakest thou plainly, and speakest no 13 proverb. Now know
we that thou knowest all things, and needest not that any man should ask thee : by

31 this we believe that thou earnest forth from God. Jesus answered them, Do ye now

32 believe ? Behold, the hour cometh, yea, is come, that ye shall be scattered, every
man to his own, and shall leave me alone* : and yet I am not alone, because the

33 Father is with me. These things have I spoken unto you, that in me ye may have
peace. In the world ye have tribulation t : but be of good cheer ; I have overcome
the world.

1 Or, was 2 Many ancient authorities read that ye bear much fruit, and be my disciples. 3 Or, made

full (Anier.) 4 Gr. bondservants. b Gr. bondservant. 6 Or, know ye '> Or, Advocate Or, Helper

Gr. Paraclete. 8 Or, goeth forth from 9 Or, and bear ye also witness 10 Or, ask me no question

11 Or, parables Or, dark sayings (Amer.) 13 Gr. make request of. 13 Or, parable Or, dark saying (Ainer.)

§ 194. The farewell prayer with the apostles.

John xvii.

i These things spake Jesus ; and lifting up his eyes to heaven, he said, Father, the

2 hour is come ; glorify thy Son, that the Son may glorify thee : even as thou gavest
him authority over all flesh, that whatsoever thou hast given him, to them he should

3 give eternal life. And this is life eternal, that they should know thee the only true

4 God, and him whom thou didst send, even Jesus Christ. I glorified thee on the earth,

5 having accomplished the work which thou hast given me to do. And now, Father,
glorify thou me with thine own self with the glory which I had with thee before

6 the world was. I manifested thy name unto the men whom thou gavest me out
of the world : thine they were, and thou gavest them to me ; and they have kept

7 thy word. Now they know that all things whatsoever thou hast given me are from

8 thee : for the words which thou gavest me I have given unto them ; and they received
them, and knew of a truth that I came forth from thee, and they believed that thou

o didst send me. I x pray for them: I x pray not for the world, but for those whom

10 thou hast given me ; for they are thine : and all things that are mine are thine, and

n thine are mine: and I am glorified in them. And I am no more in the world, and

these are in the world, and I come to thee. Holy Father, keep them in thy name

12 which thou hast given me, that they may be one, even as we are. While I was with
them, I kept them in thy name which thou hast given me: and I guarded them,
and not one of them perished, but the son of perdition ; that the scripture might

13 he 2 fulfilled|. But now I come to thee; and these things I speak in the world, that
u they may have my joy fulfilled in themselves. I have given them thy word ; and

the world hated them, because they are not of the world, even as I am not of the

15 world. I : pray not that thou shouldest take them 3 from the world, but that thou

16 shouldest keep them 3 from 4 the evil one. They are not of the world, even as I am

* Matt. xxvi. 56, § 198. in Acts i. 16 — 20 and there applied to this

t 2 Tim. iii. 12. event, the perishing of Judas. See also John

X Ps. lxix. 25, and cis. 8 quoted by Peter vi. 89, § 93.

192

THE PUBLIC MINISTRY OF OUR LORD.

[§§ 194, 195

John xvii. 16—26".

17,18 not of the world. 5 Sanctify them in the truth: thy word is truth. As thou

19 didst send me into the world, even so sent I them into the world. And for their
sakes I 6 sanctify myself, that they themselves also may be sanctified in truth.

20 Neither for these only do I x pray, but for them also that believe on me through their

21 word ; that they may all be one ; even as thou, Father, art in me, and I in thee, that

22 they also may be in us : that the world may believe that thou didst send me. And
the glory which thou hast given me I have given unto them ; that they may be

23 one, even as we are one ; I in them, and thou in me, that they may be perfected
into one; that the world may know that thou didst send me, and lovedst them,

24 even as thou lovedst me. Father, 6 that which thou hast given me, 7 I will that,
where I am, they also may be with me ; that they may behold my glory, which thou

25 hast given me : for thou lovedst me before the foundation of the world. O righteous
Father, the world knew thee not, but I knew thee ; and these knew that thou didst

26 send me ; and I made known unto them thy name, and will make it known ; that
the love wherewith thou lovedst me may be in them, and I in them.

1 Gr. make request. 2 Or, made full (Amer.) s Gr. out of. * Or, evil ' Or, Consecrate

B Many ancient authorities read those whom. 7 Or, I desire (Amer.)

§ 195. Jesus warns his disciples op the danger of apostasy.
On the way to mount Olivet.

Matt. xxvi. 30—32.

[And when

they had sung a

hymn, they went

out]

unto Hhe mount
of Olives.

Then saith Jesus

unto them,

All ye shall be

2 offended

in me this night :

for it is written,

*I will smite the

shepherd,

and the sheep

of the flock

shall be scattered

abroad. But

after I am raised

up, + 1 will go

before you into

Galilee.

Mark xiv. 26—28.

[And when

they had sung a

hymn, they went

out]

unto Hhe mount
of Olives.

