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CRITICAL STUDIES 
 
 IN 
 
 ST LUKE'S GOSPEL 
 
 ITS DEMO NO LOGY AND EBIONITISM 
 
 COLIN "^CAMPBELL, B.D. 
 
 MINISTER OF THE PARISH OF DCXDEE ; 
 
 FORMERLY SCHOLAR AND FELLOW OF GLASGOW UNIVERSITY 
 
 AUTHOR OF ' THE FIRST THREE GOSPELS IN GREEK, 
 
 ARRANGED IN PARALLEL COLUMNS,' ETC. 
 
 WILLIAM BLACKWOOD AXD SONS 
 
 EDINBURGH AND LOXDOX 
 
 MDCCCXCI 
 
TO 
 
 MY WIFE 
 
PREFACE. 
 
 The substance of the following pages was de- 
 livered in a short course of Lectures to the 
 Divinity Students of the University of Glasgow 
 during the Session of 1880-81, while the writer 
 held the ' ' Black " Theological Fellowship. Since 
 that time he has endeavoured to develop the 
 subject ; and he now presents the result to 
 the general public, in the hope that they, as 
 well as theological students, may find some 
 interest in these pages, which, he trusts, may 
 still further stimulate the comparative study 
 of the Gospek. 
 
 The present work does not profess to be 
 an exhaustive study of the Third Gospel, but 
 merely an investigation devoted to exhibit cer- 
 tain characteristics of it which have hitherto re- 
 
Vlll PREFACE. 
 
 ceivecl little or no attention. In the first essay, 
 on the Demonology of the Gospel, the writer 
 believes he has broken new ground ; and in the 
 second, on its Ebionite tendency, he is indebted 
 to Schwegler {' Das Nachapost : Zeitalter,' vol. 
 ii.) for the original conception which he here 
 works out. Holtzmann, in the ' Tlieologische 
 Literaturzeitung ' (21st February 1891), in a 
 short review of a work on Luke, alludes to more 
 recent researches, which the present writer has 
 not seen, and is therefore unable to say 
 whether they substantiate or refute the con- 
 clusions here arrived at. He cannot expect 
 that his exegesis will always commend itself to 
 the judgment of scholars : he will be satisfied 
 if, in the main, he is credited with fairness in 
 trying to discover the meaning and bearing of 
 the passages discussed. The elucidation and 
 exhibition of the truth weve his chief aims. 
 
 The Ee vised Version of the Old and New 
 Testaments, and the Eevisers' Readings of the 
 Greek, have been used, with a few exceptions, 
 throughout the work. Quotations from the 
 Septuagint Version are made from Tischendorf s 
 
PREFACE. IX 
 
 fifth edition. The promised Greek Concor- 
 dance to the Septuagint, on which the late Dr 
 Edwin 'Hatch was at work at his Lamented 
 death, was often longed for by the present 
 writer in the course of his labours. It was 
 with peculiar gratification that he found that 
 Dr Hatch, in his ' Essays in Biblical Greek ' 
 (pp. 73-77), corroborated the writer's view re- 
 orardino' certain New Testament terms noted 
 previously by him in Luke's Gospel. 
 
 He is encouraged in the publication of these 
 pages by several esteemed friends whose judg- 
 ment he values very highly. 
 
 The Manse, Dundee, 
 March 17, 1891. 
 
CONTENTS. 
 
 PAGE 
 
 INTRODUCTION, ....... 1 
 
 I. THE DBMONOLOGY OF _^ THE THIRD GOSPEL, . . 5 
 
 The Holy Spirit — The Temptation — The Svvafxis of 
 Jesus — The programme of the ministry — The rejection 
 at Nazareth — The Capernaum demoniac — The cure of 
 Peter's wife's mother — The cure of many (including de- 
 moniacs) at sunset — The call of the first disciples — 
 Healing of those troubled with unclean spirits — John's 
 message to Jesus — The declaration of Jesus concerning 
 John — The ministering women healed of evil spirits — 
 The Gerasene demoniac (or demoniacs) — The commission 
 and sending forth of the Twelve — Cure of the demoniac 
 boy — One not a disciple casting out demons — The inhos- 
 pitable Samai-itan village — The mission and success of 
 the Seventy — Cure of « dumb demoniac — The Beel- 
 zebub controversy — Cure of a woman whom Satan had 
 bound — Message of Jesus to Herod — The Twelve re- 
 garded as the allies of Jesus —Plea for admission to the 
 kiugdom^Cure of the Canaanitish woman's daughter — 
 The kingdom and the last judgment. 
 
Xll CONTENTS. 
 
 II. ITS EBIONITE TENDENCY, ..... 169 
 
 The preface — The birth and infancy of John and Jesus 
 — The preaching of John the Baptist — The baptism of 
 Jesus — The genealogy — The programme of the ministry 
 — The miraculous draught of fishes, and call of Simon, 
 James, and John— The call of Levi (Matthew)— The 
 address to the disciples — Exposition of the parable of 
 the Sower — The mission of the Twelve — The three 
 aspirants — The mission of the Seventy — The lawyer's 
 question — Jesus entertained by Martha and ]\Iary — The 
 Importunate Friend — The true relationship — Jesus dines 
 with a Pharisee — Quarrel about an inheritance : parable 
 of the Rich Fool — Division the first result of the doc- 
 trine of Jesus — Exhortation to invite the poor — The 
 Great Supper — The conditions of discipleship — Parable 
 of the Unjust Steward — Parable of the Rich Man 
 and Lazarus — The days of the Son of man — The Rich 
 Young Man or Ruler — Peter's question about rewards — 
 Interview with Zacchjeus — The entry into Jerusalem— 
 The widow's gift — The necessity of watchfulness — The 
 anointing in Bethany — Jesus forewarns the Twelve. 
 
 INDEX OF BIBLICAL PASSAGES, .... 309 
 
 INDEX OF DIVISIONS AND SECTIONS, . . . 316 
 
CKITICAL STUDIES IN 
 ST LUKE'S GOSPEL. 
 
 intkoductio:n". 
 
 It would be beyond the scope of these studies to 
 discuss at length the doctrines of the time of Jesus 
 and His apostles, including the post-apostolic age, 
 regarding the kingdom or kingdoms of spirits and 
 their government, Bertholdt, Gfrorer, Nicolas, Keim, 
 "VYabnitz, Kuenen, and other writers, have bestowed 
 much attention on the subject, and rendered such a 
 task almost superfluous. All that need be pointed out 
 here, as a basis for the following investigation, is the 
 generally admitted opinion that, whatever foundation 
 originally lay in the Jewish mind for the belief in a 
 diabolical possession of the world, contact with Baby- 
 lonian and Persian ideas had built thereon a super- 
 structure of dualism in which, on the one hand, a 
 
 A 
 
2 INTRODUCTION. 
 
 kingdom with good angels and guardian spirits was 
 allotted to God, and, on the other, a different kingdom 
 with demons and tormenting spirits was assigned 
 to Satan or the Adversary. It would not be far 
 short of the mark to say that the latter domain was 
 what we call the kingdom of Nature, the cosmos, 
 including heathendom. Over this kingdom Satan, or 
 " the god of this world " (o Beo? tov al(t)vo<; tovtov — 
 2 Cor. iv. 4), ruled as " the prince of the power of the 
 air, of the spirit that now worketh in the sons of 
 disobedience " {tov ap'^ovTa t?;? i^ovaLa<; tov aepo<i — 
 Eph. ii. 2). He is elsewhere described as "princi- 
 palities, powers, the world-rulers of this darkness, 
 the spiritual hosts of wickedness in the heavenly 
 places " {Ta<i ap'^d<i, to,^ e^ova-ia^, T01/9 KocrfioKpc'iTopa^ 
 TOV CTKOTovi TOVTOV, TO, TTvev/xaTiKci Trj<i TTovripia^ iv 
 Tolq eirovpavioL^ — Eph. vi. 12). It is the function of 
 the Light to cast these out : " Now is the judgment 
 of this world : now shall the prince of this world 
 be cast out " {vvv Kplat^ iaTt tov Koafiov tovtov • vvv 6 
 ap')(ju>v Tov Koafiov tovtov iK/dXrjdyjaeTac e^co — John 
 xii. 31 ; cf. xvi. 11). This antagonism of light and 
 darkness, as symbolical of the two kingdoms, is in- 
 deed a root idea of the Fourth Gospel (cf. John i. 5, 
 8-10, iii. 19-21, xii. 35, 36, 46); but it is treated more 
 concretely in Luke's Gospel as a personal struggle be- 
 tween Satan and Jesus, the Strong Man fully armed 
 with the Stronger than he (Luke xi. 21, 22 ; cf. Matt. 
 
INTRODUCTION. 3 
 
 xii. 29 ; Mark iii. 27). To exhibit Jesus in the process 
 of dethroning the devil and his angels, the demons, 
 is one main object of the Third Gospel ; and with 
 His victory the kingdom of God comes (Luke xi. 20 : 
 " But if I by the finger of God cast out demons, 
 then is the kingdom of God come upon you ; " cf. Matt. 
 xii. 28). 
 
 How far Jesus Himself, according to the Gospel 
 history, adopted the common belief of tlie time, it is 
 not difficult to determine. Apart from the special 
 testimony of Luke, Matthew reproduces several say- 
 ings of our Lord, in which He speaks of the necessity 
 He is under of withstanding the attacks of Satan (cf . 
 Matt. xvi. 21-23). Indeed we can hardly understand 
 the purport of the exorcising acts of Jesus, unless we 
 credit Him with sharing the belief in a " worldly 
 power, full of enmity to God, and fraught with de- 
 struction to man." Some of His most graphic utter- 
 ances undeniably- imply the existence of a diabolic 
 being, whom Luke more frequently than any evan- 
 gelist names " Satan." And yet, to judge from the 
 conception set forth by Jesus in such passages as 
 Matt. xii. 25-30 ; Luke xi. 17-23 ; Mark iii. 23-27, we 
 are not left in doubt as to His belief in tlie ultimate 
 abolition of all dualism, when the Stronger than the 
 Strong One gains His own, and the kingdom is no 
 more divided. This idea is also enforced in other por- 
 tions of the New Testament — e.g., Heb. ii. 14 : " That 
 
4 INTRODUCTION. 
 
 through death he might bring to nought him that had 
 the power of death, that is, the devil ; and might de- 
 liver all them who through fear of death were all their 
 lifetime subject to bondage ; " 1 John iii. 8 — " To this 
 end was the Son of God manifested, that he might 
 destroy the works of the devil ; " 1 Cor. xv. 24, sqq. — 
 " Then cometh the end, when he shall deliver up the 
 kingdom to God, even the Father, when he shall have 
 abolished all rule and all authority and power. For 
 he must reign till he hath put all his enemies under 
 his feet. The last enemy that shall be abolished is • 
 death. For, he put all things in subjection under his 
 feet;" 2 Cor. v. 19 — "God was in Christ, reconciling 
 the world unto himself." Cf. Eph. i. 20-22, ii. 16 ; 
 Col. i. 12-17, 20. 
 
 The dualistic view of the world which places it 
 under the dominion of Satan, implies condemnation 
 of the " things of the world," — riches, worldly glory, 
 and pomp, — some indifference to human relationships, 
 glorification of poverty, and a certain austerity of 
 moral discipline (acr/cT/crt?). All these features, which 
 may be conveniently gathered together under the des- 
 ignation Ebionitism, are amply illustrated in the Gos- 
 pel of Luke. 
 
 The work, therefore, divides itself into two parts — 
 I. The Demonology of the Third Gospel ; II. Its 
 Ebionite Tendency. 
 
I. 
 THE DEMONOLOGY' OF THE THIRD GOSPEL 
 
THE 
 
 DEMONOLOGY OF THE THIRD GOSPEL. 
 
 In the introductory chapters of the Third Gospel, 
 especially in those portions peculiar to it, which deal 
 with the birth and boyhood of the two great per- 
 sonages, John the Baptist and Jesus of Xazareth, even 
 a superficial reader may observe that Luke means to 
 give prominence to the idea of possession by the Holy 
 Spirit, not only as an attribute of sanctity, but as an 
 instrument of marvellous power. At the same time 
 we begin to be aware, after reading the exultant song 
 of Mary, of another power which betokens strife. 
 The victory which the future mother of Jesus cele- 
 brates (i. 46-55) is not all accomplished yet, for after- 
 wards we read (ii. 34), " This child is set for the falling 
 and rising up of many in Israel." The first note of 
 this discord and strife between " the world that now 
 is " {alwv ovTos:) and " the world to come " {alcov 6 
 
8 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 /juiWcov) is sounded in the prophecy regarding John's 
 manner of life. He shall be " 2;reat in the si^ht of 
 the Lord " (i. 15) — the only true greatness — and as a 
 condition, or consequent, of this greatness, we are told, 
 " He shall he filled with the Holy Spirit even from his 
 mother's womb." The prototype of John, the fore- 
 runner of Jesus, is Elijah : " He shall go before his 
 face in the spirit and power of Elijah " (i. 17) ; "And 
 thou, child, shalt be called the prophet of the ]\Iost 
 High,^ for thou shalt go before the face of the Lord, 
 to make ready his ways " (i. 76). And it cannot l^e 
 denied that John afforded in his own person as com- 
 plete an opposition to the world and the princes of it 
 as ever Elijah displayed. To the Holy Spirit is 
 directly ascribed the very origin of Jesus (i. 28, 30, 
 35) as the Son of God, the Son of the Most High, 
 and He shall also be "great" (i. 32); and both 
 mothers, as well as Zacharias, are represented as 
 " filled with the Holy Spirit." LTpon Simeon also 
 (ii. 25, 26, 27) the Holy Spirit rests, and grants him 
 revelations ; and in the same Spirit he comes into the 
 temple. With Joseph, however, the Holy Spirit is 
 nowhere associated. Of John, again, it is said (i. 80), 
 " He waxed strong in spirit " ; while of Jesus, note 
 that the corresponding expressions at this stage are : 
 " He waxed strong, becoming full of wisdom ; and the 
 grace of God was upon him " (ii. 40)— and " He ad- 
 
 1 Cf, Gen. xiv. ; Ps. ^rtss.; Dan. iii., iv., v., vii. ; Tobit i. 13, iv. 11. 
 
TPIE DEMONOLOGY OF THE THIRD GOSPEL. 9 
 
 vanced in wisdom and stature, and in favour with 
 God and men " (ii. 52). In harmony with this dif- 
 ferences-betokening development, already indicated by 
 the phrases " prophet of the Most High " and " Son of 
 the Most High," we have it stated by John himself 
 (iii. 16) that baptism by Jesus is so much grander 
 than baptism by him, as the Holy Spirit and fire are 
 greater than water. Finally, without going beyond 
 chap, iii., before the curtain rises on the great 
 actions of the history, or even on the genealogy, of 
 Jesus, we are told by Luke (iii. 22) that at His 
 baptism the "Holy Spirit" (in Matt, iii. 16, "the 
 Spirit of God," in Mark i. 10 simply "the Spirit"), 
 " in a bodily form " ^ . (peculiar to Luke) like a dove 
 descended upon Him, and a voice came from heaven, 
 " Thou art my beloved Son : in thee I am well 
 pleased." Though the declaration is common, in 
 substance, to the Synoptists, yet in Luke alone does 
 it assume the importance of a climax, not only as 
 regards the growth and development of Jesus Himself, 
 but also relatively to the other personages already 
 named in the narrative. By the descent of the dove 
 in a bodily form from the rent heavens, and brooding 
 
 ■^ " In the Ebionitic revision of the Gospel history, which was based 
 on one of the principal Gospels referable to the apostle St Matthew, 
 the appearance at Christ's baptism is represented as an altogether 
 outward sensible event, connected with the descent of the Holy 
 Ghost upon Christ," &c. — Neander, Church History, i. 481, and 
 note referring to Epiphan. Hseres., xxx. s. 13, and Justin, Dial. c. 
 Tryph., f. 315, ed. Colon. 
 
10 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 upon Hiin in prayer, like a creative spirit, Luke repre- 
 sents Jesus as now openly demonstrated to be actually 
 what He had been potentially, the Son of God, the Son 
 of the IMost High, before His birth, in virtue of His 
 possessing the Holy Spirit. God claims Him now as 
 peculiarly His own, in contradistinction to all around 
 Him, thougli some of them too are under the same 
 influence. Jesus is thus announced as the great 
 instrument of the Spirit of God, in bodily form, like 
 the dove its symbol. Hence the remarkable signifi- 
 cance of the insertion by Luke, immediately after the 
 baptism, of the genealogy of Jesus, which is traced 
 purely on its human side up to Adam the son of God, 
 the father of all. Having done so, Luke, in resuming 
 his narrative after tlic baptism, only now for the first 
 time declares Jesus to be " full of the Holy Spirit " 
 (iv. 1). The union of the human and tlie divine is 
 thus exhibited as complete in the Holy Spirit, the 
 operative Spirit of God, by means of which Jesus 
 shall drive out demons, destroy the kingdom of Satan, 
 and establish that kingdom of which " there shall be 
 no end " (i. 33). 
 
 Before discussing in detail the various incidents of 
 the conflict, let us glance rapidly forward over the rest 
 of the Gospel, in order to discover if Luke gives that 
 prominence to the idea of the Holy Spirit which we 
 liave fcnind in the tirst three chapters. There are 
 many sucli indications peculiar to his Gospel. Jesus 
 
THE DEMONOLOGY OF THE THIRD (iOSPEL. 11 
 
 returns from His baptism " full of the Holy Spirit " 
 (iv. 1) ; it is the Spirit which leads Him in the wilder- 
 ness during forty days (iv. 1). In repelling the devil's 
 final assault in the Temptation, Jesus tacitly asserts 
 His unity with God, and supremacy over the devil, in 
 the words, " Thou shalt not tempt the Lord thy God " 
 (iv. 12). The force of the attack here evidently lies 
 in the close identification of Jesus with the Spirit of 
 God, and the inducement to abuse it at the bidding 
 of a hostile power. That Luke regards the matter in 
 this light, it is evident from his placing the temptation 
 of Jesus to cast Himself down from the Temple last in 
 order, as will be shown later in this investigation. As 
 the immediate result ol the struggle, Jesus returns in 
 the power {Zvvdfiet) of the Spirit to Galilee (iv. 14). 
 " Power " is henceforth to be ranged against " power," 
 and the war, not with flesh and blood, but with prin- 
 cipalities and powers, has begun. The mere descent 
 of the Holy Spirit on Jesus at the baptism, wliich 
 Matthew records, thus becomes in Luke's hands a 
 fulness of the Holy Spirit on the eve of the Tempta- 
 tion, and this " fulness " ^ becomes, in its turn, when 
 the crisis is over, the " power " of the Spirit, — a tlovel- 
 opment unknown to any other Evangelist. After the 
 
 ' Cf. Acts ii. 4 ; the Twelve after Pentecost, ii. 38 ; Peter filled 
 with the Holy Spirit, iv. 8 ; all filled with the Holy Spirit, iv. 31 ; 
 vi. 3, 5, 10 ; vii. 55 ; ix. 17; x. 38, ixixKim. The doctrine of the Holy 
 Spirit receives its first statement in the third (lospel, and is empha- 
 sised in the Acts. 
 
12 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Temptation, which brought Jesus fame throughout the 
 neighbourhood in consequence of His " power " (iv. 14), 
 the first act recorded of Him (by Luke alone) is His 
 reading in the synagogue at Nazareth tlie passage from 
 Isaiah, " The Spirit of the Lord is upon me," &c. (iv. 
 18) ; and after giving this programme of His ministry, 
 and declaring the source of His power, Jesus applies 
 the quotation to Himself (iv. 21), "To-day hath this 
 scripture been fulfilled in your ears." On the return 
 of the Seventy, who had been successful where the 
 Twelve had failed, Luke represents Jesus as rejoicing 
 in the Holy Spirit (x. 21) because of the triumphant 
 display of " power," revealed for the first time, in any 
 of His disciples. What had been delivered to Him by 
 His Father, had at last been revealed to them by Him 
 (x. 22-24). In the next chapter (xi. 1-13), when one 
 of His disciples asks that he and his companions may 
 be taught to pray, the climax of the teaching of Jesus 
 on the subject is, " If ye then, being evil, know how to 
 give good gifts [dyaOa Bo/jbaTo] to your children, how 
 much more shall your heavenly Father give the Holi/ 
 Spirit [not " good things " or " good gifts " as in Matt, 
 vii. 11, the parallel passage] to them that ask him?" 
 The Holy Spirit is to be the supreme object of their 
 ambition in prayer and in action alike. "Whenever the 
 disciples (xii. 1) or the friends (xii. 4) of Jesus are 
 brought before their accusers, and are at a loss for a 
 reply, Luke gives the express assurance of the Master 
 
THE DEMONOLOGY OF THE THIKD GOSPEL. 13 
 
 in these words : " The Holy Spirit shall teach you in 
 that very hour what ye ought to say" (xii. 12).^ The 
 corresppnding declaration is very much weaker in both 
 Matt. (x. 20) and Mark (xiii. 11); and, besides, loses 
 in significance from being separated in these two 
 Gospels from the passages in which the sin of blas- 
 phemy against the Holy Spirit is discussed (cf. Matt, 
 xii. 31, 32 ; Mark iii. 28, 29 ; Luke xii. 10). Finally, 
 the last words of Jesus on the cross are, according to 
 Luke (xxiii. 46), " Father, into thy hands I commend 
 my spirit " — so different in character from those given 
 as the last by Matt, (xxvii. 46) and Mark (xv. 34), 
 " My God, my God, why hast thou forsaken me ? " 
 Luke thus preserves ^in a striking manner, even to 
 the end, the idea of the unity of Jesus with God in 
 the Holy Spirit, which is indicated at the close of the 
 Temptation. There is no hint of division, estrange- 
 ment, or separation, as in Matt, and Mark. Luke 
 altogether omits the expressions, " My God, my God, 
 why hast thou forsaken me ? " and the " I thirst " of 
 John's account (xix. 28). The words of Jesus on 
 the cross, as recorded by Luke, breathe forgiveness 
 of His enemies, promise of bliss to the repentant 
 malefactor, and calm peace in the feeling of reunion 
 with His Father, Not even the last words of Jesus, 
 
 1 Cf. Acts i. 2, 5, 8 ; ii. 17, 38 ; iv. 8, 31 ; v. 3, 9, 32 ; vi. 3 ; vii. 
 51, 55; viii, 14-24, and especially Acts ii. 4: "And they were all 
 filled with the Holy Spirit, and began to speak with other tongues, as 
 the Spirit gave them utterance." 
 
14 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 as recorded by John (xix. 30), " It is finished," ap- 
 proach in ethical completeness the words, " Father, 
 into thy hands I commend my spirit." The sacred 
 gift of the Holy Spirit which Jesus had received at 
 His baptism, which He had employed faithfully and 
 effectively throughout His ministry, and through 
 which He had established His kingdom. He rever- 
 ently returns into His Father's hands. 
 
 Now these facts betray a purpose. The Holy Spirit, 
 and all who possess it, represent the power of God as 
 antagonistic to the power of the devil or Satan. The 
 " world that now is " is conceived to be the domain of 
 Satan, over whom Jesus, the incarnation of the Holy 
 Spirit, must be shown to achieve victory, and the 
 kingdom of the world to come established. The 
 demons must be cast out by the agency of the Holy 
 Spirit. As John (xii. 31) expresses it later: "The 
 prince of this world shall be cast out." ^ That is one 
 great drama which the writer of the Third Gospel 
 seeks to exhibit. By none of the other Evangelists is 
 the personality of Satan, as the Prince of this world, — 
 the Adversary, — so vividly realised as by Luke, as a 
 counterbalance to the prominence which we have seen 
 lie gives to the Holy Spirit.- From the Temptation 
 
 ^ John, it is true, conceives of the world as evil and in darkness, 
 and of Jesus as " the light of the world " ; but nowhere in his Gospel 
 d(3 we find traces of a conflict between Jesus and the Adversary, such 
 as are common to the Synoptists. 
 
 - Compare the expression " prince of the power of the air " {rhv 
 
THE DEMONOLOGY OF THE THIRD GOSPEL. 15 
 
 onwards, in which we are told by Luke that Satan had 
 exhausted his range of temptation (iv. 13), the Prince 
 of the Demons stands constantly in the background, 
 as a dark antagonist who has departed from Jesus 
 for a season only, or until a fitting opportunity comes. 
 That Jesus was subsequently tempted is evident from 
 Luke (xxii. 28), " But ye are they which have con- 
 tinued with me in my temptations"; and so careful is 
 our author to preserve in all its sharpness the division 
 between Jesus and His friends on the one hand, and 
 Satan on the other, that he refrains from identifying 
 Peter with Satan, as Matthew and Mark do on the 
 occasion of the first announcement of the Passion 
 (cf. Matt. xvi. 23, Mark viii. 33, with Luke ix. 22, 23). 
 On the contrary, at xxii. 31, Luke alone records this 
 remarkable saying of Jesus : " Simon, Simon, behold, 
 Satan asked to have you, that he might sift you as 
 wheat : but I made supplication for thee, that thy 
 faith fail thee not : and do thou, when once thou hast 
 turned again, stablish thy brethren." In the same 
 interest Luke directly ascribes the betrayal by Judas 
 to the immediate agency of Satan (xxii. 3) — a detail 
 which, though followed by John (xiii. 2), is unknown 
 to either JNIatthew or Mark. To the consciousness of 
 Jesus in His joy as well as in His temptations, the 
 personality of Satan is ever present as a power to be 
 
 apxovra t^$ i^ov(Tias rov aipos), Eph. ii. 2 ; also vi. 12 ; 2 Cor. iv. 
 4 ; 1 John iii. S ; Heb. ii. 5-15. 
 
IG THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 steadfastly overcome, both -in the inner and the outer 
 world. Victorious in Himself, He exults over the 
 possession of the same gifts in others (cf. Luke x. 18 : 
 " I beheld Satan fallen as lightning from heaven "), 
 and goes forth conquering and to conquer the hosts 
 of evil in the persons of the possessed, proclaiming 
 " release to the captives," and setting " at liberty them 
 that are bruised " (cf. Luke xiii. 16, "And ought not 
 this woman, being a daughter of Abraham, whom 
 Satan hath bound, lo, these eighteen years, to have 
 been loosed from this bond on the day of the 
 Sabbath ? ") 
 
 THE TEMPTATION. 
 
 (Matt. iv. 1-11 ; Luke iv. 1-13 ; Mark i. 12, 13.) 
 
 It is natural, therefore, to expect from Luke more 
 minute details of the various conflicts between the 
 powers of Good and Evil than from any other Evan- 
 gelist. Demonology has for Luke deep interest. It 
 is a controlling idea of his work, and the moment 
 we realise this we can understand without effort 
 certain differences observable between the respective 
 introductions of the Evangelists to the Gospel history. 
 In that of Luke, as in no other, we have a careful 
 framework reared, with the help of the story of the 
 birth of John the Baptist, for the first great trial of 
 strength between the representative of the Holy 
 Spirit in the person of the Sou of the Most High, 
 
THE TEMPTATION. 17 
 
 and the arch-ad versaiy of goodness in the person of 
 Satan ; whereas in Matthew, and still more in Mark, 
 the contest approaches suddenly without any sign, 
 as an apparently inconsequent moral episode in the 
 early life of Jesus. The writer of the Fourth Gospel 
 does not contemplate any moral struggle at all on 
 the part of Jesus. Hence he has neither Temptation 
 nor casting out of demons in his whole narrative. 
 The truth seems to be that, in Luke, the story of 
 the Temptation is only the opening scene in a 
 great drama — the record of the antecedent victory 
 which Jesus, the favoured of the Holy Spirit, obtains 
 over the Prince of this world, and the ruler of the 
 Abyss, — a victory which is repeated in detail in every 
 subsequent healing of the possessed. 
 