And Jesus saith

unto them,

All ye shall be

2 offended :

for it is written,

*I will smite the

shepherd,

and the sheep

shall be scattered

abroad. Howbeit,

after I am raised

up, fl will go

before you into

Galilee.

Luke xxii. 39.

39 [And he came
out,]

and went,
as his custom was,

unto Hhe mount

of Olives ;
and the disciples
also followed him.

l When Jesus had
spoken these words,

he went forth
with his disciples,

over the 3 brook
4 Kidron.

i Or, mount Olivet (Amer.) - Gr. caused to stumble. 3 Or, ravine Gr. winter-torrent. * Or, of the Cedars

Zech. xiii. 7. t Matt, xxviii. 10, § 243. Mark xvi. 7, § 238. John xxi. 1, § 250.

w. 193 13

§§ 196, 197]

OUR LORD'S AGONY, CRUCIFIXION,

§ 196. Jesus a third time foretells Peter's denials.

Matt. xxvi. 33—35.

33 But Peter answered and said unto him,

If all shall be x oflended in thee,
I will never be * offended.

34 Jesus said unto him, Verily

I say unto thee, that

this night,
before the cock crow,

thou shalt deny me thrice.

35 Peter saith unto him,

Even if I must die with thee, yet

will I not deny thee. Likewise

also said all the disciples.

1 Gr. caused to stumble.

Mark xiv. 29—31.
But Peter said unto him,
Although all shall be x offended,

yet will not I.

And Jesus saith unto him, Verily

I say unto thee, that

thou to-day,

even this night,

before the cock crow

twice*,
shalt deny me thrice.

But he spake

exceeding vehemently,

If I must die with thee,

I will not deny thee. And in like

manner also said they all.

PART IV.

OUR LORD'S AGONY, CRUCIFIXION, DEATH, AND BURIAL.

§ 197. The agony in the garden of Gethsemane.

{Thursday: between 11 and 12 at night.)

Matt. xxvi. 36—46.

Then cometh Jesus

with them

unto 1 a place

called Gethsemane, t

Mark xiv. 32-42.

And they come

unto 2 a place which was
named Gethsemane : +

Luke xxii. 40—46. John xviii. 1.

John xviii. 1.

i Where was a garden, into
the which he entered,
himself and his disciples.

* See note X, pp. lxxxv &c.

t Robinson says that this was, probably,
an olive plantation at that time, for the name
signifies an oil-press. The present, however,
is supposed to be but a part of the ancient
garden ; for it is now only about fifty paces
square, which is too small to satisfy all the
conditions of the sacred narrative. See John
xviii. 1, Matt. xxvi. 36, 37, 39 and Luke xxii.
41, (all in this section,) from which it appears
that our Lord, his chosen three, and the
other apostles were in three different parts of
the garden, presumably not within earshot,
but at some substantial distance from each

other. It is therefore more than probable
that the ancient garden occupied some of
the space now covered by several similar
enclosures adjacent, some of which contain
olive-trees of the same age and character as
Gethsemane, which exhibits eight that are
certainly very old ; probably standing ever
since Christ was there. The olive tree lives
to a great age ; and a distinguished naturalist
asserts, that the largest of these eight are at
least six yards in circumference, and nine or
ten yards high — so large, indeed, that he
calculates their age at 2000 years. See Robin-
son, p. 162 ;— and Kitto's Plot. Bible, iv. 268.

194

DEATH, AND BURIAL.

[§197

Matt, xx vi. 36-40.

and saith unto

his disciples,

Sit ye here, while I

go yonder and

37 pray. And he took
with him Peter and

the two sons of Zebedee,

and began to be

sorrowful and sore

38 troubled.* Then saith he

unto them, My soul
is exceeding sorrowful,
even unto death: abide

ye here, and watch
with me.

S3 And he went forward
a little,
and fell on his face,
and prayed,

saying,
my Father,

if it be possible,
let this cup pass away
from me : nevertheless,

not as I will, but
as thou wilt.

40 Aud

he cometh
unto the disciples, and
fmdeth them sleeping,

and saith unto Peter,

Mark xiv. 32-37

and he saith unto

his disciples,
Sit ye here, while I

33 pray. And he taketh

with him Peter and

James and John,

and began to be

greatly amazed, and sore

34 troubled.* And he saith

unto them, My soul
is exceeding sorrowful
even unto death : abide

ye here, and watch.

35 And he went forward

a little,

and fell

on the ground,

and prayed that, if it were

possible, the hour might

pass away from him.

36 And he said,
Abba, Father,

all things are possible
unto thee ;

remove this cup

from me : howheit

not what I will, but

what thou wilt.

Luke xxii. 40—46.

io And when he was at
the place,
he said unto
them,

And

he cometh,

and

fmdeth them sleeping,

and saith unto Peter,
Simon, sleepest thou I

Pray that ye enter not
into temptation.
41 And he

was parted from them
about a stone's cast ;
and he kneeled down

and prayed,

saying,
Father,

if thou be willing,

remove this cup

from me : nevertheless

not my will, but

thine, be done.

43 3 And there appeared unto
him an angel from heaven,

44 strengthening him. And
being in an agony he pray-
ed more earnestly: and
his sweat became as it
were great drops of blood
falling down upon the

ground.

45 And when he rose up

from his prayer,

he came

unto the disciples, and

found them sleeping

for sorrow,

46 and said unto them,

Heb. v. 7 ; John xii. 27, § 160.
195

13—2

197]

OUR LORD'S AGONY, CRUCIFIXION,

Matt. xxvi. 40—46.

What, could ye not

watch

with me

one hour ?

41 2 Watch and pray, that

ye enter not into

temptation :

the spirit indeed is

willing, but the flesh

42 is weak.* Again

a second time

he went away, and

prayed, saying,

my Father, if this can-
not pass away, except I
drink it, thy will be done.

43 And he came again and
found them sleeping, for

their eyes were
heavy.

44 And he left them again,
and went away, and pray-
ed a third time, saying
again the same words.

45 Then cometh he to the

disciples, and saith

unto them, fSleep on now,

and take your rest :

behold, the hour is

at hand, and the Son

of man is betrayed unto

the hands of sinners.

40 Arise, let us be going :

behold, he is at hand

that betrayeth me.

1 Gr. an enclosed piece of ground.
omit ver. 43, 44.

Mark xiv. 37 — 42.

couldest thou not
watch

one hour 1

2 Watch and pray, that

ye enter not into

temptation :

the spirit indeed is

willing, but the flesh

is weak.* And again

he went away, and
prayed, saying
the same words.

40 And again he came, and

found them sleeping, for

their eyes were

very heavy ;

and they wist not what

to answer him.

And he cometh the

third time, and saith

unto them, fSleep on now,

and take your rest :

it is enough ;

the hour is

come ; behold, the Son

of man is betrayed into

the hands of sinners.

Arise, let us be going :

behold, he that betrayeth

me is at hand.

2 Or, Watch ye, and pray that ye enter not

Why sleep ye ?

rise and pray, that

ye enter not into

temptation.

Manv ancient authorities

* Bom. vii. 18—25.

t These words seem contradictory, for "Sleep
" on now, and take your rest * * * Arise, let
" us be going " do not naturally form part of
one sentence. The original may be translated
in either of three ways : — (1) by the imperative
mood, or (2) by the indicative mood inter-
rogatively; or (3) by the indicative mood
affirmatively. The first of these is adopted
in the Authorised Version and also in the

Revised Version. The second has been pre-
ferred by many learned commentators, who
render the passage as a gentle reproof to the
wearied disciples, "Do ye sleep on and take
"your rest at such a tremendous crisis of the
" world's history ? " The third suggests the
strange contrast between the Saviour and his
followers — " Ye sleep and rest! while I am
" agonized with the world's burden of sorrow
" and sin."

196

DEATH, AND BURIAL.

[§198

§198.

Jesus betrayed by Judas Iscariot and arrested,
desert him.

Gethsemane. (Thursday: about midnight.)

Matt. xxvi. 47—56.

Mark xiv. 43-52.

Luke xxii. 47—53.

47 And

while he yet spake,

lo,

Judas,

one of the twelve,

came,

and with him

a great multitude

with swords and
staves, from the
chief priests and

elders of the
people.

iz And straightway,
while he yet spake,

cometh

Judas,

one of the twelve,

and with him
a multitude

with swords and
staves, from the
chief priests and
the scribes and
the elders.

47 While he yet spake,
behold,
a multitude,

and he that was

called Judas,
one of the twelve,

went before them ;

The disciples

John xviii. 2 — 12.

Now Judas also,
which betrayed
him, knew the
place : for Jesus
oft-times resorted
thither with his
disciples. Judas
then, having re-
ceived the 3 band
of soldiers, and
( >fficers from the
chief priests and

the Pharisees,

cometh thither

with lanterns

and torches

and weapons.

4 Jesus therefore,
knowing all the things that were coming
upon him, went forth, and saith unto

5 them, Whom seek ye ? They answered
him, Jesus of Nazareth. Jesus saith
unto them, I am he. And Judas also,
which betrayed him, was standing with

c them. When therefore he said unto
them, I am he, they went backward, and

7 fell to the ground. Again therefore he
asked them, Whom seek ye ? And they

8 said, Jesus of Nazareth. Jesus answered,
I told you that I am he : if therefore ye

9 seek me, let these go their way : that
the word might be fulfilled which he
spake, Of those whom thou hast given

me I lost not one*.

See John xvii. 12. § 194, and note X-

197

§198]

OUR LORD'S AGONY, CRUCIFIXION,

Matt. xxvi. 48—51.

Now he that
betrayed him

gave them

a sign, saying,

Whomsoever

I shall kiss, that

is he : take him.

id And straightway
he came to
Jesus, and said,

Hail, Rabbi ;
and 1 kissed him.
S3 And Jesus said
unto him,

Friend*, do that

for which thou

art come.

Then they

came and laid
hands on Jesus,
and took him.

And behold,
one of them that
were with Jesus
stretched out his
hand, and drew

his sword,

and smote the

2 servant of the

high priest, and

struck oft' his

ear.