 The broad distinction to be noted in connection 
 with Luke's version of the Temptation, as compared 
 with Matthew's and Mark's, is that it is a special 
 one. The two last moments of Matthew's story are 
 in reverse order in Luke. His account is at once 
 the history of the subjugation of the Spirit of Evil 
 l)y the Holy Spirit, and of the victory of spirit over 
 itself. The Son of the Most High, even in His 
 struggle with Satan and lus hosts, must be in sub- 
 jection to the Spirit of God, and God therefore be 
 all in all. There is here a distinct ethical advance, 
 indicating the growth of the spiritual life of Jesus. 
 The temptation of the flesh comes first, with the 
 
 B 
 
18 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 triumph over it ; then the temptation arising from 
 the power of the sensuous and the external, and the 
 corresponding triumph over worklly ambition ; and 
 lastly, the temptation springing from spiritual pride, 
 in the consciousness of divine favour, and the appro- 
 priate triumph over it in absolute subjection to the 
 will of God, and spirit is free. This conception of 
 the Temptation helps us to understand the differences 
 between the two accounts. These differences may be 
 thus stated : — 
 
 1. Matthew is not so precise as Luke in describing 
 the relation of Jesus to the Holy Spirit. Even before 
 he narrates the Temptation, Luke alone is careful to 
 say that Jesus was " full of the Holy Spirit," and in or 
 1)7/ that Spirit He went into the wilderness. " Thus 
 the Spirit had Him in His guidance as His ruling 
 principle " — (Meyer, Com. on Luke in loc.) In Matthew 
 (iv. 1) Jesus is said merely to have been "led up by 
 the Spirit into the wilderness " ; and while we have 
 also in Luke a similar phrase (iv. 1, "And was led by 
 the Spirit in the wilderness"), yet its meaning is 
 obviously much altered when we know that the author 
 already regards the impelling power of Jesus as an in- 
 ward personal force, and not as Mark does (i. 12, "The 
 Spirit driveth him forth into the wilderness "), in the 
 light of an external compelling power. Luke, of all 
 the Evangelists, makes it perfectly plain that Jesus 
 was acting witli a wholly free will, and perceived 
 
THE TEMPTATION. 19 
 
 clearly what He did. The so-called graphic expression 
 of Mark ("the Spirit driveth him forth") is almost 
 fatal to the spontaneity of Jesus as a free agent. 
 But in Luke, the warning note, "full of the Holy 
 Spirit," heightens the personal factor all through 
 the struggle. 
 
 2. Luke mentions, in addition to the three special 
 temptations, a forty days' continuous temptation by 
 the devil ; but Matthew leaves it to be inferred that 
 the tempter arrived only at the end of that period 
 (" And when he had fasted forty days and forty nights, 
 he afterwards hungered. And the tempter came and 
 said," &c. — iv, 2, 3). Luke also emphasises the fasting 
 (iv. 2). ]\Iark, indeed, speaks of a forty days' tempta- 
 tion, but then he has no detailed description of any 
 one temptation, and we should find considerable diffi- 
 culty in understanding his skeleton statement without 
 having Matthew's and Luke's accounts. At all events, 
 Matthew seems rather to refer to a mere episode ; 
 Luke, on the contrary, points to a long -continued 
 wearisome struggle for the mastery, which does not 
 cease even after the threefold fight. The phrase at 
 the end of iv. 13 {a'xpt Kaipov, " for a season," or 
 " until a season," or " until a fitting season "), however 
 it be interpreted, hints at a renewal of the battle. 
 Satan's quiver was emptied for a time only ; the con- 
 test is merely suspended; whereas in Matthew we 
 read (iv. 11), "The devil leaveth him," as if finally, 
 
20 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 and ministering angels ^ take his place. But Luke has 
 an altogether different conception of the nature of 
 temptation as a factor in the spiritual life of Jesus, 
 and so he omits mention of the ministering angels 
 which Mark has adopted. It is not till the final vic- 
 tory is won in Gethsemane that Luke introduces an 
 angel in the act of strengthening Jesus ^ (xxii. 43), a 
 detail which is there unknown to the other Evangel- 
 ists, as also other particulars, such as the words of 
 Jesus before the agony (xxii. 40, " Pray that ye enter 
 not into temptation"), and the bloody sweat (xxii. 
 44), The phrase a^pi' Katpov of the Temptation fore- 
 shadows the lifelong warfare and the last terrible 
 struggle in the garden, before Jesus could say, 
 "Nevertheless, not my will, but thine be done" 
 (xxii. 42). 
 
 3. In repelling the first temptation, Jesus, as re- 
 
 ^ In Mark it seems as if the angels were present all the time : 
 "And he was in the wilderness forty days, tempted of Satan ; and 
 he was with the wild beasts ; and the angels were ministering 
 \jSiy)K6voi)v'\ unto him." The wilderness was supposed to be the abode 
 of evil spirits which took the forms of wild beasts. Cf. Deut. xxxiL 17; 
 Ps. cvi. 37; Levit. xvii. 7; 2 Chron. xi. 15; Isa. xiii. 21, xxxiv. li 
 (wild beasts, satyrs, the night- monster Lilith : see Sayce's ' Religion 
 of the Ancient Babylonians ' for Lilith, pp, 103, 145, 445 ; for Alouqah, 
 p. Ill) ; Prov. XXX. 15 (Alouqah, horse-leech with two daughters) ; and 
 especially Levit. xvi. 8, 10, 26 (the mysterious Azazel, 'AnoTrefinaios : 
 see Gesenius, Hcb. Lex.) 
 
 - It is but fair to note that vv. 43, 44 do not occur in the Vatican 
 MS., technically known as B, Tischendorf considers that they were 
 inserted in the Codex Sinaiticus by the first corrector of the Mb. 
 and afterwards cancelled, as marked, by the third. Most critics hold 
 them genuine. 
 
THE TEMPTATION. 21 
 
 corded by Luke, confines Himself to the simple state- 
 ment (iv. 4), "It is written, Man shall not live by 
 bread alone." In Matthew the quotation from Deu- 
 teronomy (viii. 3) is continued, "but by every word 
 that proceedeth out of the mouth of God." Godet on 
 Luke (vol. i. p. 213, English translation) asks why 
 these words are suppressed, and what the reason is ; 
 and replies to his own question thus : " By their 
 suppression the answer of Jesus assumes that brief 
 and categorical character which agrees with the situa- 
 tion." Of course, the same argument, if applied to 
 Matthew's fuller quotation, would prove the answer of 
 Jesus to be there inapt to the situation. ]May not the 
 reason rather be that Jasus, according to Luke, being 
 " full of the Holy Spirit," was conscious of that divine 
 power within Him as the deepest sustainer of life, 
 and therefore the first part of the quotation was alone 
 sufficient to indicate this ? He did not depend on the 
 " word " but on the very " Spirit " of God for His life. 
 
 4. In Luke's conception the kingdoms of the 
 world are under Satan's authority (i^ovala). That 
 view is in harmony with Ebionite conceptions. Luke 
 puts additional words to that effect into Satan's mouth 
 (iv. 6), " 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." ^ The devil's words, 
 according to Matthew, simply are (iv. 9), " All these 
 
 ^ Cf. Rev. xiii. 2; xvii. 13. 
 
22 THE DEMONOLOGY OF THE THIED GOSPEL, 
 
 things will I give thee." Tlie present world and the 
 kingdom to be established by Jesus are thus placed 
 by Luke in sharpest dualism. If, however, Luke 
 here conceives that the world has been handed over 
 to Satan to enjoy its glory, to exercise authority 
 {i^ovaiav) over it, and to transfer, if he chooses, that 
 authority to others, it is only for a time ; for later in 
 the Gospel, on the return of the Seventy (x. 17-22), 
 Luke asserts for Jesus the same authority which Satan 
 claims in the second temptation, and almost in the 
 same words (x. 22) : " All things have been delivered 
 unto me of my Father" ^ &c. ; and x. 19, " Behold I have 
 given you authority [^e^ovalav] to tread upon serpents 
 and scorpions, and over all the power of the enemy." 
 Both these passages are absent from Mark's Gospel, 
 and only the former is found in Matthew (xi. 27), but 
 in a totally different context, which alters its whole 
 bearing. For it must be remembered that Matthew 
 knows nothing of the mission of the Seventy, whose 
 success in casting out demons evoked such exultant 
 gratitude to God from Jesus. There is little doubt, 
 therefore, that Luke regards the success of the Seventy, 
 through the transmission of the authority of Jesus to 
 them, as the complete answer to the statement of 
 Satan in the second temptation : " 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 
 
 ' Satan does not .say (iv. 6) from whom he had received the world. 
 
THE TEMPTATION. 23 
 
 I o'ive it." For Jesns it is enough in the hour of 
 temptation to rest on His loyalty to God, and to reply, 
 " Tlion shalt worship the Lord thy God," in asserting 
 the absolute supremacy of His Father over Satan 
 and over Himself even : afterwards, Jesus proves by 
 His authority over demons, and by transmitting that 
 authority to others, that Satan's authority has passed 
 away : " I beheld Satan fallen as lightning from heaven " 
 (x. 18), and that to Himself, and to whomsoever He 
 wills to reveal it, all things have been delivered by 
 His Father. The success of the Seventy in casting- 
 out demons is thus the complement of the second 
 incident in the Temptation. In the Fourth Gospel 
 the transmission of the. Father's authority to the Son 
 is a common idea, but it is never there manifested 
 in the casting out of demons either by Jesus or His 
 disciples. Further, note as an extra touch in the 
 picture that Luke, true to his Ebionite views, baldly 
 says, in introducing the second incident, " all the 
 kingdoms of the world " {irdaa'^ Ta<i ^aa-iXeiaq ri]^ 
 oiKovfiivTTi), omitting Matthew's fuller description, 
 " and the glory of them," — as if, from his standpoint, 
 the world and the things of the world have no glory. 
 He at least will not affirm that they have ; and so he 
 keeps these same words for the lying lips of Satan ^ 
 (iv. 6), in order the better to discredit any false glory 
 they may seem to liave. Moreover, they are made by 
 
 1 Cf. 2 Thess. ii. 8-10. 
 
24 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Luke (iv. 5) to flit before the eyes of Jesus "in a 
 moment of time " : they are only a passing show.^ 
 
 5. Lastly, as has been observed above, the order of 
 Matthew's two final moments in the Temptation is 
 reversed by Luke. Matthew places the temptation of 
 Jesus to cast Himself from the pinnacle of the Temple 
 second in rank, reserving the offer by Satan of the 
 kingdoms of the world and the glory of them to the 
 last, as the grand assault of the enemy. Luke makes 
 these temptations change places. He carefully abstains 
 from using the note of time, " then," which Matthew 
 employs in marking the connection between the first 
 and his second incident, and introduces each scene 
 without any such link. At first sight it would appear 
 as if Matthew's order, and not Luke's, represented the 
 true sequence in the interests of our theory. But it 
 is not really so. A perfect moral climax is intended 
 in Luke's account. Both versions, it is true, start from 
 the same basis — viz., the temptation of hunger, which 
 issues in the triumph of the spirit over the mere crav- 
 ings of appetite, — a sphere of moral conquest which 
 must be regarded as the lowest of all — but in the two 
 following incidents divergent routes are taken. In 
 Matthew, the outward triumph of Jesus over tlie 
 
 ^ It is very difficult to understand Luke's phrase, avayayuv avrhv, 
 "he led him up," without presupposing Matthew's more exact 
 definition, "unto an exceeding high mountain." The copyists felt 
 this want, and accordingly Matthew's words were added to Luke's in 
 some MSS. Cf. 1 Cor. vii. 31. 
 
THE TEMPTATION. 25 
 
 monarchy of Satan in the world is the goal; but in 
 Luke, while that object is an important one, it is not 
 supreme, and therefore he exhibits as the climax of 
 this conflict, the victory which Jesus achieves over 
 the temptation of spiritual pride. The very triumph 
 over the outward and visible implied in Luke's second 
 incident becomes the possibility and basis of a new 
 and higher temptation, and Jesus is consequently 
 assailed to abuse, or foolishly play with. His relations 
 with His Father as His beloved Son. " Virtue itself 
 has its dangers : " and so, after conquering Satan, the 
 spirit of Jesus must win another victory over itself. 
 The summons to cast Himself down from the pinnacle 
 of the Temple, as the privileged Son of God, over whom 
 the angels of the IMost High keep guard, in fulfilment 
 of the words of the 91st Psalm, was the most subtle 
 invitation to Jesus to put to the proof God's love of 
 Him, while it apparently preserved intact His confi- 
 dence in God. But not even the favourite child may 
 wilfully do an unrighteous or foolish deed, in the hope 
 of being miraculously delivered. Thus, in Luke's 
 account, the scene of conflict is removed from the 
 outer world to the region of the spirit of Jesus, where 
 it is still possible for Him to be untrue to His Father, 
 even after His first two victories. Kot only must 
 Jesus, in relation to His Father, do without bread if 
 He may not have it except by unworthy means ; and 
 also recognise that Father as the Lord and Governor 
 
26 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 of all, to be alone worshipped and served ; but He 
 must, above all, choose as His own will and the rule 
 of His own spirit those courses alone which are morally 
 possible for God.^ In Luke's conception, the effort of 
 Jesus to be truly identified with God's will involves a 
 higher victory than that which is implied in the out- 
 ward subjugation of the Prince of the World ;- " Better 
 is he that ruleth his spirit than he that taketh a city: " 
 and though the victory is here indicated in the words, 
 " Thou shalt not tempt the Lord thy God," yet the 
 struggle was to be again renewed, at least once, before 
 the close of the career of Jesus. For as the passage 
 (x. 17-22), already noticed, may be regarded as the 
 complement of Luke's second incident in the Tempta- 
 tion, so may the words at xxii. 42, " Father, if thou he 
 ivilling, remove this cup from me : nevertheless, not 
 my will, but thine, be done," be viewed as the comple- 
 ment of the third incident. Not till that stage in the 
 narrative is reached can it be asserted that the victory 
 of Jesus is complete. In the light of xxii. 42 the 
 peculiar words of Luke, at the close of the Temptation, 
 " The devil departed from him for a season," acquire 
 new significance, especially when Luke records imme- 
 diately before, at xxii. 40, these words of Jesus, " Pray 
 that ye enter not into temptation." It is to be noted 
 
 ^ Cf. Mark xiv. 36, "All things are possible unto thee." 
 " So, too, with the success of the Seventy in casting out demons — 
 X. 20 : " Howbeit, in this rejoice not, that the spirits are subject unto 
 you ; but rejoice that your names are written in heaven." 
 
THE TEMPTATION. 27 
 
 that though Matthew, in reporting the prayer of Jesus 
 (xxvi. 39, "0 my Father, if it he possible, let this cup 
 pass away from me : nevertheless, not as I will, but as 
 thou wilt"), and Mark (xiv. 36, "Abba, Father, all 
 things arc 'possible'^ unto thee; remove this cup from 
 me ; howbeit, not what I will, but what thou wilt "), 
 have words of similar import to Luke's, yet in his 
 Gospel alone do we find that from that moment tlie 
 moral struggle of Jesus is at an end, and with that 
 expression of complete resignation to God's will the 
 victory of Jesus over all temptation is complete. This 
 is not the only instance of parallelism of order, of a 
 remarkable kind, which the Third Gospel exhibits. In- 
 the Temptation, therefore, as conceived by Luke, and 
 in the subsequent history, we have presented to us a 
 constant struggle between Jesus and Satan, in all 
 forms, but the final battle between submission and 
 pride, or between false independence and complete 
 identification with God's will, foreshadowed in the 
 third incident of the Temptation, is reserved for the 
 garden of Gethsemane ; and, that contest successfully 
 fought out by Jesus, the voice of strife is heard no 
 more in his narrative. So tliat the initial words of 
 the story of the Temptation, " full of the Holy Spirit," 
 are proved to be true of Jesus not only in the desert, 
 but all through His life. 
 
 ^ Cf. Matt. xix. 26 ; Mark x. 27 ; Luke xviii. 27. lu tlie agoiij-, 
 abstract possibility is not considered by Luke. 
 
28 THE DEMOXOLOGY OF THE THIRD GOSPEL. 
 
 The whole story, therefore, as presented by Luke, 
 whether it be regarded as a series of pictures sym- 
 bolical of the moral growth of Jesus during the years 
 preceding His entry on public life, or merely as three 
 incidents which happened in close succession at one 
 period, amply reveals the severity of the struggle 
 between the Spirit of the world and the Holy Spirit 
 in the person of Jesus. By his carefully graded nar- 
 rative of the Temptation, Luke accents more strongly 
 than Matthew the absolute, uncompromising hostility 
 of the two powers, and prepares us, by his note of 
 warning at the close, to expect other encounters be- 
 tween Jesus and the devil, especially in the region of 
 demoniac possession. "The infinite alternatives of 
 the divine and the human, nay, of the divine and the 
 diabolic," were irrevocably ranged against each other 
 in the threefold tight ; and since the Stronger has 
 in his own person overcome the Strong Keeper of 
 the house. He must go forth to set free the captive 
 subjects of the house, in the persons of the possessed. 
 Hence we have in Luke iv. 14 the significant state- 
 ment, " Jesus returned [from the Temptation] in the 
 'jpoiver ^ [Suz;a/A6i] of the Sj^irit into Galilee." 
 
 ^ Cf. Rom. i. 4 : vlov ©eoO kv Swdixei, Kara iryevfj.a ayiwtrvvris: de- 
 clared to be " the Son of God in power, according to the spirit of holi- 
 ness." Rom. XV. 13, " in the power of the Holy Spirit; " so also ver. 
 19. 1 Cor. V. 4, 5 ; 2 Cor. xii. 9. 
 
THE ATNAMI2 OF JESUS. 29 
 
 THE AYNAMI2 OF JESUS. 
 
 Before proceeding further in this investigation, it is 
 necessary to examine Luke's use of the word Sui/a/it?. 
 Above all the other Evangelists he has a fondness for 
 the term, which almost invariably means, in his usage, 
 power or force of a spiritual kind, whether divine or 
 diabolical. It is not a mere potentiality of power, but 
 a power in actual exercise ; and in one or two passages 
 it bears the derivative meaning of potentates. When 
 used by Luke of Jesus or His apostles, it refers, in 
 all but a few cases, to His or their power of healing 
 disease or casting out devils, and in accordance with' 
 Luke's views of the spiritual world, the piower of the 
 enemy is conceived as an opposing force. The word 
 occurs in Luke fifteen times in all, ten times in ]\Iark, 
 and twelve times in Matthew. But the numerical value 
 of the figures in Matthew and Mark is greatly dimin- 
 ished in relative significance when we find that only in 
 one instance in Mark — viz., v. 30 — is the word unmis- 
 takably used of the power of curing disease, and that 
 in neither Matthew nor Mark is it clearly and unam- 
 biguously employed to denote the power of casting out 
 demons ; whereas in Luke the exact contrary is the gen- 
 eral practice. Let us examine the passages in Luke. 
 (1) The forerunner of Jesus shall "go before his face 
 in the spirit and poiver [hvvdfiei] of Elijah " (i. 17) ; 
 
30 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 while (2) to Mary, the mother of Jesus, it is said 
 (i. 35), " the 'power \hvvafxi<^ of the ]\Iost High shall 
 overshadow thee." Wlien (3) Jesus returns from the 
 Temptation, He does so (iv. 14) "in the ponxr \hvvcnxeL\ 
 of the Spirit " ^ with which He was filled before enter- 
 ing on it. These three statements are unknown to 
 any other Evangelist. (4) After His first easting 
 out of a demon, which, next to His preaching, is 
 the first act of Jesus recorded by Luke, the people 
 acknowledge this poiver when they ask (iv. 36), 
 " What is this word ? for with authority [e^oucria] 
 and fowcr \hvvajxGC\ he commandeth the unclean 
 spirits, and they come out" — a passage which has 
 no equivalent in Matthew ; and in Mark (i. 27) 
 we read only — " What is this ? a new teaching ! 
 with authority [e^oucrta] he commandeth even the 
 unclean spirits, and they obey him." Here there 
 is no mention of hvvafiL^, while Luke has i^ovcrta 
 as well, the meaning of which he, for the most 
 part, carefully distinguishes from that of Sttvafia, 
 even where he mentions them together. (5) This 
 poiver is specifically named at v. 17 as a healing 
 power derived from God : " And the poiuer {8vva/xL<;) 
 of the Lord was with him to heal " ^ — another 
 declaration which is unknown to any other Evan- 
 
 ^ Cf. Acts X. 38 : " Jesus of Nazareth, how that God anointed him 
 with the Holy Spirit and with poiccr [Swdfiti] ; who went about 
 doing good, and healing all that were ojipressed of the devil ; for God 
 was with him ; " also xix. 12, 13-20. 
 
THE ATNAMI2 OF JESUS. 31 
 
 gelist. (6) The same association of 'poiccr {BvvafMi<;) 
 and healing is to be seen in vi. 19 : " And all the 
 multitude came to touch liini ; for iioivcr \hvvafiL<f\ 
 came forth from him, and (power ^) healed them all ; " 
 whereas in the parallel passage in Mark (iii. 10) 'power 
 is not mentioned at all, and we read simply : " For he 
 liad healed many ; insomuch that as many as had 
 plagues pressed upon him that they might touch him." 
 The statement in either form is not found in ISIatthew. 
 (7) In narrating the cure of the woman with the issue 
 of blood, the same piovjcr, proceeding from the mere 
 touch of the person of Jesus, is vividly described by 
 Luke in the very words of Jesus Himself (viii. 46) : 
 " But Jesus said. Some one did touch me : for I per- 
 ceived that 'power [^vvafxiv] had gone forth from me." 
 In Mark (v. .30), however, where the word occurs for 
 the first time, the statement comes from the reflective 
 consciousness of the author : " And straightway Jesus, 
 perceiving in himself that the poivcr [BvvafjLLv] proceed- 
 ing from him had gone forth,^ . . . said, "Who touched 
 my garments ? " It is noteworthy that this is the only 
 passage in ]\Iark in which poivcr {Bvva/jiL<;), even by 
 touch, is indisputably associated with an act of 
 
 ^ There is no doubt that Svva/xts is the subject of Iuto (healed). 
 See Meyer, Godet, in loc. 
 
 ^ Meyer's more correct translation runs : " Perceiving in himself 
 the power gone forth from him." It should be noted that in Mark 
 the construction here is the same as in Luke, though the former is 
 in oratio obliqua, while the latter gives the exact words of Jesus. 
 
32 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 healing. The whole story is absent from Matthew's 
 account. (8) Again, in the commission to the Twelve, 
 as recorded by Luke, ix. 1, we have poiver (SvvafMiv) 
 linked with aiithority {i^ovariav) for casting out demons 
 and healing diseases: "And he called the Twelve 
 together, and gave them iioiver and authority over all 
 demons, and to cure diseases." In Matthew, in the 
 parallel passage, x. 1, authority alone is deemed suffi- 
 cient for both purposes : " And he called unto him his 
 twelve disciples, and gave them authority over unclean 
 spirits, to cast them out, and to heal all manner of 
 disease and all manner of sickness ; " while in Mark 
 vi. 7, the authority is given for exorcism alone — " And 
 he gave them authority over the unclean spirits." 
 This passage affords conclusive evidence that Mark 
 does not regard the connection of 'power (8vvafjLi<i) 
 and casting out of demons as a necessary one, 
 for we read further on (verse 13), that with mere 
 authority the Twelve had been not merely suc- 
 cessful, but had continued, in the exercise of their 
 gift — "And they cast out many demons."^ Further, 
 Luke, who seems to know nothing of the success 
 of the Twelve as exorcists (see ix. 10), records at 
 great length the return and success of the Seventy as 
 exorcists in a remarkable passage (9), peculiar to him- 
 self, in which he distinctly names the hostile forces 
 
 ^ The verbs are in the imperfect tense : " They were casting out," 
 and " tccrc anointinrj." 
 
THE ATNAMI2 OF JESUS. 33 
 
 of the prince of this world as a Svvafit'i to which the 
 Seventy are superior, x. 19: "Behold, I have given 
 yon authority [i^ova-lav] to tread upon serpents and 
 scorpions, and over all the povjer of the enemy [hvvafjbiv 
 Tou ix^pov], and in nothing ^ will it hurt you." Hitherto 
 Luke has been constant in his use of the word Svva/xc? 
 as denoting a subjective force or power, except in one 
 instance (10) a little further back. The passage is 
 X. 13: "Woe unto thee, Chorazin ! woe unto thee, 
 Bethsaida ! for if the mighty vj07'ks [Sum/xet?] had 
 been done in Tyre and Sidon^ which were done in 
 you, they," &c. In IVIatthew a similar upbraiding of 
 those cities and Capernaum is found at xi, 20-24,- in 
 which the word Sumyna? occurs three times, and is 
 also there translated " mighty works," as representing 
 
 1 OuSeV is the accusative neuter: "and in nothing ivUl it [the 
 Sui/, T. e'x^.] harm yon." Cf. Acts xxv. 10; Gal. iv. 12. Meyer, Com. 
 on Luke. 
 
 - This denunciation, found in both Matthew and Luke, but not in 
 Mark, certainly implies- that "mighty works" had not been done in 
 Tyre and Sidon. Luke, in harmony with this interpretation, does 
 not record the cure of the Canaanitish woman's daughter, which, as 
 we learn from Matthew (xv. 21), took j^lace in " the parts of Tyre 
 and Sidon," after the denunciation. ^lust we therefore understand 
 the denunciation in Matthew as meaning that " mighty works " had 
 not ijet been done in Tyre and Sidon ? Mark places the locality of tlie 
 same miracle in "the borders of Tyre and Sidon," and adds (vii. 31) 
 the apparently more precise words : " 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." That is, Jesus journeyed north- 
 wards from Tyre, passed through Sidon, crossed the Lebanon range and 
 the Jordan, and arrived at the Sea of Galilee on the eastern side of the 
 lake. The only passage in Luke in which mention is made of works of 
 
 C 
 
34 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 the objective results of the operations of Jesus. The 
 first Evangelist has only once already used the word, 
 at vii. 22 : " Lord, Lord, did we not prophesy by thy 
 name, and by thy name cast out devils, and by thy 
 name do many mighty loorks ? " But Bvvdfi€i<; cannot 
 here refer to the casting out of demons or to prophesy- 
 ing, because it is carefully differentiated from these 
 two grounds on which the applicants claim to be 
 admitted to the kingdom. It seems, therefore, proper 
 to give Bwd/xea in these two passages the signification 
 of miracles other than exorcism, and in this sense it 
 is most j)robable that Luke employed it at x. 13, the 
 passage quoted above, more especially as he has already 
 mentioned Bethsaida (ix. 10), where Jesus healed 
 them that had need of healing (ix. 11). But of any 
 works done by Jesus at Chorazin we have no record 
 whatever ; and it is noteworthy that Luke, in men- 
 tioning, along with Mattliew, the three cities which 
 Jesus singled out for denunciation, does not say that 
 * mighty works " had actually been done in Capernaum , 
 as Matthew does.^ Luke speaks merely of the fancied 
 exaltation and certain downfall of Capernaum, but 
 
 healing in connection with Tyre and Sidon is at vi. 17, IS: "And 
 a great number of the people from all Juda3a and Jerusalem, and the 
 sea-coasts of Tyi-e and Sidon, which came to hear him, and to be liealed 
 of their diseases ; and they that were troubled with unclean spirits 
 were healed;" but Jesus, according to Luke, was not in that neigh- 
 bourhood. 
 
 ^ The reference in Luke iv. 23, " whatsoever we have heard done 
 at Caiiernaum," is very obscure. 
 