Mark xiv. 44—47.

44 Now he that
betrayed him

had given them
a token, saying,

Whomsoever

I shall kiss, that

is he : take him,

and lead him

away safely.

45 And when he was
come, straightway

he came to
him, and saith,

Rabbi ;
and hissed him.

Luke xxii. 47—50.

John xviii. 10, 12.

46 And they

laid
hands on him,
and took him.

But a certain
one of them
that stood by

drew

his sword,

and smote the

2 servant of the

high priest, and

struck oft' his

and
he drew near unto
Jesus

to kiss him.

But Jesus said

unto him, Judas,

betrayest thou

the Son of man

with a kiss 1

12 So the 3 band and

the 4 chief captain,

and the officers of

the Jews,

seized

Jesus

and bound him.

49 And when they
that were about
him saw what
would follow, they
said, Lord, shall
we smite with the

sword 1

50 And a certain

one of them

smote the

8 servant of the

high priest, and

struck off his

right ear.

Simon Peter
therefore

having

a sword drew it,

and struck the

high priest's

2 servant, and

cut off his

right ear.

Now the 2 serv-

* Eobinson notes that the word "friend"
is too strong a word to be used here. The
word in the original, iraipe, " denotes a mere
" companion or acquaintance, without imply-
" ing respect or affection. Where our Lord

" calls (as in John xv. 15, § 193) his faithful
" disciples friends, another word (cpi\oi) is
" used, which implies attachment." Eobin-
son, p. 165.

198

DEATH, AND BURIAL.

[§ 198

Matt. xxvi. 52—56.

52 Then saith
Jesus unto him,

Put up again thy
sword into its
place :
for all they that
take the sword
shall perish with

53 the sword*. Or
thinkest thou that
I cannot beseech
my Father, and he
shall even now
send me more than
twelve legions of

51 angels? How then
should the scrip-
tures be fulfilled,
that thus it must
belt

Mark xiv. 48, 49.

In that hour

said Jesus to

the multitudes,

And Jesus an-
swered and said
unto them,

Are ye come out, Are ye come out,
as against a rob- as against a rob-
ber, with swords ber, with swords
and staves and staves
to seize me ? to seize me ?
I sat daily 49 I was daily
with you
in the temple in the temple
teaching, teaching,

and ye took me not.
But

and ye took me not :
but

Luke xx\i. 51—53.

But Jesus an-
swered and said,
Suffer ye thus far.

And he touched
his ear, and healed
him.
And Jesus
said
unto the chief
priests, and cap-
tains of the tem-
ple, and elders,
which were come

against him,
Are ye come out,
as against a rob-
ber, with swords
and staves ?

53 When I was .
with you

daily

in the temple,

ye stretched not

forth your hands

against me :

but

this is your hour,

and the power of

darkness.

John xviii. 10, 11.

ant's name was

Malchus.
Jesus therefore
said unto Peter,

Put up the

sword into the

sheath :

the cup which the

Father hath given

me, shall I not

drink it ?

* Gen. ix. 6.

+ Luke xxiv. 44—46, § 248.

199

§§ 198—200]

OUR LORD'S AGONY, CRUCIFIXION,

Matt. xxvi. 56.

all this is come to pass, that the scriptures

of the prophets
might be, fulfilled. Then all the disciples
left him, and fled.*

Mark xiv. 49—52.

this is done that the scriptures

so might be fulfilled. And they all
left him, and fled.*

51 And a certain young man followed
with him, having a linen cloth cast about
him, over his naked body: and they lay

52 hold on him; but he left the linen cloth,
and fled naked.

* Gr. kissed him much. 2 Gr. bondservant. 3 Or, cohort * Or, military tribune Gr. chiliarch.

\ 199. Jesus is brought before Annas in the house of Caiaphas.
{Thursday: about midnight.)

Matt. xxvi. 57.

Mark xiv. 53.

Luke xxii. 54.

John xviii. 13, 14.

And they that

53 And they

54 And they

had taken Jesus

seized him, and 13

And

led him away

led Jesus away

led him away,
and brought him

led him

to the house of

into

Caiaphas

the high priest,

the high priest :

the high priest's
house.

where the scribes
and the elders were
gathered together.

and there come
together with him
all the chief priests
and the elders and
the scribes.

to Annas first ; for
he was father in
law to Caiaphas,
which was high
priest that year.
14 Now Caiaphas was
he which gave
counsel to the
Jews, that it was
expedient that one
man should die for
the people, t

§ 200. Peter and another disciple (John ?) follow Jesus into the court of
the high priest's house.

Matt. xxvi. 58.

But Peter

followed him

afar off,

(Thursday: about midnight.)

Mark xiv. 54.

54 And Peter
had followed him
afar off,

Luke xxii. 54.

But Peter
followed
afar off.

John xviii. 15, 16.

15 And Simon Peter
followed Jesus,

John xvi. 32, § 193.

200

t John xi. 50, § 129.