THE ATNAMI2 OF JESUS. 35 
 
 does not report the reason given by Jesus for its 
 abasement, x. 15 : " And thou, Capernaum, shalt thou 
 be exalted unto heaven ? thou shalt be brought 
 down unto Hades." ^ We are therefore driven to con- 
 clude that Luke, in thus omitting mention of Bvvd/jL€i<i 
 having been performed at Capernaum, is unwilling to 
 include the cases of exorcism which he has recorded 
 (iv. 31-41) as having been done there under the 
 category of the objective results of the operations of 
 Jesus. In another passage (11) which is peculiar to 
 the Third Gospel (xix. 37), it is .also probable that the 
 author uses the plural form of the same word in the 
 same sense, to the exclusion of cases of exorcism : 
 " And as he was now drawing 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 mighty works [^vvdixecav] which they 
 had seen," &c. In the light obtained from the last 
 passage discussed, we are warranted in inferring that 
 cases of exorcism are also here excluded. These are 
 the only two instances in Luke in which Bwafxea is 
 used in an objective sense. IMatthew and j\Iark, how- 
 ever, use the word 8vva/u,t<i, in singular or plural form, 
 indifferently of either a siibjective power or an objec- 
 tive result. In Matthew xiii. 53-58, which is parallel 
 with Mark vi. 1-6, recording the teaching and rejection 
 of Jesus in the synagogue at Nazareth, it is impossible 
 
 1 Cf. Isaiah xiv. 13-15. 
 
36 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 to determine exactly whether, in verse 54, al Bvvd/M€L<i ^ 
 means " the powers " or " the works," until we read, 
 further down, verse 58 : " And he did not many mighty 
 works \ZvvdneL^'\ there, because of their unbelief." 
 Mark defines Svvd/ji€i(; as follows, vi. 2 : " Such 
 ' mighty works ' are brought to pass through his 
 hands ; " and vi. 5 — " And he could there do no mighty 
 ivork [BvvafMiv], save that he laid his hands upon a few 
 sick folk, and healed them." In both cases the word 
 is apparently used of objective acts of healing. But 
 in the next passages in Matt. (xiv. 1, 2) and Mark 
 (vi. 14) where the word occurs, it indubitably refers 
 to active subjective forces, or spiritual agents. Herod 
 having heard of the fame of Jesus,^ supposes that 
 John Baptist has risen from the dead : " and therefore 
 do these powers [Sfm/xet?] work in him." The clause 
 is exactly the same in Mark. It is clear from these 
 statements that Herod conceives of certain spiritual 
 agents at work in the person of the risen John, but 
 what was accomplished by them is left in uncertainty. 
 Let us now turn to the parallel passage in Luke (ix. 
 7-9) : " Now Herod the tetrarch heard of all that was 
 done, and he was much perplexed,^ because that it was 
 
 ^ At Svv. is the reading of all the MSS. It is difficult to see where 
 the Revisers get " these mighty works " from, except from the Au- 
 thorised Version, or from Mark's explanation, "such mighty woi'ks 
 wrought by his hands." 
 
 - Mark supplies no object to the verb " heard " — ijKovcrey. 
 
 ' Ai777r(5pei, — only Luke uses this word in the New Testament. 
 
THE ATNAMI2 OF JESUS. 37 
 
 said by some that John was risen from the dead ; and 
 by some, that Elijah had appeaired ; and by others, that 
 one of the old prophets was risen again. And Herod 
 said, John I beheaded ; but who is this, about whom 
 I hear such things ? And he sought to see him." 
 Meyer, on this passage, says: "AVhat IMatthew and 
 Mark make Herod utter definitely [as to the supposed 
 resurrection of John], according to Luke he leaves 
 uncertain." The important point, however, to note, is 
 that Luke is entirely silent as to Herod's attributing 
 " powers " {Svvdfx€L<i) to the risen John, in the person 
 of Jesus, and mentions instead, in a verb peculiar to 
 himself, the perplexity of Herod, caused by the ru- 
 mours regarding Jesus.- The spiritual agents (Swd/xea) 
 which a man like Herod would associate with the 
 person of Jesus, Luke will not for a moment recog- 
 nise as divine. Besides, it must be remembered that, 
 when Herod actually came face to face with Jesus — 
 an incident wliich Luke alone records — what the 
 tetrarch hoped to see was not a mighti/ work (Svva/Miv) 
 or mighty vjorls {Bvvdfj,ei.^), but something different, " a 
 sign " {ar]fM€tov), which, as used by Luke in ten other 
 places, never means a " miracle." ^ Except in the two 
 instances already quoted' (x. 13, xix. 37), Luke in his 
 Gospel reserves the plural Bvvdfiet<i,^ in its active signi- 
 
 1 See the passages, ii, 12, 34 ; xi. 16, 29 (thrice), 30 ; xxi. 7, 11, 25. 
 
 - Ill Acts, out of ten instances of the word, seven refer purely to 
 the active spiritual power, and three (all in plural form) to the ob- 
 jective result, as in the Gospel, x. 13. 
 
38 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 fication, for the antagonistic powers of evil, over which 
 the one divine Bvvafx(,<; must prevail. The powers of 
 the sky must be dethroned and annihilated, and conse- 
 quently (12) we read at xxi. 26, that one of the signs of 
 the approaching triumph of the Son of man will be, 
 " the powers [Svvdij,ei<i] of the heavens shall be shaken."^ 
 In this usage he agrees, as we might expect, with 
 Matthew (xxiv. 29) and Mark (xiii. 25). Hence ( 18), all 
 three Evangelists again agree in the next verse (Matt. 
 xxiv. 30 ; Mark xiii. 26 ; Luke xxi. 27) in describing 
 the triumphal coming of the Son of man with jyovjcr 
 (Swdfieoo^) and great glory, when men shall expire 
 " for fear and for expectation of the things which are 
 coming on the world " (rf olKovjJbevr))? In curious con- 
 trast with this attribute of the coming of the Son of 
 man, we have in Mark (ix. 1) the same phrase applied 
 to the kingdom of God : " 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 the kingdom of God 
 come [having come] with power" (eV Svvdfjiei,). The 
 addition is peculiar to Mark, of a personal quality 
 being transferred to an institution. In Matt. (xvi. 28) 
 
 ^ Cf . X. 1 8, already quoted : " I beheld [was beholding] Satan fallen 
 as lightning from heaven." Cf. Rom. viii. 38 : "For I am persuaded 
 that . . . nor poivcrx [Swafxets], nor height, nor depth," &c. 
 
 ^ This clause is peculiar to Luke. He is evidently thinking of the 
 overthrow of tlie power and glory of Satan, and his authority over 
 the world (ttjs otKovfifvrts) which the devil claims in the Temptation, 
 iv. 5, 6. 
 
THE ATNAMI2 OF JESUS. 39 
 
 we have the genesis of this transference revealed — " till 
 they see the Son of man coming in his kingdom ; " 
 and in Luke (ix. 27) the middle term is supplied, " till 
 they see the kingdom of God." In Mark, the fusion 
 of both into one is made by endowing the kingdom of 
 God with a personal quality, hitherto given by ]\Iark 
 to Jesus only. The next example of the word 8vvafx,t<i 
 in Mark is also curious, as showing how loosely he 
 uses the term. The passage is ix. 39, which is parallel 
 to Luke ix. 50, the incident being that of the exorcist, 
 not a follower of Jesus, who cast out demons in His 
 name. There is no parallel in Matthew. Here, if any- 
 where, it might be supposed that Luke would use the 
 word 8vvafjbc<; in connection with the casting out of 
 demons. But it is not so. Mark's narrative runs 
 thus : " Forbid him not : for there is no man which 
 shall do a mighty ivorlc \hvva\iiv\ in my name, and be 
 able quickly to speak evil of me. For he that is not 
 against us is for us." The words in Luke simply are : 
 " Forbid him not : for he that is not against you is for 
 you." The truth is, that Luke never uses the singular 
 form of the word to denote anything but a personal 
 jjoiver, even when the casting out of demons is in ques- 
 tion. But neither Matthew nor Mark has such clear 
 definitions before him. Both employ the word in 
 describing the power of God in the resurrection from 
 the dead (Matt. xxii. 29 ; Mark xii. 24) : " Ye do err, 
 not knowing the scriptures, nor the power [Bvva/Miv] of 
 
40 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 God." This usage is unknown to Luke. Still another 
 meaning is attached to the word in IMatt. xxy. 15 
 that of mere capability : " He gave ... to each accord- 
 ing to his several ahility " {Kara rrjv IScav hvvafjLLv), 
 which Meyer translates, " according to each one's pecu- 
 liar capabilities for doing business." Mark (xiii. 34) 
 simply has, " to each one his work " ; while Luke, in his 
 corresponding parable of the Pounds (xix. 12-27), con- 
 sistently refrains from using the word in this sense, or 
 in connection with worldly business. Matthew indi- 
 cates the principle upon which the various gifts were 
 bestowed ; Luke, instead, merely reports the command 
 of the nobleman to his servants, " Trade ye herewith 
 till I come." Avva/xt^, in Luke's eyes, is a spiritual 
 attribute not to be applied to a mere business faculty. 
 After these variations, Matthew and Mark fall into 
 harmony with Luke (14) in their use, for the last time, 
 of the word Buvafia (Matt. xxvi. 64 ; Mark xiv. 62 ; 
 Luke xxii. 69), but with a remarkable addition on the 
 part of Luke, The occasion is the appearance of Jesus 
 before the Sanhedrim. He is being pressed as to whe- 
 ther He is the Christ, the Son of God, and at last He 
 exclaims before the whole Council (Matthew), '• Hence- 
 forth [cLTT dprt] ye shall see the Son of man sitting at 
 the right hand of power [Swdfiecos:], and coming on the 
 clouds of heaven : " (Mark), " And ye shall sec the Son 
 of man sitting at the right hand of power, and coming 
 with the clouds of heaven : " (Luke), " But froiii hence- 
 
THE ATNAM12 OF JESUS. 41 
 
 forth [aTTo rov vvv\ shall the Son of man he seated at 
 the right hand of the power of God." The third Evan- 
 gelist makes here no alkision to the coming of the Son 
 of man, because he has ah-eady referred to that future 
 event (xxi. 27), but to the spiritual rank of Jesus from 
 that hour henceforward ; and therefore he now concen- 
 trates his whole attention on the fact of the elevation 
 of Jesus to the position of supreme power, in conse- 
 quence of His final temptation,^ struggle, and victory 
 in Gethsemane (xxii. 41-46). To mark tliis single 
 conception, Luke emphatically §ays, " From henceforth 
 shall the Son of man he seated at the right hand of the 
 power of God" - without further addition ; whereas 
 Matthew and Mark harve the vague phrase, " the right 
 hand of power," adding, " and coming with the clouds 
 of heaven." The divinity of Jesus is in question, and 
 therefore Luke, instead of using the phrase, " from 
 henceforth ye shcdl sec " (as in Matthew), or " and ye 
 shall see " (as in Mark), states categorically the convic- 
 tion of that divinity immediately present to the con- 
 sciousness of Jesus : " But from henceforth [from this 
 very moment — Bengel] shall the Son of man he seated at 
 the right hand of the -poiver of God." Luke is not here 
 concerned with a display of visible power and glory, 
 
 1 The agony in Gethsemane in Luke is introduced by the words, 
 " Pray that ye enter not into temptation," unknown to Matthew and 
 Mark, but occurring later at the close, where they are repeated by 
 Luke. 
 
 2 Cf. Eph. i. 20, 21. 
 
42 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 to be seen in the future, and therefore the form and 
 matter of his statement differ from those of Matthew 
 and Mark. He wishes to reveal in the person of 
 Jesus the already accomplished triumph of that power 
 (Svvafia) to which His very origin is ascribed (i. 35, 
 " The power of the Most High shall overshadow thee") ; 
 by the possession of which He has conquered the devil 
 in every kind of temptation, in the Wilderness and 
 the Garden alike; through which He has cast out 
 demons and healed the sick ; which He has imparted 
 to His disciples for the overthrow of the power of 
 the enemy ; and at whose visible coming the powers of 
 the sky shall fall from their seats. From first to 
 last there is a unique purpose in the mind of Luke 
 to exhibit " the power of the Most High " (Svvafji,i<i 
 vyjrLarov) incarnate in Jesus, attaining through weak- 
 ness, temptation, and struggle, both outward and in- 
 ward, complete victory over all other powers, and Jesus 
 Himself, though standing a prisoner before the powers 
 of the world, enthroned as the Son of God in the em- 
 pire of the soul.i Finally (15), at the very close of the 
 Tliird Gospel, xxiv. 49, it is curious to note that the 
 
 ^ Cf, the cognate words 5war6s (the Mighty One) and Swda-ras 
 (potentates) in Luke i. 49, f)2, and SvvaT6s (miglity in word and 
 deed), applied to Jesus Himself, xxiv. 19. None of the other Evan- 
 gelists use these words with these meanings. The whole contest is 
 foreshadowed in Mary's song: " For he that is mighty [SwaTds] hath 
 done to nie great things. . . . He hath put down the princes [Swd- 
 aras] from their thrones, and hath exalted them of low degi'ee." 
 
THE ATNAMI2 OF JESUS. 43 
 
 last recorded word of the risen Jesus, before His ascen- 
 sion into heaven, is this same word SvvafiKi, and relates 
 to the bestowal of this very " power from on high " on 
 the eleven : ^ " And behold, I send forth the promise of 
 my Father upon you : but tarry ye in the city, until 
 ye be clothed with poiver from on high" (i^ i/i^oi'? 
 BvvafMtv), — a declaration unknown to either ]\Iatthew 
 or Mark, but recalled liy Luke in Acts i. 8. 
 
 We thus see that* Luke intentionally ranges the 
 poiver {Svva/jLd) of God in Jesus, as the ruler of the 
 new kingdom, against the power or poiacrs of Satan, 
 as the ruler of the kingdom of this world ; and that, 
 as compared with the other Evangelists, he not only 
 uses the word 8vvafiL<i more frequently, but also is 
 more thoroughly consistent in his use of it. In what 
 remains of this section we shall endeavour to show 
 that, for Luke, the exercise of that poiver in the field 
 of demoniac possession has tlierefore a peculiar interest, 
 in order to secure the complete triumph of Jesus. 
 The cure of disease, and indeed miracles generally, 
 may be traced in Luke's Gospel to this same power ; 
 but that branch of the subject does not concern us 
 here. 
 
 This power, then, is the instrument of the Spirit 
 of God in Jesus, which Luke undertakes to show in 
 
 1 The Seventy had ah-eady given proof of their possession of the 
 "power"; the eleven really received it later — Acts i. 8, ii. 4, v. 16, 
 viii. 7. 
 
44 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 victorious conflict with the powers of evil, in the 
 persons of the possessed. Hence he introduces the 
 public ministry of Jesus by giving a formal programme 
 in the discourse in the synagogue of ISTazareth. 
 
 THE PROGRAMME OF THE MINISTRY. 
 
 (Luke iv. 16-21. Zywi-nomi <o Matthew ««d Mark.) 
 
 If this account refers to the same event as that 
 which is recorded by Matthew (xiii. 54-58) and Mark 
 (vi. 1-6) at a much later period in the ministry, all 
 that need be said here is that Luke seems to place 
 the programme at its proper place for his purpose, — 
 at the beginning. The whole passage affords remark- 
 able evidence of the Ebionite tendency of the Gospel. 
 When Jesus, who (iv. 14) " returned " in the power 
 of the Spirit into Galilee, unfolds the roll of the 
 prophet Isaiah, the first words He reads reveal the 
 nature of the cause He has undertaken to represent 
 and champion (iv. 18) : " The Spirit of the Lord is 
 upon me" — surely a remarkable continuation of the 
 note struck at iv. 1, and repeated at iv. 14. The 
 next words, " Because he hath anointed me to preach 
 good tidings to the poor,"^ as plainly indicate the 
 character of His mission as a teacher, as they are 
 
 ^ It is futile to make this very definite word equivalent to " poor 
 in spirit." Luke quotes freely from the LXX., where the word is 
 plainly irTwxots (poor). 
 
THE PROGEAMME OF THE MINISTRY. 45 
 
 undoubtedly in harmony with the sympathy of the 
 prophets Isaiah, Elijah, and Elisha— all mentioned in 
 this narrative — with the poor and the oppressed. 
 Further, the next verse, " 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," conveys 
 a very distinct intimation of the work of Jesus as 
 a Healer and an Exorcist ; while the concludin'T sen- 
 tence of the passage, "To proclaim the acceptable 
 year of the Lord," would to Jewish ears announce 
 the establishment of the new order of things, "the 
 Messianic period of blessing," which Jesus afterwards 
 (iv. 43 ) called the kingdom of God.^ These texts 
 form a brief but comprehensive summary of the 
 public ministry of Jesus as the deliverer of the world 
 from the misery of its physical and spiritual bondage ; 
 but it must be confessed that they are brought to- 
 gether by Luke, as they do not occur in the same 
 place in the prophet's writings. Part of the passage 
 is from the 61st chapter of Isaiah, part from the 58th, 
 and another portion from the 42d ; and there are also 
 reminiscences of combinations.^ 
 
 It is worth while to note this feature, because there 
 is not one word about this reading of the prophet 
 Isaiah in any other Evangelist. In Matthew (iv. 12- 
 
 ^ Luke never uses Matthew's frequent phrase, "the kingdom of 
 heaven." 
 
 - For similar instances see the quotations made by Paul from the 
 Old Testament. 
 
46 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 16), before the beginning of the ministry, we have 
 only a passage cited hy him from Isaiah as a proof 
 that Jesus would return to " Galilee of the Gentiles," 
 followed by the announcement of the beginning of 
 the ministry in these words (iv. 17), "From that time 
 began Jesus to preach, and to say, Eepent ye ; for the 
 kingdom of heaven is at hand." In ]\Iark, who omits 
 the proof passage from Isaiah, the announcement of 
 the beginning of the ministry becomes (i. 14, 15) : 
 "Jesus came into Galilee, preaching the gospel of 
 God, and saying. The time is fulfilled, and the king- 
 dom of God is at hand : repent ye, and believe in the 
 gospel." In John, the prologue to the ministry of 
 Jesus is the discourse on the Word, and He steps at 
 once on the scene as a caller of disciples and a worker 
 of miracles, with John the Baptist merely as herald. 
 But in Luke we have, at the outset, a most definite 
 programme in the words of the prophet Isaiah, and 
 coming from the lips of Jesus Himself. The plan of 
 work is remarkable, but the succeeding words of 
 Jesus, given only by Luke, are still more so. We 
 read (iv. 21): "And he began to say unto them. To- 
 day hath this scripture been fulfilled in your ears." 
 The author of the Crospel makes Jesus confirm the 
 applicability of the prophet's words to Himself. Of 
 all this, or of the subsequent discourse, there is not 
 one word in any other Evangelist. Occurring where 
 these passages do in Luke's Gospel, at the beginning 
 
THE REJECTION AT NAZARETH. 47 
 
 of the ministry, they afford at least strong presump- 
 tion of the consciousness of the writer (1) that Jesus 
 is the earthly head of the new spiritual iwv:e,r which 
 is come into the world to oppose the powers of evil ; 
 and (2) that this power is in alliance with the poor 
 and the oppressed. 
 
 THE REJECTION AT NAZARETH. 
 
 (Luke iv. 22-30 ; cf. Matt. xiii. 53-58 ,« Mark vi. 1-6.) 
 
 The people are astonished at His " words of grace," 
 but seem to reflect in an ill - natured way on the 
 meanness of His origin as being incompatible with 
 the possession of such. gifts as His ; and Jesus, divin- 
 ing their attitude towards Him, concludes that it 
 would be useless for Him to remain at Nazareth 
 unless He gratified their curiosity by an ostentatious 
 display of His power. They consider that He is in 
 need of deliverance Himself. The proverb, " Xo pro- 
 phet is acceptable in his own country," comes to His 
 aid in refusing their request ; and by way of pre- 
 cedent for transferring His services elsewhere, He 
 cites the significant examples of Elijah and Elisha. 
 His comparison of Himself to these prophets only 
 excites their indignation ; and, enraged at the slight 
 passed on their town, and disappointed in their ex- 
 pectations of a spectacle, they drive Him from the 
 place, and lead Him up to the brow of the hill, in 
 
48 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 order to throw Him down headlong. But He will not 
 court danger, either here or on the pinnacle of the 
 Temple (cf. iv. 9-12), for the mere purpose of affording 
 a display, or of casting Himself recklessly on the 
 protecting care of His Father. And so, "passing 
 through the midst of them, he went his way," and 
 turned His hack on Nazareth, where He had spent 
 nearly all His life, probably never to return. 
 
 With regard to this incident, it is noteworthy that 
 Luke undoubtedly considers it the inauguration of the 
 public ministry of Jesus, notwithstanding the fact 
 that the narrative itself alludes to previous things 
 done (yevo/xeva) by Jesus at (et?) Capernaum (iv. 23). 
 What these things were, or whatever the precise 
 locality may have been, we have no means of deter- 
 mining from Luke's account, or indeed from any 
 other, if we follow Luke's chronology. Of previous 
 activity on the part of Jesus after the Temptation 
 we have only a general statement regarding teaching 
 in the synagogues of Galilee — iv. 15, " And he taught 
 in their synagogues, being glorified of all." Certainly 
 nothing of the nature of healing or exorcism is hinted 
 at. Neither is there any previous mention of the 
 call of the disciples, as in Matthew (iv. 18-22) and 
 Mark (i. 16-20), or even of the name of Capernaum. 
 We are therefore driven to conclude that Luke regards 
 the teaching and rejection of Jesus at Nazareth as 
 His first, decisive movement in the i)ublic arena. 
 
THE CAPERNAUM DEMONIAC. 49 
 
 What the full significance is of placing this incident 
 so circnmstantially and conspicuously in the forefront 
 of the narrative we shall afterwards see : it is enough 
 at present to note that in Luke's sequence of events, 
 Jesus, after His rejection, " came down to Capernaum " 
 (iv. 31), and His first act there is to cast out a demon. 
 
 THE CAPERNAUM DEMONIAC. 
 (Luke iv. 33-37 ; Mark i. 23-28. Unknoivn to Matthew.) 
 
 This incident is unknown to , Matthew. His first 
 detailed narrative of a cure is not that of a demoniac, 
 but of a leper, at viii. 2. In a general way he speaks 
 (iv. 23, 24) of Jesus goiHg about in " all Galilee, teach- 
 ing in their synagogues, and preaching the gospel of 
 the kingdom, and healing all manner of disease and 
 all 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, possessed with demoniacs, 
 and epileptic and palsied ; and he healed them." 
 Teaching and preaching are for IMatthew more im- 
 portant than specific acts of healing or exorcism ; and 
 hence, after the call of Simon and Andrew, James and 
 John (iv. 18-22), he proceeds to report, instead of par- 
 ticulars of such cures, the Sermon on the ]\Iount, 
 which occupies three chapters (v. -vii. 27). With 
 Mark, however, it is rather different. He does not 
 
 D 
 
50 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 mention, even generally, any previous acts, but in 
 common with Luke relates (i. 21-28), as the first cure 
 performed by Jesus on His entry into public life, 
 that of the demoniac in the synagogue at Capernaum. 
 Yet it is not in Mark the first official act of Jesus, 
 for he, like Matthew, previously relates as such 
 (i. 16-20) the call of the four disciples. In Luke, on 
 the contrary, Jesus is represented as going forth 
 single-handed to His work, without a disciple or 
 friend, and after being rejected by His fellow-citizens 
 in Nazareth, who had known Him all His life. The 
 effect of this setting of the narrative in Luke is to 
 bring into greater prominence the impressive power 
 of Jesus. But let us compare the passages. In Mark 
 the man is said to be "in an unclean spirit" (i. 23); 
 while in Luke (iv. 33) we read, "a man having a 
 spirit of an unclean demon." The relation between 
 the two is certainly closer in Luke ; and liere for tlie 
 first time he uses the word " demon " (Saifjuoviov),^ 
 which, as we shall see, is his favourite term to in- 
 dicate the agent of possession. Here only is the word 
 qualified by " unclean " ; elsewhere it stands alone. 
 The effect is to throw into relief the personality of 
 the baleful power ; and to indicate, once for all, that 
 the demons he deals with are evil. In both Luke 
 and Mark the man, speaking in the person of the 
 
 1 Luke uses the word twenty-two times, not eighteen, in all, as 
 Alford, correcting Wordsworth, affirms. 
 
THE CAPERNAUM DEMONIAC. 51 
 
 demon, acknowledges the antagonism of Jesus to 
 them — ""What have we to do with thee, thou Jesus 
 of Nazareth ? " But this is preceded in Luke by the 
 deprecating cry of astonishment, " Ah ! " ^ (or " Let 
 alone ! "), as if a new hostile power had suddenly 
 burst upon them, and they were filled with the con- 
 sciousness of coming defeat. Then follow the words 
 common to both : " Art thou come to destroy us ? ^ 
 I know thee, wdio thou art, the Holy One of God." 
 In both Evangelists the demon thus bears testimony 
 to the personality of Jesus and the object of His 
 coming — viz., to effect their destruction ; but by 
 Luke's previous use of the concrete term "demon," 
 and again in verse 35, where Mark has again simply 
 " the unclean spirit," the contrast becomes more vivid. 
 The rebuking of the demon and the words of exorcism 
 are the same in both Evangelists : " And Jesus rebuked 
 him (saying). Hold thy peace,^ and come out of him ; " 
 but the efiect on the man is differently described. In 
 Mark (i. 26) we read : " And the unclean spirit, tear- 
 ing him and crying with a loud voice, came out of 
 him," — leaving us to understand that the unclean spirit 
 had done the man grievous injury ; whereas Luke 
 specially emphasises the fact that the man, though 
 thrown into the midst by the demon, was in no way 
 
 ^ Only here in the New Testament. 
 
 - Not an interrogation, according to Meyer. 
 
 * Lit., " Be muzzled." 
 
52 THE DEMOXOLOGY OF THE THIED GOSPEL. 
 
 injured (iv. 35) : " And when the demon had thrown 
 him down in the midst, he came out of him, haviwj 
 done him no hurt." ^ This clear statement, of course, 
 glorifies the power of Jesus in a remarkable degree. 
 The cure is performed before the eyes of all ; and the 
 ease with which Jesus accomplishes it, is alike evi- 
 dent. There is no mention now in Luke of the 
 demon's "loud voice" (as in Mark i. 26) at depart- 
 ing from the man after Jesus had rebuked him and 
 spoken the commanding word, " Hold thy peace " ; 
 hence, in silence the demon departs from the man. 
 Further, in the comments of the amazed crowd we 
 have an instructive comparison. In Mark (i. 27) 
 we read : " What is this ? a new teachinr/ ! with 
 authority he commandeth even the unclean spirits, 
 and they obey him." And in Luke (iv. 36) : " What 
 is this word ? for with authority and power he com- 
 mandeth the unclean spirits, and they come out." So 
 far as Mark is concerned, the " new teaching " (StSap^r;) 
 may refer either to the command of Jesus in verse 
 25, or, more probably, to His "teaching" (verse 22) 
 given in the synagogue ; but Luke does not leave 
 us in the slightest doubt. Here (verse 36), "this 
 word" (X0709) is confined to the authoritative com- 
 mand of Jesus in the preceding verse ; but at verse 
 32, where he uses both " teaching " and " word," it 
 is the " word " which " teaches " with authority. The 
 
 ^ See uote, p. 11 4. 
 
THE CURE OF PETER'S WIFE'S MOTHER. 53 
 
 amazement of the people after the cure is, accordiii"- 
 to Luke, solely caused by the power of the "word," 
 " Hold tiiy peace, and come out of him ! " He has 
 already indicated sufficiently the astonishment of the 
 people at the teaching of Jesus (verse 32). Lastly, 
 note that Luke adds to autlwrity, poivci' in command- 
 ing the unclean spirits ; and they not merely ohei/ 
 Jesus, as in Mark (i. 27), but in Luke (iv. 36) " they 
 come out." As a last touch, Luke's " rumour " {rjxo^) 
 concerning Jesus, which arose in consequence of the 
 cure, is less strongly given by . Mark as a " report " 
 (aKor)). Every feature of the narrative of Luke strik- 
 ingly reveals his conception of the relation of the 
 two kingdoms which he places in opposition, and of 
 the overwhelming might of the spirit of Jesus in 
 entering on His conflict with the powers of evil. This 
 first cure of a raging demoniac in the synagogue of 
 Capernaum is as purely typical of the mission of 
 Jesus as His discourse in the synagogue of Nazareth.^ 
 
 THE CURE OF PETER'S WIFE'S MOTHER. 
 
 (Matt. viii. 14, 15 ; Luke iv. 35-39 ; Mark i. 29-31.) 
 
 The next exhibition of the power of Jesus, recorded 
 by Luke and also by Mark, immediately after the cure 
 of the demoniac, is the cure of Peter's mother-in-law 
 of fever. It is the third case of healing recorded by 
 
 ^ See Keim's 'Jesus,' iii. 162 (Eng. trans.) 
 
54 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Matthew (viii. 14, 15). Though this cure does not 
 properly belong to the same category as that which 
 claims our attention, it is noteworthy that Luke rep- 
 resents Jesus as treating the fever as a personal 
 hostile power, demoniac in its nature.^ He not only 
 uses the phrase "great fever" (TrvperM /u,€ja\a) — iv. 
 38) to indicate its severe form, but he says (iv. 39) 
 that Jesus " stood over her, and rebuked [eTrerifXTjaev] 
 the fever." This is the same word already employed 
 (verse 35) in speaking of rebuking the demon, Mat- 
 thew and Mark know nothing of this implied personi- 
 fication of the fever ; the method of cure, according to 
 them, is not a word of power, as in the case of the 
 demon, but a touch of the hand and a raising of the 
 woman up — Matt. viii. 15 : " And he touched her 
 hand, and the fever left her, and she arose." Mark 
 i. 31 : " And he came and took her by the hand, and 
 raised her up, and the fever left her." In Luke the 
 mere rebuke is sufficient, and instantaneous in its 
 effect — iv. 39 : " He rebuked the fever, and it left 
 her ; and immediately she rose up." These differences 
 are remarkable, and can only be explained from Luke's 
 peculiar standpoint. 
 
 1 In the "Babylonian Magical Texts " fever is classed as a demon : 
 see Sayce's Hibb. Lect., pp. 442, 448, 452, 477. 
 
THE CURE OF MANY AT SUNSET. 55 
 
 THE CURE OF MANY (INCLUDING DEMONIACS) 
 AT SUNSET. 
 
 (Matt. viii. 16 ; Luke iv. 40, 41 ; Mark i. 32-34.) 
 
 In all three Synoptists the cure of many at sunset 
 follows the last mentioned. A careful comparison of 
 the three accounts will show, (1) that Luke here re- 
 serves the laying on of hands for the " sick with 
 divers diseases" — a means of cure which he never 
 employs for anything demoniac in its nature, — iv. 40 : 
 " And when the sun was setting, all they that had any 
 sick with divers diseases brought them unto him; 
 and he laid his hands on every one of them, and healed 
 them." In Matthew ^and Mark, however, only the 
 fact, not the mode, of the cure is recorded — a strange 
 omission on their part, after being so circumstantial 
 in relating the method of the last cure. Matt. viii. 
 16, " And he . . . healed all that were sick;" Mark 
 i. 34, " And he healed many that were sick with divers 
 diseases." The omission is the more remarkable, inas- 
 much as Matthew, but not Mark, here describes the 
 exact mode of cure in casting out the spirits : " And 
 he cast out the spirits with a word." ^ (2) Luke 
 sharply distinguishes from the other cures the exor- 
 cism of the demons, and in this he is partly followed 
 by Mark, but with this difference, that he repeats the 
 
 ^ This j^assage is the only iu.stance of this usage in Matthew's 
 Gospel. 
 
56 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 words already attributed (verse 34) to the demons in 
 recognising Jesus as the Son of God, and, besides, 
 applies to Jesus for the third time the word eVt- 
 Tifjboiv (verse 41) in rebuking the demons : " And i^e- 
 huhing them, he suffered them not to speak : because 
 they knew that he was the Christ." In Matthew 
 all this is wanting, and we have only a proof pas- 
 sage from Isaiah, " Himself took our infirmities 
 and bare our diseases," as showing that the author 
 is thinking chiefly of the healing of the sick, not of 
 the casting out of demons. In Mark, again, no men- 
 tion is made of the testimony of the demons, nor of 
 the characteristic word " rebuke " ; all we read is (i. 
 34), "And he suffered not the demons to speak, be- 
 cause they knew him." 
 
 In this cycle of healing and exorcism, which affords 
 in Luke (and also in Mark, but not in Matthew) 
 the first instances of the curative power of Jesus, we 
 notice, therefore, that the writer of the Third Gospel 
 distinguishes more carefully than the others between 
 the naturally sick and those possessed with demons ; 
 that in these first works of Jesus, exorcism holds for 
 Luke the chief place ; that for the healing of ordinary 
 diseases the medium of cure is by touch or the laying 
 on of hands, while for demons and anything demoniac 
 in its nature, like fever, the cure is performed by a 
 " word," or command.^ 
 
 ^ These distinctions are maintained tln-oughout tlie Gospel, especi- 
 
THE CURE OF MANY AT SUNSET. 57 
 
 After this exhibition of power Jesus retires "into 
 a desert place" (Luke.iv. 42; Mark i. 35), as if to 
 renew His strength in a region where He had gained 
 His first victories over the hosts of evil. With this 
 withdrawal Mark here associates "j)rayer" — a detail 
 which, though here unknown to Luke, is a character- 
 istic feature of his Gospel, Neither Matthew nor 
 Mark, however, records that Jesus prayed at His 
 baptism, hefore His great conflict (Luke iii. 21), as 
 His practice was on the eve of a crisis in His life.^ 
 Further, in order to intensify the effect of the works 
 of Jesus, Luke represents " multitudes " of the people 
 themselves as seeking after, and coming close up to 
 {€Q)<; avTov) Jesus in ^Jis solitude (iv. 42) : " And the 
 multitudes sought after him, and came unto him, and 
 would have stayed him, that he should not go from 
 them." Whereas in ]\Iark (i. 36) the urgency of the 
 
 ally in those passages which are peculiar to it : iv. 35, 38, 39, 40, 41; 
 V. 13, 24 ; vi. 10 ; vii. 2-10, 14, 38, 39, 45 ; viii. 29, 44, 46, 54 ; ix. 
 42 ; xiii. 13 ; xiv. 4 ; xvii. 12, 14, 15 ; xviii. 42 ; and xxii. 51. 
 
 1 Cf. Luke iii. 21, at His baptism ; v. 16, before His first conflict 
 Avith the Pharisees ; vi, 12, before the choice of the Twelve as 
 apostles ; ix. 18, before the first announcement of His passion, con- 
 sequent on His testing of the disciples ; ix. 28, 29, before His 
 transfiguration; xi. 1, before teaching His disciples the Lord's 
 Prayer (unknown to Mark) ; xxii. 32, for Peter, in view of coming 
 trial ; xxii. 40, warning before last temptation and agony ; xxii. 44, 
 before His final victory, when the angel strengthened Him ; xxiii. 
 34, at His crucifixion for His murderers; xxiii. 46, immediately 
 before His death. All these instances are peculiar to Luke's 
 account. See also xviii. 1 ; xxi. 36, duty of constant prayer ; 
 xviii. 2, 10, 11, diflerent kinds of prayer. 
 
58 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 people is mediated through " Simon, and they that 
 were with him " : " And Simon, and they ^ that were 
 with him, followed after him ; and they found him, 
 and say unto him, All are seeking thee." But Jesus, 
 having made known in Capernaum what His mission 
 is, must go to the other cities also, and therefore He 
 replies (Luke iv. 43, 44), " I must ^ iircacli the good 
 tidings [evayyeXlcraadac] of the kingdom of God to 
 the other cities also ; for therefore was I sent " {airea- 
 rdXrjv). In comparing this expression with Mark's 
 (i. 38), " Let us go elsewhere into the next towns, that 
 I may preach [KTjpv^w] there also ; for to this end 
 came I forth " {e^rfxOov), — it must be remembered that 
 both in this and the next verse Mark uses the same 
 word KTjpvaaco (to proclaim as a herald) of preaching 
 — i.e., of speaking in the synagogues. Luke has this 
 word too, verse 44 : " And he was preaching [KTjpua-a-cov] 
 in the synagogues of Galilee ; " but his conception of 
 the whole statement of Jesus is different. His words, 
 "I must preach the good tidings [evayyeXLaacrOat] of 
 the kingdom of God to the other cities also ; for there- 
 
 ^ Ai'e Simon's companions "Andrew with James and John " (Mai-k 
 i. 29), or did some of the crowd accompany him ? The phras 
 vague without Luke's account of the multitudes following Jesi ; 
 and yet, on the other hand, Luke so far knows nothing of the call 
 of the four. 
 
 ^ No other Evangelist uses " I must " {ij.( Sf7) so frequently of 
 Jesus as Luke. From His earliest recorded utterance (ii. 49) on- 
 wards, Jesus, according to Luke, is governed by an inner necessity, 
 personal in its nature. See besides, ix. 22, xiii. 33, xvii. 25, six. 
 5, xxii. 37, xxiv. 7, 26, 44, 46, — all peculiar to Luke. 
 
THE CUKE OF MANY AT SUNSET. 59 
 
 fore was I sent " (direaTaXrjv) ; " And he was i^reach- 
 ing l^K'qpvacTwv] in the synagogues of Galilee," — are a 
 simple recapitulation, in shorter compass, of the pas- 
 sages from Isaiah read by Jesus in the synagogue at 
 Nazareth (iv. 18, 19) : " Because he anointed me to 
 preach good tidings [evw^'yekia-aa-OaL] to the poor, he 
 hath sent [aTrecrraX/ceV] me to proclaim [Krjpv^ao] re- 
 lease to the captives, and the recovery of sight to 
 the blind, to set at liherty [aTroaTelXai iv cK^ecret] 
 them that are bruised, to proclaim [/cT/pO^at] the ac- 
 ceptable year of the Lord." ^ The " kingdom of God " 
 (now used for the first time by Luke) is none other 
 than the mission of Jesus to the poor, release to the 
 captives, recovering of ^ight to the blind, and deliver- 
 ance to the bruised ; and these " good tidings," to- 
 gether with the proclamation of the truth in teaching, 
 which have been already manifested in Capernaum 
 by Jesus, must now be extended by Him "to the 
 other cities also." Works of exorcism and healing 
 are embraced by Luke in the phrase, " I must preach 
 the good tidings of the kingdom of God;" whereas 
 Mark, in giving the reply of Jesus, is thinking only 
 of teaching generally, and therefore he adds a sepa- 
 rate clause at the end of verse 39, " and casting out 
 demons." In the light of Luke's comprehensive re- 
 
 1 It is remarkable that Luke, in giving the reply of Jesus to the 
 multitudes, reproduces every verb, with the obvious exceptiou of 
 "anointed" (exP"^«'«'), to be found in the verses read from Isaiah 
 (iv. 18, 19), as the programme of the ministry. 
 
60 THE DEMONOLOGY OF THE TillED GOSPEL. 
 
 statement of the work of Jesus, in destroying the 
 kingdom of Satan, and manifesting Himself as the 
 Son of the Most High by establishing the kingdom 
 of God, Mark's addition would seem superfluous. 
 
 THE CALL OF THE FIRST DISCIPLES. 
 
 (Matt. iv. 18-22 ; Luke v. 1-11 ; Mauk i. 16-20.) 
 
 The relatio7i of the Disciples to the Works of Jesus. 
 
 Before passing to the next notice of exorcism in 
 Luke's Gospel, let us examine the circumstances 
 attending the call of the disciples as narrated in the 
 first three Evangelists. It is worth observing that 
 Luke alone of all the Evangelists bases the call of the 
 first disciples (Luke v. 1-11), Simon and his partners, 
 James and John, on a miracle peculiar to his account 
 — the miraculous draught of fishes — and on an act of 
 personal homage. It is so striking in its character, 
 as exhibiting that power of Jesus over the natural 
 world which Simon had already witnessed, at least 
 in the cure of his mother-in-law's fever, if in no 
 other instance ; and is so symbolical in its l)earing on 
 the work of the disciples in the spiritual field, that 
 we cannot avoid the inference that Luke here pur- 
 posely founds the extension of the kingdom of God 
 on the power of Jesus over the kingdom of this 
 world. In Matthew and ]\Iark, no previous know- 
 
THE CALL OF THE FIKST DISCIPLES. 61 
 
 ledge between the disciples and Jesus is presupposed 
 before they are called ; in Luke, on the contrary, 
 Simon is already cognisant of the power of Jesus, 
 and his amazement, as well as that of the bystanders, 
 at sight of the multitude of fishes is now so over- 
 whelming, as to convince liim of the divine majesty 
 of the u'ord (rw p-qfiart) of Jesus, which could accom- 
 plish such a marvel (v. 4, 5). He therefore falls 
 down before the knees of Jesus, as befitted the first 
 convert of His power, and the respectful "Ma^ er " 
 {iTna-Tdra) of Simon's first words is changed into the 
 more reverential form of address, " Lord " (v. 8) : 
 " Depart from me, for I am a sinful man, Lord " , 
 {Ki^pte) ; and straiglitw;iy he and the other two, James 
 and John,^ ally themselves with Jesus in the new 
 enterprise of fishing from the deep of humanity, so 
 many representatives of which were there present. 
 Simon and his companions are the first recorded 
 converts of Jesus, as well as the first called to be 
 his associates. 
 
 With reference to the disciples in general, it must 
 be noted that the first Evangelist speaks (v. 1 ; viii. 
 21, 23) of Jesus having "disciples" before he records 
 the call of Matthew — i.e., when only four (Simon, 
 Andrew, James, and John) have been named as 
 " called." Luke and Mark, on the other hand, make 
 no mention of disciples till after that event, which 
 
 ^ Tliere is no mention of Andrew in Luke till vi. 14. 
 
62 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 they record respectively at v, 27, 28, and ii. 14. 
 Matthew also describes (viii. 23 to end) two important 
 instances of the power of Jesus, in stilling a storm 
 and curing demoniacs in the country of the Gadarenes, 
 not to mention the cure of the ruler's daughter, of 
 the woman with the issue of blood, of the two blind 
 men, and of the dumb demoniac (ix. 18-34), before he 
 even indicates that Jesus had a select band of dis- 
 ciples, other than Simon, Andrew, James, John, and 
 Matthew. It is apparent that the writer of the First 
 Gospel does not regard the works of Jesus in the same 
 causal relation to discipleship as Luke does. From 
 the beginning of chap. v. to the end of chap. ix. 
 Matthew speaks freely, in the narrative portions, of 
 " the disciples " of Jesus. The remarkable thing is 
 that he knows nothing of an actual choosing of twelve 
 from the number, and all that we gather from him is 
 that only twelve men, out of all the multitudes which 
 he says (iv. 25 ; viii. 1, 18 ; ix. 36) followed Jesus, 
 clung to Him as disciples to a master (x. 1) : " And 
 he called unto him his ttvelvc disciples, and gave 
 them authority," &c.; then comes the statement (x. 2) : 
 " Now the names of the twelve apostles are these : 
 the first Simon," &c., and subsequently (verse 5), their 
 sending forth, with the charge of Jesus (x. 5-xi. 1). 
 That is to say, the phrase "his disciples," which 
 Matthew has vaguely mentioned several times, shrinks 
 without warning into " his twelve disciples," and im- 
 
THE CALL OF THE FIRST DISCIPLES. 63 
 
 mediately after crystallises into " the twelve apostles." 
 How stands the case in Mark ? He agrees with 
 Matthew in giving the call of Simon, Andrew, James, 
 and John, and of these four only, before the display 
 of any wonderful power by Jesus; then comes the 
 healing of the demoniac at Capernaum, of Simon's 
 wife's mother, and of many at sunset, in the 
 same order as in Luke, and so far neither has used 
 the word "disciple" in his narrative. But Luke, 
 as we have already seen, emj^hasises the personal in- 
 clination of the multitudes towards Jesus in conse- 
 quence of these events (iv. 42) : " And the multitudes 
 sought after Mm, and came unto him, and would have • 
 stayed with him that -he should not go from them ; " 
 and immediately afterwards (v. 1) he records that 
 "the multitude ijrcs8cd [eTTi/teto-^at] upon him, and 
 heard the word of God," whereupon, in sight of all 
 the people, the miraculous draught of fishes takes 
 place, after which, it is said, " amazement held [Od/x^o^ 
 ireptecrxev] Simon Peter and all that were with him," 
 as well as James and John (iv. 10). The multitudes 
 were taught out of the boat (iv. 3), and must there- 
 fore have beheld from the shore the miraculous spec- 
 tacle. From this point, on to the call of Levi, the 
 multitude gains in importance for Luke, but not so 
 much for ]\Iark, both in the succeeding cure of the 
 leper (Luke v. 12-16 ; Mark i. 40-45) and in that of 
 the palsied man (Luke v. 17-26; Mark ii. 12). In 
 
64 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 the latter case, Luke is also more pointed in his 
 statement that " Pharisees and doctors of the law 
 were sitting by, which were come out of every vil- 
 lage of Galilee and Judaea and Jerusalem; and the 
 power of the Lord was with him to heal." Further, 
 in describing the effect of this cure and the result 
 of the disputation between Jesus and the Pharisees 
 and scribes (in Matthew and Mark, " scribes " only), 
 Luke repeats — but in a higher key — the note of 
 amazement on the part of the people, which he 
 had already sounded towards the close of his nar- 
 rative of the miraculous draught of fishes (v. 26) : 
 " And amazement [eKaraa-K;, lit. raptiore] took Jiold on 
 all " {e\aj3ev airavra';). Moreover, they are filled ivith 
 fear {i7r\i](T0i](rav (f)6^ov — v. 26), as Simon Peter 
 was when he fell at the knees of Jesus, and was re- 
 assured by hearing the words (v. 10), "Fear not" 
 (fjuT) cf)o^ov) ; and all alike, Pharisees, scribes, and 
 multitudes, said, " We have seen strange things [irapd- 
 So^a] to-day" (v. 26). Beside this forcible ex- 
 pression, which covers both the cure and the exercise 
 of pardon, the words of Mark — who is commonly 
 credited with graphic touches — sound feeble (ii. 12) : 
 "We never saw it on this fashion," or, as Meyer 
 renders them, " So we have never seen." ]\Iatthew, 
 in summing up the same narrative, says (ix. 8) : 
 " But when the multitudes saw it, they were afraid, 
 and glorified God, which had given such authority 
 
i 
 
 THE CALL OF THE FIRST DISCIPLES. 65 
 
 [i^ovcrtav] unto men," — restricting the fear of the 
 people to the cure, and the authority to the act of 
 forgiveness. 
 
 The result of this comparison is that, (1) the first 
 disciples called, according to Luke, were influenced by 
 the spectacle of a miraculous deed, and, in the case of 
 S imon, aft er personal homagerendered to Jesus in 
 acknowledgment of His power, seen on at least two 
 occasions ; (2) Luke, in a more marked degree than 
 the other two Synoptists, prepares the reader for a 
 large body of disciples, in more or less close attach- 
 ment to Jesus, from whose ranks the twelve may be 
 afterwards chosen ; (3) these multitudes were being 
 gradually impressed, as, Simon was, and in the same 
 direction ; and (4), with the exception of the dis- 
 course in the synagogue at Nazareth, Luke has not 
 yet recorded any other example of the teaching of 
 Jesus, although he speaks in a general way (iv. 31, 44 ; 
 V. 1, 17) of His activity in that respect, so that the 
 power (Bvvafx,t<;) of Jesus is the main factor in influ- 
 encing people and disciples alike. On the contrary, 
 Matthew has already dealt more with the preaching 
 than with the works of Jesus ; and he, as well as 
 Mark, records the call of-Simon, Andrew, James, and 
 John before any wonderful work has been performed 
 — a call which was responded to simply in obedience 
 to the summons of Jesus. But Luke lays greatest 
 stress on acts of exorcism and healing, and on a 
 
66 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 miracle peculiar to his own account, for the purpose of 
 attaching disciples to the side of Jesus. Consequently, 
 in reading Luke's Gospel as compared with the o thers, 
 we are less surprised to find, after the story of Levi's 
 call (v. 27; Matt. ix. 9; Mark ii. 14), that he alludes 
 in an incidental way to the disciples of Jesus, whom 
 he now, as well as Mark, speaks of for the first time 
 (v. 30 ; Mark ii. 15); whereas in Matthew, "disciples," 
 distinct from the multitude, have been presupposed 
 from the very beginning (Matt. v. 1), and tlie disciples 
 are only twelve after all (x. 1). But when Luke 
 (vi. 13) proceeds to record the names and the new 
 designations of the Twelve, he presumes that all loJio 
 have folloivcd Jesus are His disciples, and he makes it 
 perfectly clear that it is from that body Jesus selects 
 a special band of twelve, to be henceforth named 
 Apostles : " And when it was day he called his disciples : 
 and he chose from them [eK\€^dfi€vo<i air avT<iiv\ twelve, 
 whom also he named a'postlcs\a'KoaTo\,ov^\ Simon," &c. 
 And further, as if to leave no shade of doubt on the 
 mind of the reader as to the effect of the work of 
 Jesus in gathering disciples, Luke adds, after giving 
 the names of the twelve apostles, vi. 17, "And he 
 came down tvith them [the apostles], and stood on a 
 level place, and a great midtitude of his disciples 
 [o')(\v<; 7ToXu9 fiadTjTMv avrov], and a grecU mimher of 
 the people [ttX^^o? iroXv rev \aov] from all JudcCa and 
 Jerusalem, came," — and hence he places such a multi- 
 
THE CALL OF THE FIRST DISCIPLES. 67 
 
 tucle on a level place, not on a mountain, as in ]\Iatthe\v 
 (see Meyer). There are thus three distinct classes of 
 persons present : (1) The chosen apostles ; (2) a great 
 multitude of His disciples; and (3) a general crowd. 
 In Matthew and Mark all this is different. Before 
 the naming of the Twelve, both refer vaguely to " dis- 
 ciples," which phrase in Matthew, as already said, be- 
 comes without warning, "his twelve disciples" (x. 1), 
 and " the twelve apostles " (x. 2) ; and though Mark is 
 aware of " a great multitude " (iii. 7), yet he carefully 
 distinguishes them from " his disciples " (iii. 9) ; ^ while 
 at the naming of the Twelve his expressions are less 
 definite than Luke's (Mark iii. 13, 14 : " And he goeth 
 up into the mountain, and he calleth unto him tohom 
 he himself loould : and they went unto him. And he 
 appointed twelve, that they might be with him, and 
 that he might send them forth," &c.) Altogether, we 
 are led to believe that Luke, by his careful arrangement 
 of his narrative up to this point, endeavours to make 
 it plain that Jesus, in virtue of His wondrous works, 
 of which exorcism holds the chief place, has attracted 
 a great body of disciples, from whom He deliberately 
 selects twelve to be apostles, and who still remain 
 distinct from the Twelve, and from the ordinary 
 crowds of people who may from time to time gather 
 
 ' The phrase in Mark ii. 15, "For there were many, and thej' 
 followed him," is interpreted by Meyer as referring to the " publicans 
 and sinners" already mentioned, not to "his disci23les." 
 
68 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 round Him. Having thus proved the attractive 
 power of Jesus in the attachment of so many of the 
 people, and related his special call of a publican (v. 27), 
 Luke now proceeds to give his first example of a ser- 
 mon by Jesus (vi. 20 to end). Hitherto Luke has kept 
 the formal teaching of Jesus in the background, but 
 Matthew has placed what must be regarded as 
 virtually the same discourse in the forefront of his 
 Gospel (v. 1 sqq,) Mark, however, does not evince a 
 similar sense of contrast between teaching and work- 
 ing, for, with the exception of a few stray verses in 
 his 9th chapter, the Sermon on the ]\Iount (or on the 
 Plain) is altogether absent from his Gospel. 
 
 We now come to the call of the Twelve as narrated 
 by the three Synoptists, and shall consider it in rela- 
 tion to the question of exorcism. In Matthew (x. 1- 
 xi. 1) the call of the Twelve, their commission and 
 sending forth as apostles, are given as one episode ; 
 in Luke the choosing of twelve, then and there named 
 apostles (v. 13), is represented by itself ; while in 
 Mark (iii. 14, 15) the appointment of the Twelve, with 
 only a prospective commission as apostles, is all that is 
 yet recorded. In Matthew the commission is precise 
 (x. 1) : Jesus "gave them authority {i^ovcrtav] over un- 
 clean spirits, to cast them out, and to heal all manner 
 of diseases ; " x. 7 8 : " And as ye go, preach, saying. 
 The kingdom of heaven is at hand. Heal the sick, raise 
 the dead, cleanse the lepers, cast out demons : freely 
 
THE CALL OF THE FIRST DISCIPLES. 69 
 
 ye have received, freely give," with many other 
 charges (x. 5-xi. 1). In Luke there is no commission 
 at all at this point, and nothing is said here (later, 
 however, at ix. 1, 2) of a sending forth ; and in Mark, 
 while there is no actual assertion of a commission or a 
 sending forth, there is a subtle suggestion of such to 
 be bestowed in the future (iii. 14, 15) : "And he ap- 
 pointed [iirolrjcrev — lit. made] twelve, that [7va] they 
 might be with him, and that [Iva] he might send them 
 forth [aTToaTeWr]'] to preach, and to have authority 
 [i^ovatav] to cast out demons." ^ It seems as if Luke 
 had disintegrated Matthew's account into two ; and 
 then Mark, while following Luke in this practice, had 
 allowed the shadow of Matthew's commission and 
 sending forth to fall on his page, and colour his words. 
 However that may be, we conclude that though Mat- 
 thew records an investment of the Twelve v/itli author- 
 ity over unclean spirits and to cast out demons, yet 
 the subject has apparently so little interest for him, 
 that we search in" vain in all his pages for the return 
 of the Twelve from their mission, or any record of their 
 success or failure. Even if we grant (which we cannot 
 prove from Matthew's account) that Jesus had other 
 disciples than the Twelve, there is not a trace in the 
 
 ^ Mark reserves the completed development of this purpose till vi, 
 7, when Luke (ix. 1) relates the actual commission and sending forth 
 of the Twelve. Cf. for a similar development, i. 17 : "And I will 
 i/uike [iroiriaw] you to become [yeviaBai] fishers of men " with Matt, 
 iv. 19 and Mark iii. 14. 
 
70 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 First Gospel that any follower of Jesus, commissioned 
 or not, ever cast out a single demon. With Luke and 
 Mark we are on different ground in this respect ; but 
 at this stage in the narrative, so far as either is con- 
 cerned, the evidence is equal; for neither contemplates 
 an actual commission or sending forth till much later 
 in the ministry. There is this conspicuous fact, how- 
 ever, in Luke's account of the choice of twelve dis- 
 ciples as apostles, that, in the jjresence of these apostles 
 and of " a great multitude of his disciples, and a great 
 number of people from all Judaea and Jerusalem, and 
 the sea-coast of Tyre and Sidon, which came to hear " 
 Jesus, " and to be cured of their diseases," " they that 
 were troubled with unclean spirits luere healed." Fur- 
 ther, that " all the multitude sought to touch him ; " 
 and Luke adds the reason in his own peculiar phrase- 
 ology, " for power \hvvafii<i\ came forth from him, and 
 healed them all." Thus, even while proceeding to 
 give his first account of a formal discourse by Jesus, 
 addressed mainly to His disciples, Luke is careful to 
 mention a demonstration of the power of Jesus before 
 a great concourse of the people, as the magnet by 
 which disciples were attracted to Him. 
 
 i 
 
HEALING OF DEMONIACS. 71 
 
 HEALING OF THOSE TROUBLED WITH UNCLEAN 
 SPIRITS. 
 
 (Luke vi. 18, 19; Mark iii. 11, 12; cf. Matt. xii. 15, 16.) 
 