DEATH, AND BURIAL. [§§ 200-203

Matt. xxvi. 58. Mark xiv. 54. John xviii. 15, 16.

and so did another disciple. Now that
disciple was known unto the high priest,
and entered in with Jesus into the
16 court of the high priest ; but Peter was
standing at the door without. So the
other disciple, which was known unto
the high priest, went out and spake unto
her that kept the door, and brought in
Peter,
even within,
unto the court of into the court of
the high priest, the high priest,

and entered in.

§ 201. Peter's first denial. Before the first cockcrow. To the portress
as he passed her on his ivay into the court.

John xviii. 17, 18.

i: The maid therefore that kept the door saith unto Peter, Art thou also one of this
Ionian's disciples? He saith, I am not. Now the * servants and the officers were
standing there, having made 2 a fire of coals; for it was cold; and they were warming
themselves : and Peter also was with them, standing and warming himself.

1 Gr. bondservants. 2 Gr. afire of charcoal.

§ 202. The preliminary examination by Annas.

In the house of Caiaphas the high priest.

(Friday: between midnight and 1 a.m.)

John xviii. 19—24.

19 The high priest* therefore asked Jesus of his disciples, and of his teaching.

20 Jesus answered him, I have spoken openly to the world; I ever taught in x synagogues,
and in the temple, where all the Jews come together ; and in secret spake I nothing.

21 Why askest thou me ? ask them that have heard me, what I spake unto them : behold,

22 these know the things which I said. And when he had said this, one of the officers
standing by struck Jesus 2 with his hand, saying, Answerest thou the high priest so ?

23 Jesus answered him, If I have spoken evil, bear witness of the evil : but if well, why

24 smitest thou me ? Annas therefore sent him bound unto Caiaphas the high priest.

1 Gr. synagogue. 2 Or, with a rod

§ 203. Peter's second denial. Before the first cockcrow. To the officers
standing round the fire in the court. He then sits down amongst them to

SEE THE END.

(Friday: between midnight and 1 a.m.)

Matt. xxvi. 58. Mark xiv. 54. John xviii. 25.

25 Now Simon Peter was
standing and warming
himself. They said there-
fore unto him, Art thou

Annas. See Note X, pp. lxxxvi and lxxxvii.
201

§§ 203, 204]

OUR LORD'S AGONY, CRUCIFIXION,

Matt. xxvi. 58.

And sat with

the officers,

to see the end.

Mark xiv. 54.

54 And he was sitting with
the officers,

and warming himself
in the light of the fire.

John xviii. 25.

also one of his disciples ?

He denied, and said, I

am not.

§ 204. Jesus is arraigned before Caiaphas the high priest and is condemned.
In the house of Caiaphas. {Friday : before 1 a.m.)

Matt. xxvi. 59— £6.

Now the chief priests and the whole

council sought

false *

witness against Jesus, that they

might put him to death ; and they

found it not, though many

false witnesses came.

But afterward came two, and

said,

This man said, I am able to destroy

the 1 temple

of God,

and to build it in three days.t

62 And the high priest stood up,

and said unto him, Answerest thou
nothing 1 what is it which these witness

63 against thee? But Jesus held his peace.J

And the high priest

said unto him,

I adjure thee by the living God,

that thou tell us whether thou be

the Christ, the Son of God.

64 Jesus saith unto him, Thou hast said :
nevertheless I say unto you, Henceforth

ye shall see the Son of man sitting
at the right hand of power, and
coming on the clouds of heaven.

65 Then the high priest rent his garments,

saying,

He hath spoken blasphemy :

what further need have we of witnesses ?

behold, now ye have heard

Mark xiv. 55—64.

55 Now the chief priests and the whole

council sought

witness against Jesus to
put him to death ; and

56 found it not. For many bare
false witness against him, and

their witness agreed not together.

57 And there stood up certain, and bare

false witness against him, saying,

58 We heard him say, I will destroy

this l temple

that is made with hands,

and in three days I will build another

made without hands.

59 And not even so did their witness agree
together.

60 And the high priest stood up

in the midst,
and asked Jesus, saying,- Answerest thou
nothing ? what is it which these witness

61 against thee ? But he held his peace,

and answered nothing.^

Again the high priest asked him,

and saith unto him,

Art thou
the Christ, the Son of the Blessed ?
Ci And Jesus said, I am :

and ye shall see the Son of man sitting

at the right hand of power, and

coming with the clouds of heaven.

63 And the high priest rent his clothes,

and saith,

What further need have we of witnesses ?

64 Ye have heard

* In Acts vi. 11 — 15 precisely the same
wicked device was practised against Stephen.

t See John ii. 19, § 26.

X Isa. liii. 7. Matt, xxvii. 14,

212.

202

DEATH, AND BURIAL.

[§§ 204—206

Matt. xxvi. 65, 66.

the blasphemy: what think ye?
They answered and said,
He is 2 worthy of death.*

the blasphemy : what think ye 1

And they all condemned him

to be 2 worthy of death.

1 Or, sanctuary, as in Matt, xxiii. 35, § 170 ; xxvii. 5, § 211. See also Note B, p. xxx.

2 Gr. liable to.

§ 205. Jesus is mocked as a prophet.