 Tlie next mention of exorcism in Luke's Gospel is 
 at vi. 18, 19 : "And they that were troubled with un- 
 clean spirits were healed. And all the multitudes 
 sought to touch him ; for power came forth from him, 
 and healed them all." In the parallel passage in 
 Mark (iii. 11, 12), it is not clear that cures were 
 actually accomplished : " And the unclean spirits, 
 whensoever they behead him, fell down before him, 
 and cried, saying. Thou art the Son of God. And he 
 charged them much that they should not make him 
 known." In Matthew, in this context, there is no 
 mention of demoniacs at all (xii. 15, 16): "And many 
 followed him, and he healed them all ; and charged 
 them that they should not make him known." The 
 significance to be attached here to Luke's exact state- 
 ment as to the healing of the possessed is, that the 
 area of country from which they were drawn is much 
 greater than any he has yet sketched. Certainly he 
 does not include either Idumsea or the district beyond 
 Jordan, as Mark does (iii. 8); but the main thing is 
 the actual statement l)y Luke that Jesus healed those 
 that came to Him. Afterwards (x. 1-24), Luke in- 
 
72 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 eludes the whole dominion of heathendom in the 
 operations of the Seventy.^ 
 
 JOHN'S MESSAGE TO JESUS, 
 (Matt. xi. 2-6; Luke vii. 18-23 ; ^tml:notvn to Mark.) 
 
 John's message to Jesus now falls to be considered. 
 It is important, as affording another proof of Luke's 
 purpose, in devoting more attention than any other 
 Evangelist to the subject of demonology. The incident 
 is not found in Mark. In Matthew it is narrated 
 immediately after the charge of Jesus to the twelve 
 apostles, at xi. 2-6, in the following words : " Now 
 when John heard in the prison tlie works of the 
 Christ, he sent by his disciples, and said unto him, 
 Art thou he that cometh, or look we for another ? 
 And Jesus answered and said unto them. Go your 
 way and tell John the things which ye do hear and 
 see : the blind receive their sight, and the lame walk, 
 the lepers are cleansed, and the deaf hear, and the 
 dead are raised up, and the poor have good tidings 
 'preached to them [tttw^^oI eva'yyeXi^ovTai] ; and blessed 
 is he, whosoever shall find none occasion of stum- 
 bling in me." Let us now turn to Luke's account, 
 vii. 18-23 : " And the disciples of John told him 
 of all these things. And John, calling unto him 
 
 ^ Whether we read "seventy "or "seventy-two," the number is 
 very generally understood to refer to the nations of the Gentile, or 
 heathen, world. 
 
JOHN'S MESSAGE TO JESUS. 73 
 
 two of his disciples, sent them to the Lord, saying, 
 Art thou he that cometh, or look we for another ? 
 And wh.en the men were come unto him, they said, 
 John the Baptist hath sent us unto thee, saying. Art 
 thou he that cometh, or look we for another ? In 
 that hour [ev eKeivrj ry wpci] he cured many of diseases 
 and plagues ^ [^[xaarl'ywv], and evil spirits [irvevixdrcov 
 Trovrjpcov], and on many that were blind he bestowed 
 sight. And he answered and said unto them. Go 
 your way and tell John what things ye have seen and 
 heard [et'Sere kuI rjKovaare] ; the blind receive their 
 sight, the lame walk, the lepers are cleansed, and the 
 deaf hear, the dead are raised up, the poor have good 
 tidings preached, to them \Tn(i)j(pl euwyyeXl^ovrat]. 
 And blessed is he, whosoever shall find none occasion 
 of stumbling in me." A comparison of these two 
 accounts, both as regards posifAon and matter, will 
 afford curious results. 
 
 (1.) In Luke it is the first mention made, since the 
 baptism, of any communication or intercourse between 
 John and Jesus. But, according to Matthew (ix. 14- 
 17), the disciples of John had already addressed Jesus 
 on the question of fasting, — an occasion which drew 
 from Jesus a discourse qn the contrast between the 
 old and the new order of things. This discourse with 
 certain differences is also in Luke (v. 3o-39), but there 
 
 ^ Plague-demons were believed iii by the Babylonians. See Sayce's 
 Hibb. Lect., pp. 309-311, 443, 451. 
 
74 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 is no trace at that point of any personal or indirect 
 commnnication between John or his disciples and 
 Jesus. On the contrary, in Luke, it is the Pharisees 
 and the scribes, not the disciples of John, who raise 
 the question, and make a categorical statement as to the 
 fasting of John's disciples and that of the Pharisees.^ 
 This being the first communication recorded by Luke, 
 we are therefore entitled to conclude that it indicates 
 an important stage in his narrative, especially when it 
 deals, not with a subject of subordinate interest like 
 that of fasting, but with the supreme question of the 
 Messiahship of Jesus. The fact that Matthew has 
 already mentioned another interview between Jesus 
 and the disciples of John diminishes the importance 
 to be attached to this one. 
 
 (2.) Luke implies that John's disciples were in. some 
 degree cognisant of the details of the ministry of Jesus 
 up to, or at, this point (vii. 18) : " And the disciples of 
 John told him of all these things." A very close con- 
 nection between this passage and the preceding context 
 is thus established. " All these things " can only refer 
 to the " works and words " of Jesus, as verses 21, 22 
 show ; whereas, in Matthew (xi, 2) the connection is of 
 the loosest kind, and " the works " only are alluded to, 
 although the preceding context is taken up with the 
 
 ^ Mark (ii. 18) has here another instructive combination of the 
 bare fact of fasting by John's disciples (and the Pharisees) with that 
 of a personal interview with Jesus, and yet the direct question is in 
 the third person. 
 
JOHN'S MESSAGE TO JESUS. 75 
 
 charge to the Twelve. It is especially important to 
 note the connection in Luke, becavise, in his last nar- 
 rative — the raising of the widow's son at Nain, which 
 is peculiar to his account — he not only furnishes an 
 instance of raising of the dead, mentioned afterwards 
 (vii. 22, " the dead are raised up "), but represents the 
 spectators of that miracle as repeating, in almost the 
 same words, the beginning of Zacharias's prophecy 
 after the birth of John (vii. 16) : "God hath visited 
 [i7^€o■Ki^jraTo] his people " (cf. Luke i. 68, " Blessed 
 be the Lord, the God of Israel; for he hath visited 
 [iTreaKeyjraTo] and wrought redemption for his people "). 
 If we suppose that John's disciples actually heard the 
 people utter these word*, or the other saying, " A great 
 prophet is arisen among us " ; or even if they heard 
 only " this report [X0709] concerning him," we can 
 well imagine what intense interest would be awakened 
 in the breast of the prisoner John, on hearing the echo 
 of his father's words concerning a great prophet 
 carried to him from the outer world. Hence his 
 message and the mode of reply. 
 
 (3.) The whole scene is much more vivid in Luke 
 than in Matthew. In order to dispel all doubt as to 
 the amount of knowledg'e regarding Jesus possessed 
 by John's disciples, Luke represents Jesus as enacting, 
 in the very presence of the two messengers, a number 
 of cures, and among them is that of plagues (scourges) 
 and evil spirits : " In that hour he cured many of 
 
76 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 diseases and plagues and evil spirits; and on many 
 that were blind he bestowed sight." This striking 
 detail is absent from Matthew's account. To John, 
 too, in the person of his disciples, as well as to the 
 rest of the nation, must a demonstration be given of 
 the applicability of the words of Isaiah to Jesus, as 
 read by Himself in the synagogue at Nazareth : 
 " Because he hath anointed me to preach good tidings 
 to the poor [evayyeXla-ao-Oai Trrtw^j^ot?] ; 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," Hence, after the display, the fitness of the 
 words of the reply of Jesus in Luke (vii. 22), " Go 
 your way and tell John what things yc have seen 
 and heard" (etSere /cat rjKova-are), as compared with 
 those of Matt. xi. 4, " Go your way and tell Jolni 
 the things which ye do hear aiid see " {aKovere kuI 
 ySXeTrere). He is the Anointed One, who can do 
 these things and speak such words. The actual 
 message sent by Jesus is identical in both Evangel- 
 ists; and if it be objected that in it no mention is 
 made of exorcism, we at once discover the reason why 
 Luke, in contradistinction to Matthew, inserts the 
 clause which says that, in the very presence of the 
 messengers Jesus cured many of " evil spirits." ^ The 
 
 ^ After the sermon to the poor which Luke records at vi. 20-49, 
 and which John's disciples probably lieard, the phrase " the jwor 
 have good tidings preached unto them " acquires additional force in 
 the liauds of Luke, in the answer returned to Jolin. 
 
THE DECLAKATION OF JESUS CONCEENING JOHN. 77 
 
 evidence of this power could not be omitted from the 
 report of the Messianic works, any more than the 
 power of, raising the dead, — a case of which Luke 
 specially records in the raising of the widow's son 
 at ISTain, immediately before the interview of Jesus 
 and the disciples of John. 
 
 THE DECLARATION OF JESUS CONCERNING JOHN. 
 
 (Matt. xi. 7-19 ; Luke vii. 24-35 ; unknown to Mark.) 
 
 In the discourse which Jesus pronounced upon 
 John, we have another interesting example of the 
 use which Luke makes of the subject of demonology. 
 The passage runs thus — ivii. 33 : " For John the Bap- 
 tist is come, eating no bread, nor drinking wine ; and 
 ye say, He hath a demon " (Bai/xovtov). In Matthew 
 the statement is substantially the same — xi. 18 : " For 
 John came neither eating nor drinking, and they say. 
 He hath a demon." The whole discourse is absent 
 from Mark. The verdict regarding John which Jesus 
 quotes, though holding a place in the same discourse 
 in both Matthew and Luke, and couched in the same 
 words, acquires a new significance in Luke from its 
 position. For him, it marks another step in the de- 
 velopment of the antagonism which is gradually 
 forming between Jesus and the leaders of the people 
 on the question of casting out of demons, and which 
 culminates at xi. 15, when the power of Jesus is 
 
78 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 directly ascribed to Beelzebub. From that moment 
 it may be said that the rupture is complete, and the 
 death of Jesus determined upon. The line of cleavage 
 begins when Jesus recognises that what was best in 
 John and in Himself was ascribed to the power of 
 an evil spirit. Let us see how Luke carefully pre- 
 pares for the development of this opposition and 
 separation. Side by side with the growing attach- 
 ment of the multitudes to Jesus, Luke represents the 
 growing hostility of the leaders of the peoj)le. The 
 enmity of the Pharisees and the doctors of the law 
 is shown at first in an indirect way, but subsequently 
 in more open assaults. After the palsied man's sins 
 are declared forgiven, they reason and question, and 
 accuse Jesus at first ohliquely of blasphemy (v. 21). 
 Their second appearance is also an indirect attack on 
 Jesus, through His disciples, about their eating and 
 drinking with publicans and sinners (v. 30). This 
 attack, then, becomes personal on the question of 
 fasting, but still appears to concede to Jesus the 
 function of a Master (v. 33). In the hearing of Jesus, 
 certain of the Pharisees next assail the disciples with 
 breaking the Sabbath law (vi. 2), in plucking ears of 
 corn ; but He champions the cause of His followers 
 by turning the tables against His opponents. Their 
 enmity next assumes more method and design, yet 
 still of a covert nature — vi. 7, 8: "And the scribes 
 and Pharisees watched him, whether he would heal 
 
THE DECLARATION OF JESUS CONCERNING JOHN. 79 
 
 on the Sabbath, that they might find how to accuse 
 him : but he knew their thoughts." The cure of the 
 withered hand and the teaching of Jesus so exasperate 
 them into open hostility that we read — vi. 11 : " Tliey 
 were filled loifh madness} and communed with one 
 another what they might do to Jesus." So far, there- 
 fore, as we can gather from the report of Luke, not 
 one word of condemnation of His opponents has yet 
 fallen from the lips of Jesus, but only calm references 
 to the nature of His work and teaching. Yet it be- 
 comes clear to Him that, in face of this growing 
 hostility, He must form His party, and organise His 
 adherents. Hence Luke places at this critical point 
 in his narrative the qjioice of the twelve apostles 
 by Jesus from the number of His disciples ; and almost 
 the first words of His subsequent discourse forewarn 
 them of the coming separation and cleavage in the 
 ranks of men — vi. 22 : " Blessed are ye, when men shall 
 hate you, and when they shall separate you from their 
 company, and reproach you, and cast out your name as 
 evil'} for the Son of man's sake." To be called evil when 
 they were good, would be the gravest sin of their op- 
 ponents, but their own greatest glory ; and on the other 
 hand, universal praise bestowed upon them by men, 
 would be their deepest shame — vi. 26 : " Woe unto 
 
 ^ Peculiar to Luke. 
 
 - The words in italics are all peculiar to Luke. Cf. Matt. v. 11. 
 By having their " name cast out as evil " the disciples would know 
 themselves as His. 
 
80 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 you when all men shall speak well of you ! for in the 
 same manner did their fathers to the false prophets." ^ 
 Now it is precisely this sin of calling good evil and 
 evil good, which Jesus deals with in the last part of 
 His discourse on John the Baptist, when He quotes 
 the saying, " He hath a demon," and introduces Him- 
 self (vii. 34) under the accusation of coming " eating 
 and drinking," and of being as yet only " a gluttonous 
 man and a wine-bibber, a friend of publicans and 
 sinners."'-^ Hence the importance of this passage 
 where Luke has placed it, as indicating a step towards 
 the enunciation, later in the narrative, of the same 
 blasphemous charge, but couched in more severe 
 terms, against Jesus Himself — xi. 15 : "By Beelzebub, 
 the prince of demons, casteth he out demons." The 
 heinousness of both charges emerges more clearly 
 when we remember (1), that Luke has already de- 
 scribed John as " filled with the Holy Spirit from 
 his mother's womb " ; as going before the face of 
 Jesus " in the spirit and power of Elijah " ; and as 
 "the prophet of the Most High": and (2), that, of 
 Jesus he has said, He " shall be called the Son of 
 the Most High," the " Son of God," " full of the Holy 
 Spirit," and endowed with "the power of the Spirit." 
 
 ^ Also peculiar to Luke. 
 
 ^ There is little doubt that Luke tacitly ascribes both accusations 
 to " the Pharisees and lawyers [of verse 30] who rejected the counsel 
 of God, and were not baptised of John." He alone mentions this 
 fact, and chooses this place for its insertion. 
 
THE DECLARATION OF JESUS CONCERNING JOHN. 81 
 
 To associate the possession of the Holy Spirit either 
 with John in saying that he had a demon, or with 
 Jesus in Piffirming that He cast out demons by Beel- 
 zebub, was the acme of iniquity. As such it is treated 
 by Luke. 
 
 Now what is the context in Matthew, which leads 
 up to the same phrase, xi. 18, " He hath a demon " ? 
 So far from sketching a gradual development of hostil- 
 ity on the part of the Pharisees to Jesus, Matthew, in 
 his order of events, represents Jesus as attaching the 
 scribes and Pharisees in His very first discourse — v. 
 20 : " For I say unto you. That except your righteous- 
 ness shall exceed the righteousness of the scribes and 
 Pharisees, ye shall in no. wise enter into the kingdom 
 of heaven." And at a time when, so far as we know 
 from Matthew, Jesus had only four disciples, though 
 great multitudes followed Him (cf. iv. 18-22, 25 ; v. 1), 
 He is represented as warning of reproach and persecu- 
 tion and evil-speaking against the disciples, while as 
 yet there is not a cloud of approaching trouble or sep- 
 aration forming on the horizon — v. 10, 11 : " 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, 
 for my sake." Moreover, the ancient teachers (v. 
 21-48) are controverted by Jesus; the hypocrites in 
 the synagogues and in the streets, and even the 
 
 F 
 
82 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Gentiles, are held up as a solemn warning of ostenta- 
 tious almsgiving, prayer, and fasting, not to be imitated 
 (vi. 2-18) ; and false religious teachers — " false pro- 
 phets, which come to you in sheep's clothing, but 
 inwardly are ravening wolves" (vii. 15)^ — are spe- 
 cially to be shunned. It is from the side of Jesus, 
 therefore, that the conflict, according to Matthew, be- 
 gins, and apparently without provocation, unless we 
 except, for this purpose, the legacy of John's denunci- 
 ation of the scribes and Pharisees — iii. 7 : " But when 
 he saw many of the Pharisees and Sadducees coming 
 to his baptism, he said unto them, Ye offspring of 
 vipers," ^ &c. Yet, at the next mention of a member 
 of the opposite party, we read, viii. 19, "a scribe " ^ 
 came and wished to follow Jesus. Then in ix. 3, 
 Matthew agrees with Luke in representing " certain 
 of the scribes " (" and Pharisees," Luke adds) as 
 saying within themselves, " This man blasphemeth " 
 — an attack of the same covert description as both 
 again record, with minor differences, regarding the 
 banquet in the house of Levi (Matt. ix. 10, 11 ; Luke 
 V. 29, 30), in respect to Jesus eating with publicans 
 and sinners. But on the question of fasting, which is 
 
 1 All these passages are either absent from Luke's Gospel or very 
 different in form. 
 
 - In Luke (iii. 7) this denunciation is addressed to the multitudes 
 generally. 
 
 "* In Luke (ix. 57) this reads. " a certain man." In Luke there is 
 no instance of a scribe or Pharisee ever seeking to ally himself with 
 Jesus. 
 
THE DECLARATION OF JESUS CONCERNING JOHN. S3 
 
 next treated by both Matthew (ix. 14 sqq.) and Luke 
 (v. 33 sqc[), it is the disciples of John whom Matthew 
 represents as the questioners on the occasion ; whereas 
 Luke, true to his purpose of showing a gradually 
 developing opposition, puts the troublesome inquiry 
 into the mouths of " the Pharisees and their scribes," 
 wlio had murmured at the eating at all. When, how- 
 ever, the Pharisees are next alluded to by Matthew 
 they are in antagonism to Jesus, after the healing of 
 the dumb demoniac — ix. 34: "But the Pharisees said, 
 By the prince of demons casteth he out demons." 
 This accusation is repeated by jNIatthew at xii. 24, after 
 the healino- of the blind and dumb demoniac, together 
 with the discourse of Jeeus in refutation of the charge. 
 Both the charge and the discourse are preserved as 
 one incident by Luke at a later stage (xi. 15-26). But 
 even after the first mention of this blasphemous charge, 
 Matthew is as yet unaware of any active hostility of 
 the Pharisees to Jesus, in consequence of His power 
 to cast out demons, or of any increase of precaution 
 on the part of Jesus against His opponents. In the 
 charge to the twelve apostles, which immediately 
 follows (x. 5 sqq.), Jesus, according to Matthew, does 
 not warn them specially against the Pharisees, as He 
 had warned His disciples in the Sermon on the ]\Iount. 
 No doubt He says that the apostles are sent forth as 
 " sheep in the midst of wolves " (x. 16) — a phrase 
 known to Luke (x. 3) in sending the Seventy forth — 
 
84 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 but then it is of men generally, not of any special 
 class, that the apostles are to beware (x. 17) : " But 
 beware of men," &c. Further, whether the succeeding 
 statement in Matthew (x. 25), " If they have called 
 the master of the house Beelzebub, how much more 
 shall they call them of his household ? " ^ be referred 
 back to the false accusation, " By the prince of the 
 demons casteth he out demons," as its base, we fee 
 that the contrast between John Baptist (xi. 18, 19), to 
 whom the men of the time ascribed a demon, and 
 Jesus as being merely " a gluttonous man, a wine- 
 bibber, and a friend of publicans and sinners," appears 
 too weak for its position in his narrative. If the 
 Pharisees had already accused Jesus of casting out 
 demons by the prince of the demons, and called Him 
 Beelzebub, it was but a slight reproach thereafter to 
 be called " a gluttonous man, a wine-bibber, and a 
 friend of publicans and sinners." The truth seems to 
 be, that Matthew had not such a clear purpose in view 
 as Luke in making the hostility of the Pharisees to 
 Jesus culminate in the accusation that He cast out 
 demons by Beelzebub, the prince of the demons. 
 
 ^ Feebly reproduced by Mark at iii. 22 (" He hath Beelzebub "). 
 Also Matt. xi. 18 ; similarly rejjroduced at Mark iii. 30. 
 
THE MINISTERING WOMEN. 85 
 
 THE MINISTERING WOMEN. 
 
 (Luke viii. 1, 2.) 
 
 As a further proof of Luke's interest in this subject, 
 we find him narrating at viii. 1, 2, after giving the 
 account of the anointing of Jesus by a woman that 
 was a sinner, in the house of Simon the Pharisee (vii. 
 36-49), that Jesus is attended by a band of women 
 who had been healed of evil spirits and infirmities, as 
 well as by His chosen Twelve. They go about with 
 Him through cities and villages, as He preaches and 
 brings the good tidings of the ' kingdom of God, and 
 minister to Him and the Twelve of tlieir substance. 
 The passage is peculiar to Luke : " And it came to 
 pass soon afterwards that he went about through 
 cities and villages, preaching and hringing the good tid- 
 ings [Kr)pva-aa)v koI evayyeXi^o/xevo';] of the kingdom 
 of God, and with him the twelve, and certain women 
 which had been healed of evil spirits [7rv€Vfj,dT(ov 
 TTovrjpwv] and infirmities, Mary that was called Mag- 
 dalene, from whom seven demons [Batfxovta eTrra] had 
 gone out, and Joanna the wife of Chuza Herod's 
 steward, and Susanna, and many others, which minis- 
 tered unto them of their substance." If we may not 
 conclude that these women formed an authoritative 
 body like the Twelve, we may legitimately infer from 
 this remarkable passage, that Jesus is now ranging on 
 His side, before the final discussion on exorcism and 
 
86 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 the sundering of ranks take place, an unofficial com- 
 pany of adherents in His train, some, if not all, of 
 whom were living proofs of His exorcising power, and 
 who, moreover, rendered Him and His chosen band a 
 loving service. Some commentators have attempted 
 to show that this band of women is the same that 
 watched the crucifixion of Jesus, as recorded in 
 Matt, xxvii. 55, 56 ; Mark xv. 40, 41 ; and Luke 
 xxiii. 49 (cf. John xix. 25). These passages are — 
 (1) Matt. : " And many women were there, beholding 
 from afar, which had followed Jesus from Cralilee, 
 ministering unto him: among them was Mary Mag- 
 dalene, and Mary the mother of James and Joses, and 
 the mother of the sons of Zebedee." (2) Mark : " And 
 there were also women beholding from afar: among 
 whom were both Mary Magdalene, and Mary the 
 mother of James the less and of Joses, and Salome ; 
 who, when he was in Galilee, followed him and 
 ministered unto him ; and many other women which 
 came up with him unto Jerusalem." (3) Luke : " And 
 all his acquaintances, and the women that followed 
 with him from Galilee, stood afar off, seeing these 
 things." The question of the ministration of the 
 women will be discussed in the next division. Here 
 it is enough to point out that only one of all the 
 names mentioned by Luke in the passage under re- 
 view (viii. 1, 2) is the same in Matthew's and 
 Mark's lists of the women who witnessed the cruci- 
 
THE MINISTEEING WOMEN. 87 
 
 fixioii, and that one is Mary of Magdala ; that one of 
 the other two, Joanna, if not also Susanna, can be 
 identified with Herod's court, — a fact not without 
 significance, as we shall see later ; that no relative or 
 connection of Jesus is mentioned in Luke's list — also a 
 significant fact (cf. viii. 19, 20) ; and lastly, that these 
 women named by Luke, if not also the " many others," 
 had been cured of evil spirits and infirmities. This is 
 the main point, and of itself is enough to differentiate 
 Luke's account, occurring where it does, as of special 
 importance above all other accounts. Then as to Mary 
 Magdalene, it has been assumed by many commen- 
 tators that she is the sinner mentioned in Luke's last 
 narrative, and therefore that her " seven demons " ^ are 
 her " many sins " (vii.'47). The assumption is utterly 
 incapable of proof, and therefore cannot enter into the 
 argument ; and the inference assumes that Luke did 
 not know, or confused, the difference between " sin " 
 and "demoniac possession." There is absolutely no 
 evidence that Mary of Magdala was a " sinner " at all, 
 in the sense of the Gospels, or of the Talmudists, who 
 tell many " wild stories " of her profiigacy. To cite 
 Luke xi. 26, where " seven wicked spirits " ^ are men- 
 tioned, as certain proof of the " many sins " of this 
 Mary, is also to confound things entirely different; 
 and we therefore believe that Luke, by using the 
 
 1 " Seven demons " are constantly alluded to in the " Babylonian 
 Magical Texts." 
 
88 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 number seven, simply intended to convey an idea, not 
 of her " sinfulness," but of a demoniac possession of 
 more than ordinary malignity. This interpretation 
 strictly accords with his reference to the seven spirits 
 of xi. 26. The great power of Jesus in casting out 
 demons is magnified by the mere mention of such a 
 cure as that of Mary Magdalene. Luke alone records 
 this fact,^ and at a peculiar juncture. 
 
 THE GERASENE DEMONIAC (or DEMONIACS). 
 
 (Matt. viii. 28 to end; Luke viii. 26-39; Mark v. 1-20.) 
 
 We now come to the much discussed cure of a 
 demoniac or demoniacs in the country of the Gera- 
 senes or Gadarenes. It is the next mention of exor- 
 cism in the Third Evangelist, — the parable of the 
 sower, its interpretation, and the incident regarding 
 the mother and brethren of Jesus, intervening. The 
 context is different in Matthew and Mark. In 
 Matthew the incident is placed early in the Gospel, 
 after the Stilling of the Storm, but before the call 
 of Matthew, or the call and sending forth of the 
 twelve apostles, and far in advance of the parable of 
 
 ^ The well-known i^assage in Mark (xvi. 9-20), where the same state- 
 ment is made regarding Mary Magdalene, is not found in the two 
 oldest Greek MSS. and some other ancient authorities. Even if the 
 passage were generally received as genuine, the statement would not 
 invalidate the argument here. 
 
THE GEHASENE DEMONIAC. 89 
 
 the Sower. It is his first detailed account of such 
 a cure. In Mark, as in Luke, however, it occupies 
 a more advanced position in their order of events, 
 coming not only after the calling and choosing of 
 the Twelve, but also after the parable of the Sower 
 with its exposition, and the Stilling of the Storm. It 
 appears, then, that Luke and Mark agree in regarding 
 the incident at Gadara as affording proof of an ex- 
 hibition, on a still grander scale than hitherto, of the 
 power of Jesus in exorcism ; but on closer scrutiny 
 we see that Mark has interrupted the progress of the 
 representation in an ascending scale, by introducing 
 at an earlier period (iii. 22) in his narrative, the 
 accusation of the scribes that Jesus cast out demons 
 by the prince of the demons. No doubt the refuta- 
 tion of the calumny follows, in Mark, at that point ; 
 but we feel that the effect of his subsequent story of 
 the Gerasene demoniac is much impaired. For what 
 did it matter to His adversaries how many demons 
 Jesus cast out, seeing that even in casting them out 
 He was merely Beelzebub's instrument ? '^ For it must 
 be remembered that, according to all the Synop- 
 tists, it is not the 'power of Jesus to cast out demons 
 that is questioned, but the source, of His power ; and 
 
 1 This cure at Gerasa, and that of the demoniac boy after the 
 transfiguration, are the only cases of exorcism related by Mark after 
 the accusation. 
 
90 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Luke is careful to avoid recording any imputation 
 cast either on the power of Jesus or its source^ 
 until he has chronicled the Master's very last act 
 of exorcism in the cure of the dumb demoniac 
 (xi. 14). Only then does he mention the false ac- 
 cusation, that Jesus cast out demons by the prince 
 of the demons. 
 