Matt. xxvi. 67, 68.

Then did they

spit in his facef

and buffet him :

and some

smote him x with the

palms of their hands,

saying,

Prophesy

unto us, thou Christ :

who is he that struck thee?

Mark xiv. 65.

And some

began to spit on him,

and
to cover his face,
and to buffet him,

and to say unto him,
Prophesy :

and the officers received

him with 2 blows of their

hands.

Luke xxii. 63—65.

63 And the men that

held 3 Jesus
mocked him,

and beat him.

64 And they blindfolded him,

and asked him, saying.
Prophesy :

who is he that struck thee ?

1 Or, with rods

• Or, strokes of rods

65 And many other things
spake they against him,
reviling him.

3 Gr. him.

§ 206. Peter's third denial. To one of the maids while he was sitting
with the officers at the fire in the court.

Matt. xxvi. 69, 70.

Now Peter

was sitting without

in the court :

and a maid

came unto him,

(Friday: shortly before 1 a.m.)

Mark xiv. 66—68.

And as Peter
was beneath
in the court,

there cometh

one of the maids

of the high priest ;

and seeing Peter

warming himself,

she looked

Luke xxii. 55—57.

55 And when they had
kindled a fire in the
midst of the court, and
had sat down together,

Peter
sat

in the midst of them J.

56 And a certain maid

seeing him as he sat
in the light of the fire.

and looking
stedfastly

* See John xix. 7, § 218, and note thereon. % This section is contemporaneous with

t Isa. 1. 6 ; Mark x. 34 and Luke xviii. 32, the two immediately preceding. See Note X,
in § 148. pp. lxxxvii and lxxxviii.

203

§§ 206—209]

OUR LORD'S AGONY, CRUCIFIXION,

Matt. xxvi. 69, 70.

saying, Thou also

wast with

Jesus the Galiltean.

But he denied

before them all,

saying,

I know not

what thou sayest.

Mark xiv. 67, 68.

upon him,

and saith, Thou also

wast with

the Nazarene, even Jesus.

68 But he denied,

saying,

*I neither know,

nor understand

what thou sayest :

and he went out into the

2 porch; 3 and the cock

crew.

Luke xxii. 56, 57.

upon him,

said, This man also

was with

him.

But he denied,

saying,
Woman, I know him not.

1 Or, / neither know, nor understand: thou, what sayest thou?
authorities omit and the cock crew.

s Gr. forecourt.

:t Manv ancient

§ 207. Peter's fourth denial. To one of the crowd.
(Friday: shortly after 1 a.m. Between the first and the second cockcrovj.)

Luke xxii. 58.

58 And after a little while another saw him, and said, Thou also art one of them. But
Peter said, Man, I am not.

§ 208. Peter's fifth denial. To a maidservant and others in the porch.
(Friday: about 2 o'clock a.m.)

Mark xiv. 69, 70.

Matt. xxvi. 71, 72.

And when he was gone out into the

porch, another maid saw him, and

saith unto them that were there,

This man also was with Jesus the

Nazarene.

And again he denied

with an oath, I know not the man.

And the maid saw him, and began

again to say to them that stood by,

This is one of them.

But he a sain denied it.

§ 209. Peter's sixth denial ; the second cockcrow and his repentance.
(Friday: about 3 o'clock a.m.)

Matt. xxvi. 73—75.

73 And after a little
while

Mark xiv. 70—72.

70 And after a little
while again

Luke xxii. 59—62.

And after the

space of about

one hour

John xviii. 26, 27.

2G One of the 2 serv-
ants of the high
priest, being a
kinsman of him
whose ear Peter
cut off, saith, Did
not I see thee in
the garden with
him ]

204

DEATH, AND BURIAL.

[§§ 209, 210

Matt. xxvi. 73—75.

they that stood by

came and said

to Peter,

Of a truth thou

also art one of

them ;

for thy speech

bewrayeth thee.

ii Then

began he to

curse and to swear,

I know not the
man.

And straightway
the cock crew.

And Peter re-
membered the

word

which Jesus

had said,

Before the cock

crow,

thou shalt deny

me thrice.

And

he went out, and
wept bitterly.

Mark xiv. 70—72.

they that stood by

said

to Peter,

Of a truth thou

art one of

them;

for thou art a

Galiltean.

71 But he
began to

curse, and to swear,

I know not this

man

of whom ye speak.

72 And straightway

the second time
the cock crew.

And Peter called

to mind the

word,

how that Jesus

said unto him,

Before the cock

crow twice,
thou shalt deny

me thrice.

x And when he

thought thereon,

he wept.

1 Or, And he began to weep.

Luke xxii. 59—62. John xviii. 27

another confid-
ently affirmed,
saying,

Of a truth this

man also
was with him :

for he is a

Galilsean.

60 But Peter said, 27 Peter therefore

Man, I know not denied again

what thou sayest.

And immediately,
while he yet spake,

the cock crew.