 This is the turning-point in Luke's narrative on the 
 subject of exorcism. The enemies of Jesus admitted 
 the power, but denied its divine source ; and in the 
 face of this blasphemy of calling good evil, no more 
 " signs " of this kind would be vouchsafed to such 
 " an evil generation " (cf. xi. 29-32). After the source 
 of the power of Jesus has been wilfully attributed by 
 His enemies to a diabolical alliance, Luke records no 
 more instances of the casting out of demons. Hence 
 we conclude that the narrative of the healing of the 
 Gerasene demoniac, occurring where it does in Luke's 
 order, denotes an advanced stage of progress in the 
 history of exorcism, unknown to either Matthew or 
 Mark. Not one whisper against the divinity of the 
 power of Jesus in casting out demons has yet been 
 heard in Luke's Gospel : His course of triumphs has 
 rolled uninterruptedly forward ; and now, after so 
 many exhibitions of His power in Galilee, He is rep- 
 resented by Luke as making His first incursion into 
 the " special province of Satan," the realm of heathen- 
 dom, by crossing the lake to the country of the Gera- 
 
THE GERASENE DEMONIAC. 91 
 
 senes, and quelling there the multitudinous hosts of 
 evil.^ Let us now compare the three narratives. 
 
 First, as to the number of the possessed. Matthew 
 says there were two (viii. 28); Luke (viii. 27) and 
 Mark (v. 2), only one. But, as we shall see later, both 
 Luke and Mark, with certain differences, make up for 
 that disparity by an important increase in the number 
 of demons, and by their superior violence and fierce- 
 ness. Second, as to the mode of possession, or the 
 relation between the victim and the agent, Matthew 
 speaks twice, generally, of " the possessed vnth demons " 
 {Batfx,ovt^6/jb€voi), and once of " the demons " (ot Bacfxove<i) 
 — a word here used for the first and only time. Mark 
 describes the connection as follows : (v. 2), " A man 
 with [oT in] an unclean spirit " ; (v. 8), " Come forth, 
 thou unclean spirit " {to Trvev/J^a to aKccOapTov) ; (v. 
 13), "the unclean spirits"; and (v. 15), ''him that 
 VMS possessed \tov Sac/jiovi^6/jL€vov] vnth demons." So 
 also in the next verse, and in v. 18 (o BaLfMovc(r9eL<;). 
 Luke, however," uses his favourite concrete terms: 
 (viii. 27), "A eertain man [avrjp Ti<i\ out of the city 
 
 1 Luke carefully confines the operations of Jesus, up to this point, 
 to Galilee (cf. iv. 14, 15, 16, 31, 37, 38, 40-44; v. 1, 12). 
 Pharisees and doctors come from Galilee and Judsea and Jerusalem 
 (v. 17). A great number of people from Judsea and Jerusalem, and 
 the sea-coast of Tyre and Sidon (vi. 17). Capernaum again (vii. 1). 
 Nain (vii. 11-17). The scene is then temporarily changed (viii. 22) 
 to "the other side of the lake." See an interesting article in 
 L. Oliphant's ' Haifa ' on the scene of this miracle ; and the Huxley- 
 Gladstone controversy, ' Contemp. Rev.' 
 
92 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 having demons" {eywv BaifiovLo) ; (viii. 29), "He com- 
 manded the unclean sjyirit [tcS 'rrvev^aTc tc3 aKa- 
 ddpT(p'\ to come out " ; " he was driven hy the demon 
 [yiro rov Sai/xovLov] into the deserts " ; (viii. 30), " for 
 many demons [Bai/juovca iroXka] vjere C7itercd into 
 him " ; (viii. 33), " and the demons [haifiovLo] came 
 out of the man " ; (viii. 35), " the man from whom the 
 demons were gone out" (tov avOpwirov, a^' ov ra Bac- 
 fiovca e^rjXOev). Cf. the expression Luke has used 
 of Mary Magdalene (viii. 2), " from whom seven demons 
 had gone out " ; (viii. 36), " he that was possessed with 
 demons " {BaLiiovLa6eL<i) ; and (viii. 38), " the man 
 [6 avr]p\from ivhom the devils were gone out" (cf. again 
 viii. 2). We thus see that, in Matthew, no mention 
 is made of the personality of the possessed, except 
 that they were two in number, demonised {Bvo Batfiov- 
 L^ofievoc) ; and from the moment that the demons 
 make their request to be sent into the swine, they 
 disappear from his narrative. In Mark, again, the 
 possessed one is merely a person {avdpwiros:) men- 
 tioned twice in the narrative, three times only as the 
 possessed or demonised one (o Baifiovt^o/jLeva or 6 
 Baifjiovcad6L<i). In all likelihood he is an obscure 
 person, not necessarily identified with any particular 
 place ; for, after his cure, Mark represents him as 
 publishing the result in Decapolis — a district on 
 the east of the Jordan, consisting of ten cities, of 
 which Scythopolis was the chief. Besides, the pos- 
 
THE GEEASENE DEMONIAC. 93 
 
 sessed is said to be merely under the infiuence of, or 
 in, an unclean spirit — Mark's formula already used 
 (i. 23). Luke, as compared with both Matthew and 
 Mark, uses on all these points the most precise phrase- 
 ology. The subject of the cure is a certain man (avijp 
 Ti<i) out of (or of) the city — i.e., a well-known man 
 belonging to the city, which, whether Gadara or 
 Gerasa, was essentially Greek, and therefore heathen, 
 and, as a matter of fact, corrupt. This man has 
 demons (e-^^cov Sai/xovia — cf. iv. 33), which indicates 
 a closer connection than either Matthew's or Mark's 
 phrase. The demon or demons are spoken of in the 
 most concrete way as entering into the man, as driv- 
 ing him into the deserts (their special abode), as 
 departing from the nxan ; and the person himself is 
 further characterised as " the possessed " (SaifMoviadeU) 
 and " he " {av6pco7ro<; in verse 35 ; avrjp, again, in 
 verse 38, when he makes his request of Jesus) " from 
 whom the demons had gone out." All these details, 
 by means of which the personality of the demons 
 and of the man is preserved, are, with one exception, 
 peculiar to Luke's account. Mark in this narrative 
 does not use the word Sai/juoviov at all. Then, with 
 regard to the terms used by the three Evangelists 
 to indicate the severity of the possession, the only 
 description Matthew affords us is, that the possessed 
 "came from the tombs, exceeding fierce, so that no 
 man could pass by that way." j\lark affords more 
 
94 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 particulars of a harrowing kind. The man has his 
 dvvelhng in the tombs : ^ " no one could bind him, no 
 not even with a chain, because he had been bound 
 with fetters and chains, and the chains had been rent 
 asunder [Sieo-Trao-^at] by him, and the fetters hrolxn 
 in pieces [o-vvT€Tpl(f)6ac], and no one had strength to 
 tame him ; and always, night and day, in the tombs 
 and in the mountains, he was crying out and cutting 
 himself with stones " (v. 2-5). This " crying out and 
 cutting himself with stones " is peculiar to Mark. In 
 Luke (viii. 27, 29) we have also the " dwelling in tlie 
 tombs " ^ balanced by the peculiar phrase, " he abode 
 not in any house." He mentions a new fact that 
 the man "for a long time [xpov(p iKavat] had worn 
 no clothes," ^ as showing that the disease was inveter- 
 ate — a detail absent from Mark, but which is again 
 alluded to by Luke at verse 29 : •' For oftentimes 
 [TToWot? 'XpovoL'i ; marg. reading, " of a long time "] 
 it had seized him " {a-vvTjpirdKei — i.e., it was in the 
 habit of hurrying him along with it : cf. Acts vi. 
 12, xix. 29, xxvii. 15), — a vivid picture of the per- 
 fect mastery possessed by the demons ; and then he 
 had "to be bound with chains and fetters, and was 
 kept under guard " {(j)vXa(Ta6/jb€vo<;). This last inter- 
 esting detail is peculiar to Luke. This binding, fet- 
 tering, and guarding was all in vain, for, "breaking 
 
 ^ " The demon of the tomb " — " Babylonian Magical Texts." Col. i. 1 . 
 - " Which strips off the clothing as an evil demon." — Ibid. 
 
THE GERASENE DEMONIAC. 95 
 
 the bands asunder" (Siap^aacov to, Bea-fjiA), he would 
 be " driven [rjXavveTo] by the demon into the deserts." 
 Opinions will differ as to the respective quality of 
 these horrible details, in estimating the malignity of 
 the possession, as it is described by Mark and Luke. 
 One remark may be hazarded, that from Mark's ac- 
 count we get the impression chiefly of untamable 
 strength, with self - mutilation ; while in Luke, in 
 addition to untamable strength, we have the dura- 
 tion of the disease, marked by the man's being long 
 naked, and by the frequent snatching and hurrying 
 away to which he was subject, and under the influ- 
 ence of which his bands would burst, and he was 
 driven by the demon into the deserts. There is 
 nothing in Mark of this uncontrollable violent move- 
 ment towards the mysterious deserts, which were 
 regarded by the Jewish mind as the abode of demons. 
 All three Synoptists agree in representing the pos- 
 sessed as acknowledging Jesus as the Son of God, 
 Mark and Luke- adding " ]\Iost High " ; as well as in 
 recording the act of prostration and worship. In 
 Luke, however, the epithet " Most High " is the repe- 
 tition of a phrase already associated with Jesus — cf, 
 i. 32, 35, 76. It has not hitherto been used by Mark, 
 and never occurs again in his Gospel. Its presence 
 liere, therefore, is not of the same significance as in 
 Luke. All three Synoptists record the belief on the 
 part of the unclean spirit or demon in the power of 
 
96 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Jesus to inflict torment, but the terms are different. 
 The entreaty is perhaps strongest in IMark's, " I adjure 
 thee by God [opKil^co ae rov 6e6v\, torment me not," 
 as compared with Luke's, " I beseech thee [heoixai 
 aov\, torment me not,"^ and Matthew's, "Art thou 
 come hither to torment us ? " to which he adds, " be- 
 fore the time " (tt^o Kaipov), as if contemplating not 
 an immediate but a future punishment and doom, 
 reserved for evil spirits (cf. Matt. xxv. 41). This 
 request of the demon implies, as Luke and Mark 
 tell us in the following verse, a previous order by 
 Jesus to depart from the man. 
 
 The words of Jesus are, strangely enough, not re- 
 ported by Luke ; yet though he does not profess to 
 quote the very form of exorcism used by Jesus, 
 he employs the strong word " he commanded " 
 (TrapijyyeWev) the unclean spirit, instead of such a 
 simple word as Mark's, " he said unto him " (eXeyev 
 auTw). The complete mastery of Jesus over the demon 
 is thereby enhanced. Hence the appropriateness of 
 Luke's inserting here his peculiar characteristic of the 
 demon's treatment of the man in hurrying him like a 
 storm ^ from place to place (viii. 29) : " For ofttimes it 
 
 ^ See note on p. 275 as to "torment" (Paa-avia-ris). Luke is the 
 only writei- in tlie New Testament who uses the noun fiaa-avos in con- 
 nection with the torture of demons or the damned. Matthew has the 
 word once (iv. 24), but not in reference to demons. 
 
 - Matu, tlie god of the tempest, in the " Babylonian Magical Texts," 
 had his worship Semitised and carried to Syria and Damascus. See 
 Sayce, Hibb. Lect., pp. 199-202, 457, 458, 463. 
 
THE GEKASENE DEMONIAC. 97 
 
 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 demon into the 
 deserts." This whirlwind force which drove the man 
 into the deserts, baffling even the constant guard set 
 over him to keep him in one place, is bidden by Jesus 
 to depart from the man, and that whicli neither chains 
 nor fetters nor guard could accomplish is achieved by 
 the power of Jesus with a simple command. The 
 vivid picture of this effect we owe to Luke's account. 
 Then follows the colloquy between the demon and 
 Jesus. It is absent from Matthew. Both Luke and 
 Mark give "Legion" in answer to the enquiry of 
 Jesus, " What is thy name ? " but the former reports 
 no more than the mere word "Legion," while the 
 latter gives the demon's reply thus : " Legion is my 
 name, for we are many "^ (v. 9). Whether we regard 
 the subjective comment of Luke, " for many demons 
 were entered into him," or the reported speech of the 
 demon in Mark as the original, makes little difference ; 
 the main fact is that in Luke we have a distinct 
 reiteration of the fact of possession by " many 
 demons." The demons in submitting to the power of 
 Jesus make a request, but in Matthew it is conditional 
 on their being cast out — viii. 31 : " And the devils be- 
 
 ^ The masculine iroWol in Mark is very puzzling. Is he influenced 
 by the ol 5aifj.oyes of Matthew (viii. 31) ? Mark never uses any but 
 neuter forms in speaking of demons or evil spirits. 
 
 G 
 
98 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 sought him, saying, If thou cast us out, send us away 
 into the herd of swine " (mentioned in previous verse). 
 They have already fixed on their future habitation. 
 It is needless to point out here how in the introduc- 
 tion of swine — whether a herd of many swine (Matthew 
 and Luke) or a herd of two thousand strong (Mark) 
 — the absolutely heathen character of the district is 
 designated by all three Evangelists ; but only Luke 
 has a counterpart of this miracle in the parable of the 
 Lost Son (xv. 11-32), who is also recovered, like this 
 demoniac, from tlie degradation of swinish heathendom. 
 In Luke and Mark, the submission of the demons to 
 Jesus is absolute, and at first they are bewildered as 
 to their destination ; in Mark, their only hope is not 
 " to be sent out of the country " — an indefinite phrase, 
 which, even if it be interpreted as referring to the 
 region of Gerasa where they had their pleasure 
 (Meyer), is not so full of meaning as Luke's words, 
 viii. 31 : " They intreated him that he would not com- 
 mand them to depart into the abyss." ^ Here, " the 
 
 ^ Luke is the only Evangelist who uses the word d^vcrcros. It occurs 
 also in Rom. (x. 7) and Rev. (ix. 1, 2, 11 ; xi. 7 ; xvii. 8; xx. 1, 3). 
 Whatever may be its meaning in the first of these passages, it un- 
 questionably refers in Rev. to the special abode of the devil and his 
 angels, the underground bottomless pit. " This underground is 
 specially ^ &fiv(T<Tos, as it is supposed to be the habitation of wicked, 
 destructive, and demoniacal beings [rh rwv Sat/xovicov SiaiTrifxa — Gregory 
 of Nyssus, xi. 7 ; xvii. 8) ; and Satan, that he may not disturb the 
 Messianic rest for a thousand years, is bound during that time, and 
 thrown into the abyss (xx. 1-3)." — Bleek, Lectures on the Apocalypse. 
 Alford (on Luke viii. 31) understands the abyss as the abode of the 
 
THE GERASEXE DEMONIAC. 99 
 
 demons know and dread their place of punishment " 
 (Meyer), and thereby acknowledge more abjectly the 
 power of their conqueror. Yet " into the abyss," their 
 dreaded 'hell in the sea, they must go, even though 
 their request to enter the swine is granted (Matt, 
 viii. 32 ; Mark v. 13 ; Luke viii. 32). In describing the 
 result, Luke is more pointed in mentioning the exit of 
 the demons from the person {airo rov dvOpcoTrov), and 
 again uses his favourite word "demons" {Saifxovia). 
 All agree in stating that the herd perished in the lake 
 by rushing down the steep, and in this destruction of 
 the swine may be read the abolition of heathenism itself 
 by the power of Jesus. 
 
 Mark, at this point, again gets credit by some in- 
 terpreters for his fondness for graphic particulars, in 
 mentioning the number of the swine drowned — " about 
 two thousand"; but if a legion consisted of 6000 
 soldiers, as was the case until the time of Hadrian,^ 
 then, instead of receiving much information, we have 
 
 damned, — " for the request is co-ordinate with the fear of torment 
 expressed above." Yet, in discussing the parable of the rich man 
 and Lazarus (xvi. 23), he interprets SSr]s to mean simply "the abode 
 ■of all disembodied spirits till the resurrection ; not the place of tor- 
 ment." Lazarus, he says, " was also in Hades, but separate from 
 Dives— one on the blissful, the other on the baleful side." It must 
 be pointed out that only of the rich man is it said that he was in 
 Hades, and, besides, was in torments (vTrdpxoov eV ^aadvois, the very 
 thing from wliich the demons implore to be free) ; while La>;arus was 
 in bliss. At all events, their respective positions seem unchangeable, 
 on account of the " great gulf fixed " (xvi. 26). 
 ^ Ramsay's 'Roman Antiquities,' 3d ed., p. 381. 
 
100 THE DEMONOLOGY OF THE THIKD GOSPEL. 
 
 only a curious arithmetical difficulty presented by a 
 comparison of the number of demons with the number 
 of the swine, which we are not called on here to 
 solve. The swineherds flee in consternation and 
 spread the tidings " in the city " (Matthew) and " in 
 the country " (both Mark and Luke), with the result 
 that the people (Matthew, " the whole city ") come 
 to Jesus and find the man cured. Certain differences 
 again emerge. In Matthew, the two men have van- 
 ished from the narrative ; in Mark (viii. 15), the 
 people " beheld him that was possessed [Baifxovt^o- 
 /jLevov] with demons, sitting clothed and in his right 
 mind, even him that had the legion, and they were 
 afraid ; " while in Luke we Imve important additions 
 in keeping with the rest of the narrative, and with 
 his treatment of the subject generally — viii. 35 : the 
 people " found the man [dvOpcoirov] from whom the 
 demons were gone out [a<^' ov ra SaifiovLa i^rjXOev] 
 sitting, clothed and in his right mind, at the feet of 
 Jesus [Trapa roij^; 7r6Sa<i rov 'It^o-ou], and they were 
 afraid." Luke alone is careful again to particularise 
 that the demons had actually gone out, and the people 
 find the man sitting peacefully, who had formerly 
 been, according to Luke alone, under guard, and apt 
 at any time to be hurried away into the deserts ; more- 
 over, they find him now clothed, who, according to 
 Luke alone, had " for a long time worn no clothes." 
 Mark also has the phrases "sitting" and "clothed," 
 
THE GEKASENE DEMONIAC, 101 
 
 but then he has previously said nothing about the 
 man's former condition in that respect, or about the 
 uncontrollable force that drove him hither and thither. 
 Both record that the man is now " in his right mind " 
 {(Tco(f)povovvTa), and Mark adds, "even him that had 
 the legion," — a detail which does not add much em- 
 phasis to the statement. Luke has undoubtedly the 
 whole circumstances, with the contrasts afforded by 
 the cure, more strikingly present to his mind ; and 
 when we read the graphic detail, peculiar to his 
 account, " at the feet of Jesus," we are convinced 
 that with clear purpose he has ' drawn these pictures 
 of exorcism, to set forth the power of Jesus as the 
 Deliverer upon whom the Spirit of God rests. As an 
 afflicted, enslaved captive to the demons, the man 
 cried out and fell down (TrpoaeTrecrev) before Jesus, 
 his individuality absorbed in the throng of demons 
 which held him ; and as one from whom these demons 
 had gone forth, he sits, according to Luke, " at the 
 feet of Jesus," not merely as a scholar before a master 
 (Meyer), but in token of the triumph of the De- 
 liverer's power. ^ 
 
 The behaviour of the spectators of the cure — of the 
 people who merely saw the result — and of the man 
 
 1 Cf. V. 8. The first convert in Galilee, Simon, afterwards an 
 apostle, " fell down at Jesus' knees," after the evidence of the power 
 of Jesus : this man, the first proof in heathendom of the power of 
 Jesus, and afterwards an apostle in his way, sits after his cure " at 
 the feet of Jesus." 
 
102 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 himself forms the last episode to be noticed. In 
 Matthew the whole effect is briefly dismissed in the 
 words, viii. 34: "And when they saw him [Jesus], 
 they besought him that he would depart out of their 
 borders." Mark, however, relates that the spectators 
 of the cure told " how it befell him that was possessed 
 with devils, and concerning the swine ; " but Luke, 
 with more directness, concentrates the report of the 
 spectators on the cure of the man — viii. 36 : " And 
 they that saw it told them how he that was pos- 
 sessed [BaifioviaOel^;] with demons ivas onade whole" 
 (icrco6r), lit., was saved), — another touch heightening 
 the remarkable nature of the cure. But now Luke 
 (viii. 37) makes it perfectly clear that " all the people 
 of the country of the Gerasenes round ciboiit asked him 
 to depart from them," whereas in Mark we read, v. 17 : 
 " And they ^ began to beseech him to depart from their 
 borders," whereby we are left in doubt as to whether 
 the spectators conspire with the people of the city 
 and the country in entreating Jesus to go away. If 
 we accept Mark's vague statement just as it is, with- 
 out help from Luke or Matthew, we may legitimately 
 infer that the disciples who accompanied Jesus across 
 the lake, and were therefore witnesses of the cure with 
 the others, joined with the people of the neighbour- 
 hood in urging Jesus to depart — a sign of division, 
 and even rebellion, in the ranks of the followers of 
 
 ^ It is difficult to assign a subject to "began." 
 
THE GERASENE DEMONIAC. 103 
 
 Jesus, which Luke, anxious to preserve the effect of 
 the miracle on those friendly to the Master Spirit, 
 carefully guards against by confining, by his exact 
 phraseology, to the people of the place the opposition 
 offered to Jesus. Luke repeats at the end of verse 37 
 their reason for this : " For they were holden with 
 great fear " (cf. ver. 35, and also v. 9 : " For he was 
 amazed, and all that were with him"). Jesus, having 
 accomplished His work there, enters into a boat and 
 prepares to return (Matthew, Mark, and Luke), and 
 here the narrative ends in Matthew. But Luke and 
 Mark now deal with the subject of the cure. Mark 
 still calls him SaifiovtaOeU (" he that was possessed 
 with demons"); but now that he is in his right mind 
 and saved, he is, in Luke, once more as at the begin- 
 ning " the man from whom the devils had gone out " 
 (o avr]p acf) ov e^eXrfkvdei ra Sai/xovta), and he prays 
 that he may be with Jesus. Luke and Mark substan- 
 tially agree in the prohibitory reply. Luke (viii. 38, 
 39) : " But he sent him away, saying, Eeturn to thy 
 house [cf. ver. 27], and declare how great things God 
 [6 0609] hath done for thee;" Mark (v. 19): " Go to 
 thy house [Mark has not previously hinted even at a 
 residence in the city], unto thy friends, and tell them 
 how great things the Lord [6 Kv/oto?] hath done for 
 thee, and how he had mercy on thee." Jesus, accord- 
 ing to Luke, makes the man clearly understand, in the 
 hearing of all, that it is God who has done these 
 
104 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 things, thereby identifying Himself and His power 
 with their divine source — a view which the man 
 adopts, Ver. 39 : " And he went his way, publishing 
 throughout the whole city how great things Jesus had 
 done for him." Mark follows Luke in this naming 
 of Jesus. On the other hand, Mark's term, "the 
 Lord," ^ would not convey the same meaning as o ©eo? 
 in Gerasa, whatever meaning it had among the Jews. 
 It is difficult, however, to see what is the bearing of 
 the words which Mark adds in ver. 1 9, " and how 
 he had mercy on thee " (koL TjXerjaev ere -) ; but, placed 
 alongside of Luke's simple undoctrinal statement, 
 " how great things God hath done for thee," they seem 
 to weaken the eftect of the cure itself as a work of 
 wonder, which testified to the power of Jesus. The 
 man accordingly departs, and publishes how great 
 things Jesus had done for him — Luke says " through- 
 out all the city" (where he was known); Mark, "in 
 Decapolis" — with what strictness of phrase in the 
 latter sense we have already seen. Mark omits men- 
 tion now of the " mercy " alluded to in the previous 
 verse ; the outstanding fact is again the cure, and to 
 the publication of this experience the man devotes 
 himself. Thus, in a stronghold of heathendom,^ to 
 
 ^ Meyer takes (5 Kuptos as " God." 
 
 - The construction here is difficult. Is Sea to be taken zeugmati- 
 cally ? 
 
 •^ The weight of evidence favours this view. See the Huxley- 
 Gladstone controversy. Cf. Ps. xcvi. 5, " For all the gods of the 
 
THE GEKASENE DEMONIAC. 105 
 
 enter wliich cost the disciples so much perturbation, 
 in crossing the lake^ (cf. Luke viii. 22-25), a living 
 herald {Krjpvcra-wv, Luke and Mark) has been posted 
 to proclaim in his own person the power of Jesus as 
 the spiritual antagonist and conqueror of the demoniac 
 kingdom. 
 
 Judging from the peculiar features of the whole 
 narrative, as given by Luke, — from its position in his 
 order of events, from the parallelism within the story 
 itself, and with other and earlier portions of the 
 Gospel (such as the homage of the man both before 
 his cure and after it, "sitting at the feet of Jesus," as 
 complementary to the second incident in the Tempta- 
 tion, and the submission of Simon Peter), from his use 
 of the antithesis of the '' Most High" and "the abyss," 
 and from the conspicuous triumph which he repre- 
 sents Jesus as gaining over so ferocious and unstable 
 a legion of demons, — we are warranted in concluding 
 that Luke conceives more vividly than any other 
 Evangelist the nature of the struggle between the two 
 kingdoms of good and evil, of God and the prince of 
 the demons, as foreshadowed in the Temptation. Jesus 
 is rapidly extending the kingdom of God by the over- 
 nations [heathens] are demons" (LXX. ) ; Ps. cvi. 37, " sacrificed unto 
 demons" (LXX.) ; 1 Cor. x. 20, 21; Deut. xxxii. 17 ; Levit. xvii. 7. 
 
 ^ There is little doubt that the Storm-Wind is regarded as demoniac 
 in its nature, although it is not so described, either here or in Mark, 
 who, in addition to the phrase " be muzzled," has " be silent," as 
 addressed to the wind. Cf. Mark i. 25. 
 
106 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 throw of the kingdom of this world, even in the 
 domain of heathenism. 
 
 After returning from Gerasa, Jesus is received, 
 according to Luke, with welcome by the multitude — a 
 detail unknown to either Matthew or Mark — viii. 40 : 
 " The multitude welcomed him, for they were all wait- 
 ing for him." In Luke this joyful expectation and 
 friendly attitude of the multitude toward Jesus is of 
 great service in helping on the development of his 
 purpose. Consequently, after performing two more 
 miracles, the raising of the daughter of Jairus, and 
 the cure of the woman with the issue of blood, — a 
 remarkable combination of power common to all three 
 Synoptists, — Jesus is represented by Luke as now 
 commissioning and sending forth the Twelve. 
 
 THE COMMISSION AND SENDING FORTH OF 
 THE TWELVE. 
 
 (Matt. x. 1-xi. 1 ; Luke ix. 1-10 ; Mark vi. 7-13, 30.) 
 