61 And the Lord
turned, and look-
ed upon Peter.

And Peter re-
membered the
word of the Lord,
how that he
said unto him,
Before the cock
crow this day,
thou shalt deny
me thrice.

62 And

he went out, and
wept bitterly.

2 Gr. bondservants.

and straightway
the cock crew.

§ 210. Jesus is formally arraigned before the high council ; and being
condemned, is given up to the civil power of the roman governor.

Matt, xxvii. 1, 2.

Now

when morning

was come,

all the

chief priests and

the elders of the

people

(Friday: aboiit 5 a.m.)

Mark xv. 1.

i And straightway
in the morning

the

chief priests with

the elders

Luke xxii. 66—71 ; xxiii. 1.

66 And as soon as
it was day,

the assembly of

the elders of the

people

was gathered

Jolm xviii. 28.

205

I 210]

OUR LORD'S AGONY, CRUCIFIXION,

Matt, xxvii. 1, 2.

took counsel a-
gainst Jesus to put
him to death :

and
they

bound him, and
led him away,

and delivered him
up to Pilate
the governor.

and scribes,
and the whole
council, held a

consultation,

Luke xxii. 66—71 ; xxiii. 1.

together,

both chief priests

and scribes;

John xviii. 28.

and they led him
away into their

67 council, saying, If thou art the Christ,
tell us. But he said unto them, If I

fi8 tell you, ye will not believe : and if I

69 ask you, ye will not answer. But from
henceforth shall the Son of man be seated
at the right hand of the power of God.

70 And they all said, Art thou then the
Son of God ? And he said unto them,

71 1 Ye say that I am. And they said,
What further need have we of witness?*

for we ourselves
have heard from
his own mouth.

and

bound Jesus, and
carried him away,

uid delivered him
up to Pilate.

Luke xxiii. 1.

l And the whole
company of them
rose up,

and brought him
before Pilate.

1 Or, Ye say it, because I am. Or, Ye say it, for lam. (Amer.) '- Gr. Prsetorium f.

They lead Jesus

therefore

from Caiaphas

into the 2 palace :

and it was early.

■ See page 214, note f.
t This word occurs eight times in the New
Testament. In Phil. i. 13 the Eevised Version
renders it "praetorian guard," applying it to
the men and not to the place. In Mark xv.
16, § 217, it simply adopts the word itself from
the Greek (irpat.Twpiov). In the other six
places (Matt, xxvii. 27, § 217 ; John xviii. 28
(twice), §§ 210 and 212 ; xviii. 33, § 212 ; xix.
9, §218 ; and Acts xxiii. 35) the translation is
" palace." In the Gospels it invariably refers
to the whole or part of Pilate's residence :
the passage in Mark limits it to "the court."
Probably it would have been better, if in
the Philippians the text and the marginal
reading had changed places, as the better
rendering would have referred to the praetorian

camp or barrack at Kome. In the Acts it is
applied to Herod's palace at Cassarea. In
the passage above and others in the Gospels
it indicates a portion of the Tower of Antonia.
This fortress was the residence of the Eoman
governor and garrison of the Roman soldiers.
In Acts (xxi. 34 ; xxii. 24 ; xxiii. 10, 16, etc.)
it is called " the castle." It was close to the
north-west corner of the temple, and probably
communicated directly with it ; so that the
soldiers might have easy and rapid access
to it in case of any sudden popular tumult.
See Acts xxi. 31—37 and xxiii. 10. The
prcetorium to which our Lord was taken was
probably the atrium, the central hall or court
in which Pilate transacted his public business.
See Mark xv. 16, § 217.

206

DEATH, AND BURIAL.

[§§ 211, 212

§ 211. The remorse and suicide of Judas Iscariot.

Matt, xxvii. 3—10.

3 Then Judas, which betrayed him, when he saw that he was condemned, repented
himself, and brought back the thirty pieces of silver to the chief priests and elders,

4 saying, I have sinned in that I betrayed 1 innocent blood. But they said, What is

5 that to us 1 see thou to it. And he cast down the pieces of silver into the sanctuary,

6 and departed ; and he went away and hanged himself*. And the chief priests took
the pieces of silver, and said, It is not lawful to put them into the 2 treasury, since

7 it is the price of blood. And they took counsel, and bought with them the potter's

8 field, to bury strangers in. Wherefore that field was called, The field of blood, unto

9 this day. Then was fulfilled that which was spoken 3 by f Jeremiah the prophet,
saying, And Hhey took the thirty pieces of silver, the price of him that was priced,

10 5 whom certain of the children of Israel did price; and Hhey gave them for the
potter's field, as the Lord appointed me.

1 Many ancient authorities read righteous. 2 C'T. corhanas, that is, sacred treasury. Compare Mark vii. 11,

§ v»4. s Or, through ' * Or, I took 5 Or, whom they priced on the part of the sons of Israel

6 Some ancient authorities read I gave.

§ 212. The Jews accuse Jesus of sedition. Pilate examines him privately
at the fortress of antonia, and declares his innocence.

Matt xxvii. 11—14

Luke xxiii. 2 —7.