 His own power being now thus established, both 
 among Jews and Gentiles, Jesus might venture to send 
 discij^les forth. Besides, the prospects of the extension 
 of the kingdom seemed to grow more favourable, as 
 shown in the sympathy and goodwill of the multitude 
 (Luke viii. 40). Would the Twelve, whom He had 
 already chosen and named apostles (vi, 13-16), respond 
 to the demand, and prove capable instruments for the 
 
THE COMMISSION OF THE TWELVE. 107 
 
 work ? This appears to be the connecting thought in 
 Luke's sequence of events. Mark, however, breaks the 
 current by introducing here the rejection of Jesus "in 
 his own country," and His inability to do there any 
 "mighty work" (SvvafMiv) save healing, "because of their 
 unbelief" (vi. 5, 6), although he records previously 
 (ver. 2) their astonishment at the " mighty works 
 [8vvdfji€i<;] wrought by his hands." Luke knows 
 nothing of this rejection, if it be a different one from 
 that which he has already, with more fitness for his 
 purpose, placed at the beginning of the ministry 
 (iv. 16-30). Matthew also records (xiii. 53-58), in 
 similar terms to those of Mark, a rejection at a time 
 posterior to the sending forth of the Twelve as apostles. 
 The point to be noted, therefore, is this, that Luke, from 
 the first notice of the ministry of Jesus down to the 
 discussion in xi. 15-26 regarding the source of His 
 power, records no abatement, but rather a steady in- 
 crease, of popular favour on the side of Jesus ; and while 
 that great poj)ularity lasts, not only the Twelve but 
 afterwards the Seventy (x. 1-20) are sent forth to test 
 and exercise their gifts on the willing people. In 
 Mark, however, as has been said above, this current of 
 development is broken by the introduction of the rejec- 
 tion of Jesus at Nazareth, just before the sending forth 
 of the Twelve. Further, on the eve of such an im- 
 portant crisis as the endowment of the Twelve with 
 authority over unclean spirits, Mark chooses that 
 
108 THE DEMON OLOGY OF THE THIRD GOSPEL. 
 
 occasion for recording the first partial failure of Jesus 
 to do " a mighty work," because of the unbelief of the 
 people, thereby introducing an element of co-opera- 
 tion ^ on the part of the people as a necessary factor 
 in the power of Jesus. Whether we construe " a mighty 
 work " as a miracle in general, or as an act of exor- 
 cism, the effect of Mark's arrangement • of events is 
 certainly to diminish for the reader both the popularity, 
 and the feeling of the power of Jesus at a most crit- 
 ical time. But in Luke all this is different. There is 
 never any hesitation in his statements as to the favour 
 with which the people have unceasingly received Jesus 
 since the beginning of His ministry, when He took 
 His departure from Nazareth. It is only the Phar- 
 isees and scribes who harass Him, and accuse Him of 
 blasphemy in forgiving sins ; who are filled with mad- 
 ness against Him ; and who style Him a gluttonous 
 man and a wine-bibber. In this narrative, therefore, 
 Jesus appears anxious to take advantage of the popular 
 favour, and to extend His kingdom, if possible, through 
 the instrumentality of the Twelve. The commission 
 and sending forth are couched in precise language — 
 ix. 1, 2, sqq^. : " And he called the twelve together, and 
 gave them power and authority over all demons, and to 
 cure diseases \hvva[Jbi,v koX i^ovaiav IttI iravra ra 
 Bai/jLovia Kal v6crov<; depuTrevetv]. And he sent them 
 
 ^ This becomes " faith " in Mark's narrative of the cure of the 
 demoniac which the disciples could not heal (ix. 23). See p. 118. 
 
THE COMMISSION OF THE TWELVE, 109 
 
 forth to preach the kingdom of God and to heal the 
 sick." Here we have power as well as authority 
 granted, and besides these words Luke has his favour- 
 ite term' " demons." In Matthew, if we take the pas- 
 sage X. 1-xi. 1 as the parallel to Luke here, we read : 
 " And he called unto him his twelve disciples, and gave 
 them authority over unclean spirits, to cast them out, and 
 to heal all manner of disease and. all manner of sick- 
 ness " {e^ovaiav irvevfidrcov aKaOdproov ware eK^aXketv 
 avrd KoX OepaireveLv irdcrav voaov Kal irdcrav fiaXa- 
 KLav). Mark's account is (vi. 7) : " 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 " {e^ovcriav rwv irvev/jbaTcov tmv aKaddpTcov). 
 In Matthew the terms are supplemented thus (x. 7, 
 8) : " Preach . . . heal the sick, raise the dead, cleanse 
 the lepers, cast out demons : freely ye have received, 
 freely give." Mark says nothing at this point of a 
 commission to preach, but in the prospective com- 
 sion at iii. 14, preaching is included. 
 
 Let us now compare the result. Matthew, as we 
 have already seen, records neither the success nor 
 even the return of the disciples ; nor, in his narrative, 
 is any disciple of Jesus ever credited with healing the 
 sick, raising the dead, cleansing lepers, or casting out 
 demons. Mark, on the other hand, states (vi. 12, 13), 
 "And they went out, and preached [iKTjpv^av] that 
 men should repent ; and they were casting out many 
 
110 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 demons [Saifiovia ttoWo, e^ej3aXkov\ and anointing 
 with oil many that were sick, and healing them." 
 That is to say, the Twelve were only commissioned to 
 have authority over evil spirits, and they actually 
 preached repentance, cast out many demons, anointed 
 the sick with oil and healed them, — a remarkable 
 accession of gifts, if we have regard to the commission 
 alone. Mark further records the actual return of the 
 Twelve (vi. 30) : " And the apostles gather themselves 
 together unto Jesus, and they told him all things 
 whatsoever they had done, and whatsoever they had 
 taught." The apostles are thus fully equipped, and 
 their success is undoubted. What, then, is the repre- 
 sentation in Luke ? He reports (ix. 6) that the 
 twelve apostles " departed, and were going about 
 through the villages, preaching the gospel \€va<yr^eK,L- 
 ^o/jbevoc], and healing everywhere ; " and at ix. 10, we 
 read further : " The apostles, when they were returned, 
 declared unto him what things they had done." There 
 is no mention of their success " over all demons," for 
 which they had received " power and authority " ; and 
 therefore we conclude that Luke wishes us to believe 
 that they had failed in this respect, for they are said 
 to have pixachcd good tidings (evayyeXt^ofievoL), and 
 healed everywhere. They had evidently been able 
 to carry out only a part of their commission — viz., 
 preaching and healing. What will account for this 
 great difference between his report and Mark's in this 
 
THE COMMISSION OF THE TWELVE. Ill 
 
 particular ? Does it not seem as if the latter, and not 
 Luke, were more interested in the subject of demon- 
 ology, in recording the achievements of the apostles in 
 this field ? That might be true if Luke knew nothing 
 of exorcism as practised by disciples or missionaries 
 of Jesus ; but when we afterwards read, at x. 17, of the 
 success of a far larger body of emissaries, in making 
 demons subject unto them in the name of Jesus, we 
 must find another reason for his omission to record 
 the success, if any, of the Twelve. The explanation 
 seems to be this : even as Jesus arrived at the full 
 maturity of His powers only by degrees, so His dis- 
 ciples or apostles can only gradually gain the power 
 of exercising the higher gift of casting out demons, 
 after they have shown their capacity for the lower 
 gifts of preaching and healing. They had no doubt 
 been commissioned for all three functions alike, but, 
 as we may learn from a subsequent narrative in Luke, 
 in which the disciples are shown to be incapable of 
 casting out a demon (ix. 41), it is because of their 
 want of faith.^ " faithless and perverse generation, 
 how long shall I be with you, and bear with you ? " 
 The same law of faithful use of gifts which distin- 
 guished the life of Jesus Himself, and which He 
 enshrines in His own words, already reported by Luke 
 (viii. 18), "Take heed how ye hear: for whosoever 
 
 ' Matthew (xvii. 20), indeed, directly says so, "because of your 
 little faith." See Meyer on the passage. 
 
112 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 hath, to him shall be given ; and whosoever hath 
 not, from him shall be taken away even that which 
 he thinketh he hath," was already in operation in 
 the case of the apostles ; and thus, though com- 
 missioned directly " to have power and authority over 
 all demons," that gift is suspended, at least for the 
 present, and reserved for others who will make a 
 more faithful use of the limited gifts bestowed on 
 them.^ Hence, the very absence, at this point in 
 Luke, of any evidence of power on the part of the 
 twelve apostles to cast out demons, shows how care- 
 fully he is working his materials up to a climax on 
 this subject. At all events, he reserves any such 
 display of power for a greater occasion. Sooner or 
 later, in the movement of events, Jesus must have 
 evidence of the power of His followers to continue 
 His work in all respects. The crisis and turning- 
 point of His ministry are approaching ; He foresees 
 His sufferings and death ; the multitudes are still 
 friendly to Him, yet it is plain that times of sun- 
 dering and separation, hinted at in His discourse to 
 His disciples (vi. 22), are near at hand ; and, therefore. 
 His ranks must be drawn closer together. The division 
 between His followers and the hosts of the enemy 
 must not be left in doubt. We find Him, therefore, 
 on the eve of His opening struggle, retiring into the 
 desert (ix. 12) and praying alone (ix. 18), before He 
 
 1 See Prof. Stewart's 'Plan of St Luke's Gospel,' pp. 71, 78. 
 
CUItE OF THE DEMONIAC BOY. 113 
 
 announces the Passion for the first time, after Peter 
 has acknowledged Him as the Christ of God (ix. 20). 
 He is no longer the same being to Peter and John and 
 James after His transfiguration. Immediately after 
 that manifestation of His glory as the Son of God, 
 Jesus cures the demoniac boy, whom the disciples (not 
 including Peter, James, and Jolm) could not heal. 
 
 CURE OF THE DEMONIAC BOY. 
 (Matt. xvii. 14-20 ; Luke ix. 37-43 ; Mark ix. 14-29.) 
 
 The Synoptists agree in representiDg this miracle 
 as the first " work " after the Transfiguration, but its 
 position in Luke derives fresh importance from the 
 fact that, in the Third Gospel a similar display of power 
 is given by Jesus as His first work after the Baptism 
 and Temptation, when " he returned in the jDower of 
 the Spirit into Galilee." The cure, therefore, affords 
 evidence of the recognition of the Sonship of Jesus ; 
 and the repetition of the same sequence as formerly, 
 is, we may believe, not without a purpose — viz., to 
 manifest the power of God in the person of Jesus as 
 the triumphant opponent of the demoniac powers. 
 This purpose is corroborated by the last words of 
 Luke's narrative in describing the astonishment of the 
 people, — a circumstance which he alone records in 
 striking language — ix. 43 : " And they were all as- 
 tonished at the majesty of God [r?; /u,eya\€i6TT}Ti rod 
 
 H 
 
114 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 ©eou] ; but while all marvelled at all the things whicli 
 he did," &c. Further, in Luke, the multitude are 
 exempt from the reproach of Jesus, as it is clearly 
 to His disciples who could not cast the demon out 
 that the words are addressed — ix. 41 : "0 faithless 
 and perverse generation, how long shall I be with 
 you, and bear with you ? " ^ In Matthew there is not 
 one word said of the wonder of the multitude at the 
 cure ; and in Mark their amazement - before the cure 
 (ix. 15) is difficult, if not impossible, to explain, as 
 they did not witness the Transfiguration ; while their 
 greeting of Jesus, reported by him, may be accounted 
 for by His opportune arrival on the scene. However 
 that may be, Mark reports nothing as to the effect 
 produced on the spectators by the cure. Luke is 
 
 ^ The command, in Luke, is addressed to the father, " Bring 
 hither thy son," but in Matthew and Mark, to all. Mark reports the 
 words of Jesus in rebuking the demon : " Thou deaf and dumb spirit, 
 I command thee, come out of him, and enter no more into him ;" 
 while Matthew and Luke content themselves with saying, " Jesus 
 rebuked " the unclean spirit. Mark further adds : " And having 
 cried out, and torn him much, he came out : and the child became as 
 one dead ; insomuch that the more part said, He is dead." Restora- 
 tion by touch is therefore necessary in Mark, and a miracle of healing 
 seems superadded to the exorcism : " But Jesus took him by the 
 hand, and raised him up, and he arose." In Matthew and Luke, on 
 the contrary, the rebuke of the demon is enough, and the exorcism 
 is performed without injury to the boy. He is cured at once, and 
 (Luke) restored to his father. The success of Jesus here is as signal 
 as in the cure of the Capernaum demoniac — iv. 35 : " He came out of 
 him, having done him no hurt." See above, p. 52. 
 
 - Cf. Exod. xxxiv. 29 to end. Did the face of Jesus shine like the 
 face of Moses on his descent from the Mount ? 
 
CURE OF THE DEMONIAC BOY. 115 
 
 careful, on the other hand, to emphasise it. "What, 
 now, are the other features of the three accounts ? 
 There is little doubt that, in this instance, Mark's 
 description of the condition of the boy is the most 
 terrible of all the three accounts: the spirit which 
 possesses the lad is dumb (aXaXov) ; its attacks are of 
 old standing — " from a child " (e'/c irathioOev) ; they are 
 more fearful in their severity — " it dasheth him down ; 
 and he foameth and grindeth his teeth, and pineth 
 away ; " " the spirit tare him grievously, and he fell 
 on the ground and wallowed foaming ; " " and ofttimes 
 it hath cast him both into the fire and into the waters, 
 to destroy him." Mark also implies that the spirit 
 was deaf as well as dumb, — a detail unknown to the 
 other Evangelists, — yet the demon cries out (ver. 26), 
 and obeys the rebuke of Jesus (ver. 25). Matthew's 
 account is comparatively meagre — xvii. 15 : " For he 
 is epileptic, and suffereth grievously : for ofttimes he 
 f alleth into the fire, and ofttimes into the water ; " and 
 Luke's picture, though striking, is drawn in less violent 
 colours than Mark's — Luke ix. 39: "And behold a 
 spirit taketh him, and he suddenly cricth out [for an 
 instance of a dumb demoniac, see Luke xi. 14, the last 
 recorded by him] ; and it teareth him, that he foameth, 
 and it hardly departeth from him, bruising him sorely ; " 
 ver. 42 : " And as he was yet a coming, the demon 
 [taifioviov] dashed him down, and tare him griev- 
 ously." 
 
116 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Above all these details in Luke and Mark, the use 
 of the word demon (Sat/jioviov) by the latter is sig- 
 nificant, as indicating how tenaciously he adheres to 
 the technical term he has adopted. There are other 
 differences, however, which bring out more clearly the 
 intention of Luke's narrative. His main object is to 
 demonstrate the inability of the disciples to cast out a 
 demon of any land, though of the Twelve there were 
 nine present who had received the fullest commis&ion 
 for this purpose — ix. 1 : " And he called the Twelve 
 together, and gave them power and authority over all 
 demons" {iravra tcl Bai/u,6vLa). Matthew also gives 
 this feature a prominent, if not chief, place in his 
 narrative, and thereby preserves the harmony of liis 
 whole account in not recording any instance of the 
 disciples being able to employ the power of exorcism. 
 In Mark, the commission of the Twelve refers to 
 authority over the unclean spirits, and he records, as 
 we have seen, their success in casting out " many 
 demons " ; but here the demonstration of the inability 
 of the disciples is limited by him to the particular 
 kind of demon dealt with on this occasion by Jesus — 
 ix. 28, 29 : " And when he was come into the house, 
 his disciples asked him privately, saying. We could 
 not cast it out : ^ and he said unto them. This land 
 \tovto to Yez/o?] can come out by nothing, save by 
 
 1 See marginal reading. 
 
CUEE OF THE DEMONIAC BOY. 117 
 
 prayer."^ Mark aloue mentions this conversation; 
 why does he record it ? Because he has already stated, 
 vi. 13, " And they [the Twelve] were casting out many 
 demons,"— a circumstance, as we have seen, also un- 
 known to any other Evangelist,— and a special reason 
 must be assigned for their failure in this case. Hence 
 he concentrates on this demoniac boy additional forms 
 of demoniac malignity. Besides the accumulation of 
 ac^onies which he alone records, the spirit is both 
 deaf and dumb, and the contrast between the power 
 of Jesus and that of the disciples is only maintained 
 by the author dwelling on the intense dijficulty of the 
 cure, which could only be accomplished by special 
 means— viz., prayer - [el fxr] iv irpoaevxv). It is a mere_ 
 question of degree. ^ But in Luke, the conspicuous 
 superiority of Jesus to His disciples in exorcism is still 
 severely and absolutely maintained. Xone of them 
 
 1 See Matthew's account, xvii. 19, 20, which gives the disciples' 
 " little faith" as the reason of their failure. 
 
 2 It is curious to find Mark, who knows nothing of Jesus going " up 
 into the mountain, to pray," as Luke does (ix. 28, 29) before and 
 during the Transfiguration, giving prayer as the special means of 
 cure for this kind of demon, especially as the Second Gospel contains 
 no record of the disciples having been formally taught to pray (cf. 
 the Lord's Prayer, Matt. vi. 9-13 ; Luke xi. 1-4 : not in Mark). His 
 references to prayer on the part of the disciples are much later— xi. 
 24, 25 ; xiii. 18, 33-; xiv. 35, 38. The first of these passages may be 
 intended to cover the acquirement of the power of casting out such 
 a demon as is described here. But, after all, may not Mark's refer- 
 ence to prayer in this instance be a reminiscence of Luke's words at 
 the beginning of the narrative ? 
 
118 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 had yet reached the spiritual dignity of being able to 
 cast out demons in the name of Jesus, in obedience to 
 the law of faithful use ; and hence we feel that the 
 chief and only cause of their failure, according to his 
 account, is their want of faith, which is strictly in 
 harmony with the address of Jesus to the disciples : 
 " O faithless and perverse generation, how long sliall 
 I be with you, and bear witli you ? " Faith on the 
 part of the worker is the desideratum. Hence, too, 
 Luke knows nothing of the doubt which the father 
 suggests as to the power of Jesus, and which is in- 
 stantly repelled by Him, followed by the man's con- 
 fession of belief — all which is peculiar to Mark — ix. 
 22-24 : " If thou canst do anything, have compassion 
 and help us. And Jesus said unto him, If thou canst ! 
 All things are possible to him that believeth : straight- 
 way the father of the child cried out, and said, I 
 believe ; help thou mine unbelief." Luke, on the 
 contrary, does not admit that faith, on the part of the 
 possessed or their relatives, enters as a factor into the 
 cure of exorcism ; nor does he ever introduce, as Mark 
 does here, the medium of touch in casting out de- 
 mons, either before or after the word of exorcism has 
 been spoken — Mark ix. 27 : " But Jesus took him by 
 the hand, and raised him up ; and he arose." ]\Iark 
 thus exhibits a com1)ination of modes of cure at work 
 in this his greatest instance of exorcism, very complex 
 in its nature : (1) the power of Jesus in word and touch. 
 
ONE XOT A DISCIPLE CASTING OUT DEMONS. 119 
 
 and perhaps prayer ; and (2) the faith of the boy's 
 father. Luke recognises only one BvvafMi<; which is 
 able to cast out demons — the Spirit of God — to be ob- 
 tained by. faith. This faith the disciples did not yet 
 possess, though the avenue to it had been thrown open 
 to them ; and therefore Jesus still towers above them 
 in spiritual grandeur. In Mark, however, the concep- 
 tion is, that the disciples had acquired what power of 
 exorcism he represents them as possessing, in virtue 
 of a mere mechanical transference of a gift, and were 
 exercising it until they were baffled by a certain kind 
 of demon, for which prayer was necessary. Thus we 
 are left at the close of his demonology (for this is his 
 last instance of the exorcising power of Jesus) with the- 
 figure of the Master -etanding but a little way exalted 
 above His disciples, whose attainments in exorcism had, 
 nevertheless, not caused, so far as we can learn from 
 Mark, a single thrill of grateful emotion in His breast. 
 
 ONE NOT A' DISCIPLE CASTING OUT DEMONS. 
 
 (Luke ix. 49, 50 ; Mark ix. 38, 39.) 
 
 Before dealing with the next reference in Luke 
 (ix. 49, 50) to casting out demons by one who was 
 not a follower of Jesus, let us note how the Third 
 Evangelist reports the circumstances under which 
 Jesus makes the second announcement of His Passion. 
 Luke says, ix. 43-45 : " But ivhile all were marvelling 
 
120 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 at all the things which he did, lie said unto his dis- 
 ciples, Let these words sink into your ears: for the 
 Son of man shall be delivered up into the hands of 
 men," &c. The parallel passage is in Matthew xvii. 
 22, 23; Mark ix. 30-32, immediately following the 
 cure of the demoniac boy. In Matthew,^ and espe- 
 cially in Mark," the words which introduce the second 
 announcement of the Passion lead us to suppose that 
 the scene of events was entirely changed ; whereas 
 Luke keeps up the connection, if not of place, at 
 least of cause, for it is while the people are marvelling 
 at the wonderful works of Jesus, that he represents 
 Him as forcibly impressing on His disciples the cer- 
 tainty of His approaching deliverance into the hands 
 of men, notwithstanding His amazing power. The 
 effect in Luke, therefore, is to accentuate the contrast 
 between the present and the future conditions of 
 Jesus, and, in view of the divisions and separations, 
 not to speak of persecutions, arising therefrom, to 
 show how necessary it will be for the true followers 
 of Jesus to know His Spirit, to count well the cost of 
 devotion to Him, to avoid internal divisions, and to be 
 banded firmly together in the face of a hostile world. 
 As yet, however, the opposition is not developed or 
 organised, and no open assault or calumnious charge 
 
 1 xvii. 22 : " And wliile they abode in Galilee, Jesus said unto them. 
 The Son of man is delivered up," &c. 
 
 - ix. .30 : " And they went forth from thence, and passed tlirougli 
 Galilee." 
 
ONE NOT A DISCIPLE CASTING OUT DEMONS. 121 
 
 has yet been made against the power of Jesus, which 
 fills the people with increasing amazement. It is not 
 for Him, therefore, to initiate the opposition. But He 
 forewarns His disciples of coming assaults and of in- 
 ternal divisions. This seems to be the connection in 
 Luke, and hence we have at ix. 49, 50, the narrative 
 of the exorcist, not a disciple, which runs thus : " And 
 John answered and said. Master, we saw one casting 
 out demons in thy name ; and we forbade him, because 
 he followed not with us. But Jesus said. Forbid him 
 not ; for he that is not against you is for you." The 
 incident is not found in Matthew. In Mark ix. 38- 
 40 it runs thus (the preceding context being the same 
 as in Luke): "John said unto him, Master, we saw- 
 one casting out demons in thy name ; and we forbade 
 him, because he followed not us. But Jesus said, 
 Forbid him not ; for there is no man ivJiich shall do a 
 mighty loork [hvva^iLv] ^ in my name, and he able quickly 
 to speak evil of me. For he that is not against us is 
 for us." The reason for tolerance is not the same ni 
 Mark as in Luke. Mark, as well as Luke, no doubt 
 admits that others, as well as the disciples, might cast 
 out demons " in the name of Jesus " ; but in Luke's 
 connection of -passages there is no question enter- 
 tained of any one who possesses such a power bemg 
 able, either quickly or tardily, to speak evil of Jesus, 
 
 1 Here Mark uses the word objectively of an act of exorcism ; not 
 so Luke. 
 
122 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 but simply a question of the ability to cast out demons, 
 exercised by one who was not a follower with the 
 disciples. In Mark, Jesus seems to anticipate the fear 
 of the disciples as to this unknown exorcist becoming 
 an antagonist, and a speedy reviler of Himself. This 
 man was really on their side and His, though not of 
 their number. But the true point of Luke's story is, 
 that this outsider was able to do what the recognised 
 disciples were as yet incapable of doing; and the 
 reproof of Jesus is directed as much against their 
 failure in this respect, as to afford them a lesson in 
 humility in consequence of their late wrangle for 
 priority. But, as Mark has already credited the 
 Twelve with casting out demons, another reason is 
 given by him why this man too should be allowed to 
 continue his work — viz., that he is not likely soon 
 to blaspheme against Jesus, since he works in the 
 Master's name. The disciples probably thought that, 
 in spite of the Master's name being used, this unknown 
 exorcist was one of those mentioned by Jesus in His 
 controversy with the Pharisees (Matt. xii. 27),^ already 
 
 ^ Yet Mark omits the words, " But if I by Beelzebub cast out 
 demons, hy ichom do your sons cast them out ? " &c. They occur later 
 iu Luke, when he takes up the great controversy which terminates 
 the exorcising activity of Jesus, the moment the source of His power 
 is blasphemously ascribed to Beelzebub. We ask again, Is Mark, in 
 this narrative of the unknown exorcist, when he introduces the 
 peculiar feature of possible slander of Jesus, influenced by a reminis- 
 cence of Matt. xii. 27 (Mark iii. 22-40) in connection with the 
 blasphemy there mentioned? 
 
ONE NOT A DISCIPLE CASTING OUT DEMONS. 123 
 
 reported at iii. 22-30. The issue before Luke's mind, 
 on the other hand, is altogether simple. Eemember, 
 he has not yet reported anything in the way of 
 blasphfemy against Jesus, as Mark, and Matthew also, 
 have done ; nor any feat of exorcism by any one ex- 
 cept by Jesus Himself. This unknown worker is the 
 first, according to Luke, who is able to cast out 
 demons, on the report of the disciples themselves, 
 " in the name of Jesus " ; and therefore he stands out, 
 in Luke's narrative, in telling contrast to the Twelve. 
 The reproof, accordingly, is directed immediately to 
 them, in the words : " Forbid him not ; for he that is 
 not against you is for you." Jesus believes that this 
 unknown, and unattached, exorcist is at one with 
 Himself, though he may appear to the Twelve to be 
 in opposition, and certainly is in contrast, to them; 
 and so His reply assumes the form, " He that is not 
 against you is for you," rather than the form in Mark, 
 " He that is not against its is for %is." The lines of 
 demarcation, arising out of personal hostility to Jesus, 
 are not yet to be sharply drawn. There is one, at 
 least, who is with Him in spirit, and can do His 
 works, though he is not a follower with the disciples ; 
 there are the -disciples, who, though present with Him 
 as followers, and friendly to His cause, are unable to 
 do His works ; and there will yet be others who will 
 openly and bitterly oppose Him and His works. These 
 contrasts are unknown to ]\Iatthew and Mark, But 
 
124 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 they are clearly conceived by Luke, on this very 
 question of exorcism ; and when he afterwards de- 
 scribes the great contest between Jesus and the 
 Pharisees (xi. 14-26), who admit the power of Jesus 
 but impugn its source, hostility and blasphemy being 
 at last openly avowed, the writer of the Third Gospel 
 introduces a saying of Jesus, known also to Matthew, 
 " He that is not vnth mc is against me ; and he that 
 gathereth not ivith me scattereth " (ver. 23). This is 
 another instance of the parallelisms peculiar to Luke. 
 It affords a curious commentary on the other saying, 
 " He that is not against you is for you," erroneously 
 considered to be its converse. The storm has at lensfth 
 
 O 
 
 burst round the person and special work of Jesus ; 
 its divine origin is assailed ; and therefore, personal 
 allegiance to Him, in the face of all such hostility, is 
 now imperative on the part of all who work in His 
 name. Formerly, it was not necessary for Him to 
 say, as in Mark, " He that is not against us is for us" 
 as no attack had been made upon Him or His power 
 of exorcism, but simply to assure the Twelve that the 
 unknown exorcist was not a foe to them, and to say, 
 as in Luke, " He that is not against you is for you." 
 ISTow, however, the circumstances are wholly different, 
 and He utters the rallying-cry : " He that is not with 
 ifiie is against me ; and he that gathereth not with me 
 scattereth." Only Luke has the two declarations of 
 Jesus on this subject. 
 
THE INHOSPITABLE SAMAEITAN TILLAGE. 125 
 
 THE INHOSPITABLE SAMARITAN VILLAGE. 
 
 (Luke ix. 51-56. Not in Matthew or Mark.) 
 
 The^ climax and turning- point just alluded to is 
 hastening, when a sharp division will become inevi- 
 table between the followers of Jesus and the enemy. 
 Those who show evidence of the power of His spirit, 
 or desire to follow Him, must attach themselves 
 closely to Him, and range themselves openly on His 
 side. Hence we have at the beginning of this narra- 
 tive, which is peculiar to Luke, the significant words 
 (ix. 51), "And it came to pass, when the days were 
 wellnigh come that he shoiild be received up, he 
 steadfastly set his face to go to Jerusalem," where 
 He should be rejected, as He had been by His own 
 countrymen at Nazareth. Yet though His mes- 
 sengers, whom He sends before His face, report an 
 unfavourable reception for Him in the Samaritan 
 village, He will not provoke hostilities by acceding 
 to the rash request of James and John, that they 
 should bid fire to descend from heaven to consume 
 the inhospitable villagers. The spirit of intolerant 
 partisanship, or of jealousy, which Jesus had already 
 rebuked, will not be suffered to triumph now, even 
 though staunch friends are needed for His cause. It 
 is not to destroy men's lives, but to save them, and to 
 destroy the kingdom of Satan, He has come ; and so, 
 this mistaken zeal is as sharply rebuked here as their 
 
126 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 jealous partisanship was, in forbidding an outsider to 
 do what they could not themselves accomplish. He 
 will not begin the attack, — He simply " went to 
 another village" (cf. x. 10). 
 