John xviii. 28— 3S.

28 And they them-
selves entered not
into the - palace,
that they might not be defiled, but

29 might eat the passover! Pilate there-
fore went out unto them, and saith,
What accusation bring ye against this

30 man 1 They answered and said unto him,

* From Acts i. 18 it seems probable that,
after his death by hanging, the rope broke,
and " falling headlong, he burst asunder in
" the midst, and all his bowels gushed out."
The two accounts have sometimes been quoted
as contradictory, but there seems no sound
objection to their being thus reconciled.

t Zech. xi. 12, 13. The quotation would
seem to have been made from Zechariah.
There is no passage like this in Jeremiah.
Some manuscripts omit the name entirely and
read thus "spoken by the prophet." Others
read "Zechariah" in place of "Jeremiah."
The reading in the text is probably due to an
error on the part of some copyist. M'Clellan
however agrees with an important body of
divines who think that the passage refers
to a " spoken " but not recorded prophecy by
Jeremiah. See Note D, p. xxxix.

£ This expression has given rise to con-
troversy, as involving a contradiction of the
other Gospels. They state very clearly that
our Lord partook of the passover with his
disciples, and they specify certain parts of the
ritual which was duly observed. But it is
suggested that the words in verse 28 imply
that the paschal feast had not yet been eaten,
and that therefore the last supper was not

the passover ; because the day of the passover
must have begun not on Thursday but on
Friday evening. (I think the latest supporter
of this view is Horton in his admirable book
"Inspiration and the Bible" at pp. 85 and 86.)
The difficulties in which this theory would
involve us are overwhelming ; and the answer
seems to be as follows : — The phrase to " eat
" the passover" does not mean merely to eat
the paschal feast. It is equivalent to the
expression " to keep (or celebrate) the pass-
"over," to eat throughout the passover. See
2 Chron. xxx. 22 for an exactly similar idiom.
The word 'passover' in this wider sense, in-
cluding all the days of the festival, and not
merely "the day of unleavened bread when
' ' the passover must be sacrificed," is frequently
found in Scripture. See Luke xxii., (comparing
verses 1 and 7, §§ 178 and 181, ) and many other
passages. Indeed this is its general interpreta-
tion. The passage in the text therefore simply
means that, as part of the passover feast still
remained, the Jews did not wish to contract that
legal defilement which would have prevented
them from joining in it without a long and
troublesome routine of ablutions and purify-
ings.

207

212]

OUR LORD'S AGONY, CRUCIFIXION,

Matt, xxvii. 11.

Now Jesus

stood before the

governor: and

the governor

asked him, saying,

Art thou the
King of the Jews ?

And Pilate

asked him,

Art thou the

Kins of the Jews?

And Jesus

said unto him,

Thou sayest.

And he answering

saith unto him,

Thou sayest.

Luke xxiii. 2, 3. John xviii. 30—37.

If this man were

not an evil-doer,

we should not have delivered him up

31 unto thee. Pilate therefore said unto
them, Take him yourselves, and judge
him according to your law. The Jews
said unto him, It is not lawful for us to

32 put any man to death : that the word of
Jesus might be fulfilled, which he spake,

signifying by what
manner of death
Luke xxiii. 2, 3. he should die*.

2 And they began
to accuse him, say-
ing, We found this
man perverting
our nation, and
forbidding to give
tribute to Caesar,
and saying that he
himself is 1 Christ
a king.

33 Pilate therefore
entered again into
the 2 palace, and
called Jesus,

3 And Pilate
asked him, saying,

Art thou the
King of the Jews ?

and

said unto him,

Art thou the

King of the Jews?

34 Jesus answered,

Sayest thou this of

thyself, or did others tell it thee con-

35 cerning me ? Pilate answered, Am I a
Jew ? Thine own nation and the chief
priests delivered thee unto me: what

36 hast thou done ? Jesus answered, My
kingdom is not of this world : if my
kingdom were of this world, then would
my 3 servants fight, that I should not be
delivered to the Jews : but now is my

37 kingdom not from hence. Pilate there-

fore said unto
him, Art thou a
king then?
And he answered Jesus answered,

him and said,
Thou sayest. 4 Thou sayest

that I am a king.

To this end have

I been born, and to this end am I come

into the world, that I should bear wit-

nessf unto the truth. Every one that

* Matt. xx. 19, § 148;— John xii. 32, 33, t This, probably, was the "witness"

§ 160. which Paul referred in 1 Tim. vi. 13.

208

DEATH, AND BURIAL.

[§§ 212, 213

Matt, xxvii. 12—14.

Mark xv. 3—5.

12 And when he was
accused by the
chief priests and
elders, he answer-
ed nothing*.

13 Then saith Pilate

unto him,

Hearest thou not

how many things

they witness

against thee ?

H And he gave him

no answer*, not

even to one word :

insomuch that

the governor

marvelled greatly.

3 And the chief

priests accused

him of many

things.

And Pilate again

asked him,

saying, Answerest

thou nothing ?

behold

how many things

they accuse

thee of.

But Jesus no