 The conditions of true discipleship are now ap- 
 propriately laid down in the most stringent manner 
 in three narratives : (1) that of the Enthusiastic Dis- 
 ciple (ix. 57, 58; in Matt, earlier, viii. 19, 20); (2) 
 that of the Preoccupied Disciple (also in Matt, earlier, 
 viii. 21, 22); and (3) that of the Halting Disciple, 
 peculiar to Luke. All three narratives are absent 
 from Mark's Gospel. But they are significant in 
 Luke, at this point, as showing the necessity of de- 
 fining the ranks of Jesus' followers more sharply, in 
 view of the coming conflict. 
 
 THE MISSION AND SUCCESS OF THE SEVENTY. 
 (Luke x. 1-24. Not in Matthew or Mark.) 
 
 We now reach the most important event in the 
 history of the disciples of Jesus, — the Mission of the 
 Seventy, which Luke alone records (x. 1-24). It 
 dwarfs his account of the Mission of the Twelve into 
 insignificance, alike in point of numbers, its field of 
 operations, its achievements, and the remarkable out- 
 burst of holy exultation which the news of its success 
 evoked from Jesus. The " power " of the Holy Spirit 
 which they had triumphantly exercised, is to be actu- 
 
THE MISSION AND SUCCESS OF THE SEVENTY. 127 
 
 ally received by the Eleven only after His ascension 
 (cf. Lnke X. 1-24, xxiv. 49 ; Acts i. 8, ii. 4). We 
 now discover why Luke, to a greater extent than the 
 other Synoptists, surrounds Jesus with so many ad- 
 herents and disciples in the course of his narrative : 
 from their number He will choose Seventy for service 
 amono-st the extra-Israelitish nations.^ On this mis- 
 sion Luke has heaped many of the characteristics of 
 the mission of the Twelve, and has added other 
 features, known only to himself. The Seventy are 
 represented as returning with joy at the success of 
 their mission, while Jesus Himself reaches an eleva- 
 tion of holy ecstasy such as is' nowhere else recorded 
 of Him in the whole Gospel. And we are not left in _ 
 doubt as to the cause of this exultation,— the Seventy 
 have succeeded in overcoming the demons in His 
 name. That was the distinctive, nay, the only, 
 feature of their sviccess mentioned on their return 
 (ver. 17). They have succeeded in reaching this height 
 of spiritual power and supremacy over demons, which 
 the Twelve had failed to gain. At last, Jesus beholds 
 in some of His disciples His own spirit and power 
 reproduced. This calls forth His ecstasy. It is a 
 crisis and turning-point in His life and theirs : with 
 these allies He may rest secure that tlie kingdom of 
 
 1 This explanation of the number Seventy seems quite as good as 
 some others— e.^., that which refers the number to the Seventy Elders 
 of the people. 
 
128 THE DEMOXOLOGY OF THE THIRD GOSPEL. 
 
 Satan will crumble, in spite of calumny, strife, and 
 division. The casting out of demons is thus the 
 kernel of the whole episode. Let us examine the 
 details. The Seventy do not include the Twelve — 
 (x. 1) : " Now after these things the Lord appointed 
 seventy others." The Seventy are thus at the outset 
 placed, to a certain extent, in contrast to the Twelve. 
 It is another instance of Luke's parallelism. They 
 are not formally named apostles {diroarokoL), like the 
 Twelve ; but Jesus se^it them forth (aTrearetXev avrov<;) 
 by tvjos (ava Svo), as Mark represents the Twelve to 
 have been sent (Mark vi. 7). The same phrase, " He 
 sent them forth," is also used by Luke (ix. 1) in con- 
 nection with the Twelve. The Seventy are to go 
 " before his face into every city and place, whither 
 he himself was about to come." What the precise 
 meaning of this is, cannot easily be determined ; but 
 the phrase certainly points to a very wide field of 
 labour, especially as Jesus and His company were 
 then on the borders of the Gentile world, and when 
 we remember that, according to Matthew, the Twelve 
 are forbidden to enter a Samaritan city. The occasion 
 of the mission is the grandeur of the present oppor- 
 tunity (x, 2) : " The harvest is plenteous,^ but the 
 labourers are few ; pray ye therefore the lord of the 
 
 1 Why do the revisers adopt a different rendering here from that 
 in Matt, ix, 37 ? The Greek text is precisely the same in both 
 passages. 
 
THE MISSION AND SUCCESS OF THE SEVENTY. 129 
 
 harvest, that he send forth labourers into his harvest." 
 These words are used in Matt. (ix. 37, 38) as indi- 
 catino- the motive for sendins; out the Twelve; but 
 their connection in Luke with the mission of the 
 Seventy charges them with richer meaning, for the 
 harvest -field now is not merely a larger one, but 
 higher powers will be awakened in the labourers by 
 their success in exorcism. The harvest-field is really 
 now ready. The sphere of the Seventy's operations 
 is very wide, and the command is therefore simply, 
 " Go " (virdyeTe) — there is no limitation ; whereas of 
 the Twelve Matthew reports : " G-o not into any way 
 of the Gentiles, and enter not into any city of the 
 Samaritans; hut go rather to the lost sheep of the. 
 house of Israel," — a ^limitation unknown to Luke, 
 even in the case of the Twelve (ix. 6 ; cf. Mark vi. 7). 
 Their description as " sheep in the midst of wolves " 
 (&)? dpva<; iv yLteo-w \vKOiv, x. 3) seems more appro- 
 priate here of the Seventy than of the Twelve in 
 Matt. (x. 6), who were only going "to the lost 
 sheep of the house of Israel." But the advice of 
 Jesus to the Twelve in Matthew, which Luke omits 
 in the commission of both bands of apostles, " Be ye 
 therefore wise^ as serpents, and harmless as doves" 
 (Matt. X. 16), would not harmonise in his account 
 of the new power given to the. Seventy (x. 19) : 
 
 1 Luke reports the parable of the Unjust Steward, where the dis- 
 ciples are urged to be " wise " ((ppovi/j-oi) in another way (xvi. 8). 
 
 I 
 
130 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 "Behold, I have given you authority to tread upon 
 serpents and scorpions, and over all the power of 
 the enemy ; and it shall, in nothing, hurt you," — be- 
 cause Luke never associates, even in comparison, any 
 of the disciples of Jesus except Judas, who went over 
 to the enemy, with serpents or anything satanic. 
 
 There are many other interesting points of contrast 
 resulting in favour of the Seventy, to be found between 
 Luke's account of the commission given to them, and 
 that of the Twelve as recorded by him and Matthew 
 and Mark ; but these must be passed over for the 
 present. Let us confine our attention to the actual 
 charge. It is very simple — x, 9 : " Heal the sick that 
 are therein, and say unto them. The kingdom of God is 
 come nigh unto you." In any city where they were 
 not received, they were to repeat the same message, 
 " The kingdom of God is come nigh," after lifting up 
 their testimony against the inhabitants. This simple 
 charge is in perfect contrast to the charge given to the 
 Twelve, as recorded by Luke himself, or by Matthew 
 or Mark. In Luke (ix. 1, 2) the Twelve obtain " power 
 and authority over all demons, and to cure diseases," and 
 they are sent forth to proclaim the kingdom of God, and 
 to heal the sick." In Matthew (x. 1), the charge is: 
 " He gave them authority over unclean spirits, to cast 
 them out, and to heal all manner of diseases and all 
 manner of sickness;" and again — x. 7, 8: "Preach, 
 saying. The kingdom of heaven is at hand : heal the 
 
THE MISSION AND SUCCESS OF THE SEVENTY. 131 
 
 sick, raise the dead, cleanse the lepers, cast out demons : 
 freely ye have received, freely give." And in Mark (vi. 
 7, 12, 13) we have not only the commission to have 
 authority over unclean spirits, but the statement that 
 the Twelve actually cast out many devils, as well as 
 preached repentance and healed the sick. The effect 
 of the comparison is striking. In Luke there is no 
 commission to the Seventy to cast out demons, while 
 to the Twelve there had been a distinct charge to that 
 effect. The former are successful, and return joyfully 
 with the report — x. 17: " Lord, even the demons [Kvpie, 
 Kot TO, BaifMovLo] are subject unto us in thy name ; " but 
 of the success, if any, of the Twelve, Luke knows 
 nothing. The main design, therefore, of the narrative 
 is to exhibit the culmination of the fruitful use of even 
 minor gifts, in the ability to cast out demons. It is 
 the first evidence, according to Luke, Jesus has had 
 of the power of His Spirit in the persons of His own 
 disciples, and therefore it evokes from Him a burst of 
 exultation and thankfulness to His Father for vouch- 
 safing such a manifestation of power. How different 
 from His rebuke of the disciples for their failure to 
 cure the demoniac boy ! Like a teacher who sees 
 promise of the fruit of his labours in the triumphs of 
 his scholars, Jesus is now certain that His own power 
 of vanquishing the Prince of Evil is shared by His 
 followers, and the victory which He had personally 
 achieved at the Temptation is now to become general 
 
132 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 all over the world, through the efforts of his faithful 
 band, until the last demon is cast out, and the sover- 
 eignty of Satan for ever destroyed. Of this consum- 
 mation, and the downfall of Satan from his lofty seat, 
 Jesus gives a vivid picture — x. 18 (the passage is 
 peculiar to Luke) : " I beheld [eOeoopow, — I was be- 
 holding, while you were at work] Satan fallen as 
 lightning from heaven." ^ These striking words, 
 together with those of the next verse, " Behold, I have 
 given you authority to tread upon serpents and 
 scorpions, and over all the power of the enemy ; and 
 in nothing will it harm you," - convey a most distinct 
 image of the hosts of evil as being ranged inimically 
 against the power of Jesus. The animals here named 
 were supposed to be peculiarly demonic or satanic in 
 their nature, from the serpent of the Garden of Eden 
 down to the creatures of the abyss (cf. Luke viii. 31), 
 which have the power of scorpions, mentioned in the 
 Book of Eevelation (ix. 1-11). To have authority and 
 power over these creatures is equivalent to dominion 
 over Satan, their king, the angel of the abyss, Abaddon 
 or Apollyon. 
 
 Jesus thus foresees in the work of His faithful 
 
 ^ Cf. Isaiah's prophetic exclamation regarding the fate of Babylon, 
 xiv. 12 : "How art thou fallen from heaven, day-star, sou of the 
 morning!" the oppressor: also Luke xxi. 26; Eev. ix. 1, xii. 9, 
 XX. 1-3. 
 
 2 Cf. Acts xxviii. 3-6 (of Paul) ; Mark xvi. 17, 18 (probably spuri- 
 ous); Rom. xvi. 20 ; Ps. xci. 13. 
 
THE MISSION AND SUCCESS OF THE SEVENTY. 133 
 
 disciples the assured destruction of Satan's kingdom ; 
 and in these first successes of the Seventy He be- 
 holds His own victory repeated and confirmed. The 
 identification between Himself and them, even before 
 their return, is complete, as it is represented in no 
 other Evangelist — x. 16 : "He that heareth you, heareth 
 me ; and he that rejecteth you, rejecteth me ; and 
 he that rejecteth me, rejecteth him that sent me." 
 Further, not only does Jesus thus identify Himself 
 witli the mission of the Seventy, as He is not rep- 
 resented by Luke as doing with the Twelve ; but 
 also the words of Jesus here suggest analogies (in 
 keeping with Luke's fondness for parallelisms) be- 
 tween the position of the Seventy, now in their hour 
 of triumph, and His 'own at a certain stage in the 
 Temptation. For just as another Temptation was 
 possible to Him after He had overcome Satan by 
 refusing to be subject to him, even for the sover- 
 eignty of the world (Luke iv. 5-8) — viz., the tempta- 
 tion arising from over-confidence, or spiritual pride 
 at the consciousness of power superior to Satan's, 
 leading to abuse of trust in God ; so here, Jesus sees 
 another similar rock ahead of the Seventy, and warns 
 them against it— x. 20 : " Howbeit, in this rejoice not, 
 that the spirits are subject unto you ; but rejoice that 
 your names are written in heaven " (eyyeypairraL iv 
 Tok ovpavoh). They are not to glory over the mere 
 possession of power, but to rejoice over their high 
 
134 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 destiny, to abide iu perfect union with God, by not 
 tempting the Spirit that is in them (cf, iv. 9-12). 
 Again, in the story of the Tempation, it will be re- 
 membered that Luke represents Satan as promising 
 to Jesus the kingdoms of the world — iv. 6 : "To thee 
 will I give all this authority, and the glory of them ; 
 for it hath been delivered unto me ; and to whomso- 
 ever I will I give it ; " so here, with a view the more 
 effectually to give back the lie to Satan, and to estab- 
 lish the ascendancy of Jesus more securely through 
 the transmission of His power to His faithful disciples, 
 Luke records these words — x. 21 : "In that same hour 
 [iv avrfj rfj a>pa] he rejoiced in the Holy Spirit, and 
 said, I thank thee, Father, Lord of heaven and 
 earth [Kupte rov ovpavov koI T7]<i 7779], that thou didst 
 hide these things from the wise and understanding, 
 and didst reveal them unto babes ; yea, Father, for 
 so it was well-pleasing in thy sight: All tldnrjs have 
 been delivered unto one 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." Matthew reports the 
 same words (xi. 25-27), but the difficulty of under- 
 standing them in the context in which he places 
 them is entirely obviated when we read them in the 
 Third Gospel, especially when we note that Luke's 
 minute chronology ("in that same hour") has the 
 
 ^ iSee Dauiel, vii. 12-14. 
 
CURE OF A DUMB DEMONIAC. 135 
 
 effect of constituting them an exultant reverie by 
 Jesus on the communication of His spirit, or spirit- 
 ual power, to the faithful Seventy. According to 
 Matthew's account, however, there is no special 
 cause of thankfulness apparent. The absolute sover- 
 eignty of God, as opposed to Satan's dominion, is 
 emphasised in the words of Luke's report : " Father, 
 Lord of heaven and earth ; " the lie of Satan is cor- 
 rected in the declaration of Jesus, " All things have 
 been delivered unto me of my Father ; " and the con- 
 cluding words of the address to the disciples (x. 23, 
 24), " Blessed are the eyes which see the things which 
 ye see," &c., directly point to a climax of attainment 
 in spiritual work which can best be understood of 
 the power to cast out demons. For that, after all, 
 is the cause of the rejoicing of Jesus in the Holy 
 Spirit. 
 
 CURE OF A DUMB DEMONIAC. 
 
 (Luke xi. 14, 15; cf. Matt. ix. 32-34, xii. 22 sqq^. ; Mark iii. 21 sqq.) 
 
 The success of the Seventy in exorcism is a turning- 
 point ill the life of Jesus. Henceforward, teaching, 
 not healing nor exorcism, holds the chief place. Yet 
 one more exhibition of the power of Jesus is to be 
 afforded before the final breach is made between His 
 followers and His foes. With the healing of a dumb 
 demon (xi. 14, 15) the record of exorcism closes — for, 
 the source of the power of Jesus once denied, no more 
 
136 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 signs of that nature can be vouchsafed to an evil 
 generation. The healing of this dumb demon is the 
 most important in Luke, for it is the incident which, 
 in his representation, gives rise to the Beelzebub ac- 
 cusation. It is told in but a few words : " And he 
 was casting out a demon [Saifjuovcov] which was dumb : 
 and it came to pass, when the demon was gone out, 
 the dumb man spake, and the multitudes marvelled." 
 A dumb demon was one of extraordinary malignity. 
 Hitherto, in every detailed case of exorcism narrated 
 by Luke, the demon is able to speak. The story is 
 unknown to Mark, who, however, says that the de- 
 moniac boy, healed after the Transfiguration, was 
 dumb as well as deaf.^ In Matthew, the incident is 
 recorded at ix. 32-34, or at xii. 22, 23. Arnold iden- 
 tifies the latter passage as the proper parallel to the 
 present passage in Luke, but admits that the former 
 has a singular affinity with the latter, and still more 
 with its parallel in Luke xi. 14. The former is the 
 cure of a dumb demoniac ; the latter of one both blind 
 and dumb. 
 
 There are thus two instances in Matthew of the 
 healing of a dumb demoniac. It is interesting to 
 note his sequence of events. In his first notice, at 
 ix. 32-34, of such a cure, he relates merely that the 
 
 ^ " Ku^os, dull, may mean deaf or dumb." — Godet, Luke ii. 60. 
 Cf. Herod, i. 38 ; ^Escli. Theb. 184 ; Matt. xi. 5 ; Mark vii. 32, &c. ; 
 Luke vii. 22. 
 
CURE OF A DUMB DEMONIAC. 137 
 
 multitudes marvelled, saying, " It was never so seen 
 in Israel " ; adding, " But the Pharisees said, By the 
 prince of the demons casteth he out demons." Here 
 there is no attempt recorded, on the part of Jesus, to 
 refute the calumny : the Evangelist simply proceeds to 
 relate, in succession, the activity of Jesus in preaching 
 and healing, His compassion for the multitude. His 
 call of the Twelve, His sending them forth, His dis- 
 course on John the Baptist, His upbraiding of the 
 cities. His thankfulness to God, the plucking of ears 
 of corn on the Sabbath, His healing of the withered 
 hand ; and then comes His healing of the demon, both 
 blind and dumb, followed once more by the amaze- 
 ment of the multitude and the blasphemous accusation 
 of the Pharisees. Qn the first occasion no reply is 
 evoked from Jesus ; but after the second cure, xii. 25- 
 37, is inserted His refutation of their charge. The 
 sequence in Mark is not less interesting. Beginning 
 with his version of the new piece on the old garment, 
 &c., at ii. 21, 22, which is parallel to Matt. ix. 16, 17 
 (cf. Luke V. 36, 37), we find that his order and Luke's 
 coincide until he is again parallel with Matt. xii. 1 
 (plucking ears of corn) at ii. 23 (cf. Luke vi. 1). Mark, 
 as well as Luke, thus omits Matthew's first instance of 
 the cure of a dumb demoniac, and consequently does 
 not record either the amazement of the people, or the 
 blasphemous accusation of the Pharisees. This paral- 
 lelism of order amongst the Synoptists continues till 
 
138 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Matt. xii. 14, Mark iii. 6, and Luke vi. 11 are reached. 
 Matthew and Mark continue the parallel for a few 
 verses further — viz., till Matt. xii. 15, 16, and Mark 
 iii. 7-12. Mark's six following verses are parallel 
 with Luke vi. 13-16 ; but from Matt. xii. 24-50, IMark's 
 order of events is identical — viz., iii. 22-35. This 
 section in Mark, as well as in Matthew, contains the 
 Beelzebub accusation, with the refutation of it by 
 Jesus. The strange thing, however, is that Mark 
 omits all mention of the cure, which Matthew, two 
 verses before (xii. 22, 23), has just recorded as the 
 ostensible ground on which the false charge of the 
 Pharisees is made. On the other hand, the probable 
 cause of the accusation, in Mark, is the belief of the 
 friends of Jesus that He ivas mad — iii. 21 : " And 
 when his friends heard it, they went out to lay hold 
 on him; for they said. He is beside himself" (eXeyov 
 yap OTL i^ecTTT]). Godet (Luke, vol. ii. p. 61) takes 
 this view of the connection : " In JMark this accu- 
 sation is connected with the step of the brethren 
 (? friends) of Jesus, who came to lay hold of Him 
 because they have heard say that He is beside Himself 
 — that He is mad." Meyer (Mark, vol. i. p. 54) admits 
 that, while verses 20, 21 (peculiar to Mark) are in 
 unity of connection with verse 22 sqq., there is still 
 lacking the special historical information that is fur- 
 nished by Matt. xii. 22 sqq., and also by Luke xi. 14. 
 An attempt has been made by Godet (see above) to 
 
CUEE OF A DUMB DEMO.MAC. 139 
 
 explain the phrase, " He is mad " (i^eaTrj), of ]\Iark, 
 by the nearly synonymous word possessed, and quotes 
 John X. 20 in proof of it : " And many of them said, 
 He hath a demon [Sai/juoviov], and is mad " (koI fxatv- 
 ejat). These things, however, are matter of conjec- 
 ture. Enough that Mark does not clearly connect, 
 by narrating a previous case of exorcism, the blas- 
 phemous Beelzebub charge with such a cure. Un- 
 doubtedly Matthew does establish such a causal con- 
 nection, not once only, but, as we have seen, on an- 
 other occasion also ; yet in both Matthew and Mark 
 the discussion on the source of the power of Jesus does 
 not possess the same ethical value as in Luke, because 
 the two first narrate several cures of demoniacs after . 
 the blasphemy has been uttered, whereas the Third 
 Evangelist is thereafter silent regarding further ex- 
 hibitions of " power." 
 
 Let us examine Luke's order in introducing the 
 incident at xi. 14. It is noteworthy that it occurs 
 in his Gospel immediately after the words of Jesus 
 regarding the bestowal of the Holy Spirit in answer 
 to prayer (xi. 5-13) — a passage which contains a story, 
 peculiar to him, of the friend begging at midnight. 
 The Holy Spirit is the source of the power by which 
 exorcism can be performed, and therefore to question 
 or assail that power is to confound light and darkness 
 good and evil, God and Satan. Matthew, in intro- 
 ducing the accusation, says that the Pharisees made 
 
140 THE DEMONOLOGY OF THE THIED GOSPEL. 
 
 the charge after hearing the exclamation of the multi- 
 tudes : Mark, that it was the scribes that came down 
 from Jerusalem, who not only said that Jesus had 
 Beelzebub, but that He cast out demons by the prince 
 of the demons : ^ while Luke says that it was some of 
 the multitude who made the latter charge, and others 
 desired a sign from heaven. This is Luke's first indi- 
 cation of popular hostility to Jesus ; and at this turn- 
 ing-point, therefore, must be revealed the necessity for 
 the true followers of Jesus to rally together around 
 Him. Notwithstanding all His wonderful acts of 
 exorcism, the reality of which His enemies had never 
 doubted. He is accused of not merely working by the 
 power of Satan, but, according to the strict meaning 
 of the words, of being personally possessed by Satan. 
 Others, we know not who, taking the same view, 
 desire Him to show some proof from heaven that His 
 power was not satanic (Luke xi. 16, peculiar) — a 
 request which drew from Jesus His crushing reply. 
 According to their theory, there could coexist in the 
 kingdom of Satan a Satan hostile to Satan himself. 
 This, Jesus points out, would mean the ruin and 
 destruction of Satan's kingdom. Besides, in their own 
 works of exorcism, the question arose, was Satan the 
 agent or not ? The real state of the case is that a 
 stronger (tV^u/jorepo?) than Satan, even Jesus Himself, 
 
 ^ We have here another example of combination of two passages by 
 Mark— viz., of Matt. x. 25 and xii. 24. 
 
CUKE OF A DUMB DEMONIAC. 141 
 
 has entered into Satan's court, where he sits fully 
 armed (KaOcoTrXca/xivo'i), guarding his goods, and has 
 overcome him, divested him of his trusted armour 
 {TravoirXiav), and divided his spoils. This comparison 
 is drawn in more vivid colours by Luke than by 
 either Matthew or Mark, and again places the whole 
 history of the Temptation before us as a great struggle 
 for the mastery. There is one remarkable difference in 
 Luke's narrative, which calls for attention, and which 
 seems to militate against the theory advanced in these 
 pages. In the reply of Jesus, Luke has, at xi. 20, 
 " But if I by the finger of God cast out demons," &c., 
 where Matthew has, " But if I by the Spirit of God," &c. 
 We must remember that Luke is throughout en- 
 deavouring to show .with what ease Jesus subdues 
 evil spirits, and here he places the two forces more 
 effectively in contrast by using the figurative phrase 
 " finger of God," than if he had employed " the Spirit 
 of God," or any otiier similar term. Besides, it is more 
 in harmony with the imagery of the picture of the 
 " stronger than the strong man armed." Satan is con- 
 quered, and the kingdom of God is come. The finger 
 of God is, as Meyer says, Luke's mode of expressing 
 the divine agency, and applies more to the senses, espe- 
 cially that of sight. Moreover, some of the bystanders 
 had, according to Luke, asked for a visible sign, and 
 Jesus points to the cure of the dumb demoniac as such 
 a sign, just as the magicians of Egypt — the prototypes 
 
142 THE DEMONOLOGY OF THE THIRD GOSPEL, 
 
 of the Pharisaic exorcists — said, when they had failed 
 to do as Aaron had done, " This is the finger of God." ^ 
 In view, therefore, of what has now happened — viz., 
 the ascription to Jesus of an alliance with Beelzebub, 
 thus confusing the minds of men — it is necessary 
 for Him to define clearly the ranks of both parties, 
 the powers of Beelzebub and the power of the 
 Spirit of God. Hence, after repelling the accusation, 
 Jesus adds : " He that is not with me is against me ; 
 and he that gathereth not loitli mc, scattcrcth" — a 
 saying common to Matthew and Luke, but not in 
 Mark.^ Until the charge of alliance with Beelzebub 
 was made against Jesus, there was no urgent necessity 
 for His followers to identify themselves outwardly 
 with Him in the same ranks. Possessors of the same 
 spirit might work independently, and so Jesus could 
 say, in reproof of the intolerant disciples, in the case 
 of the unknown exorcist not a disciple, " He that is 
 not against you is for you." But now that His 
 opponents had assumed such an unreasonable and 
 bitter attitude — the object of which was to confound 
 the natures of right and wrong — the personal attach- 
 ment of all who were friendly to His cause became 
 an imperative duty, and thus He must now say, 
 with reference to Himself, "He that is not with me 
 
 1 " Then tlie magicians said unto Pharaoh, This is the finger of God." 
 — Exod. viii. 19. 
 
 ^ Mark entirely omits the important stage in tlie discussion, which 
 is represented by Matt. xii. 27, 28, and Luke xi. 19, 20. 
 
CUliE OF A DUMB DEMONIAC. 143 
 
 is against mc ; and he that gathcrdh not uith mc, 
 scattcreth" The important point to be observed here 
 is, of course, the fact that Luke, following a favourite 
 practice; has reported both expressions, as no other 
 Evangelist has done, and thereby revealed his con- 
 sciousness of the extreme division existing between 
 the two kingdoms or powers. Then Jesus indicates 
 what the consequences of this obduracy and incor- 
 rigibility may be to those who wilfully pervert the 
 truth, — the demons may return sevenfold stronger 
 than before, unless a new spirit, even the Spirit of 
 God, takes possession of the . swept and garnished 
 house, and the last state of such a man becomes worse 
 than the first.^ So should it happen to the men of 
 that generation, unlese they allied themselves witli 
 Jesus. 
 
 This appears to be the sequence of Luke's thought. 
 Mark has omitted all notice of this striking conclusion 
 to the discussion, and inserts, with Matthew, at this 
 point, the words of Jesus concerning the blasphemy 
 against the Holy Spirit. Luke also records this 
 saying, but later, at xii. 10, in connection with the 
 charge of Jesus given to His friends as to their public 
 confession of Him. As the authority of Jesus to for- 
 give sins has been already disputed and denied, and 
 
 1 Matthew inserts this passage at xii. 43-45, in connection with tlie 
 desire of the scribes and Pharisees for a sign. In Luke it immediately 
 follows the Beelzebub discussion. 
 
144 THE DEMONOLOGY OF THE TRIED GOSPEL. 
 
 called blasphemy^ (Luke v. 21, by scribes and 
 Pharisees), a declaration by Jesus as to the relative 
 iniquity of a word spoken against Himself, and blas- 
 phemy against the Holy Spirit, would not have the 
 same effect here as a threat of danger from the re- 
 turn of the demons, His power over which even 
 His enemies acknowledged. It was an argumentum 
 ad hominem which they could not resist. They ad- 
 mitted that Jesus had power to make demons come 
 and go ; they only denied the source of that power : 
 but they altogether denied His authority to pronounce 
 anything concerning the forgiveness of sins. Hence 
 Luke reserves the statement of Jesus regarding the 
 unforgivable nature of blasphemy against the Holy 
 Spirit for His disciples and friends (Luke xii. 1, 4, 8, 
 10), with whom it would have most weight, in view 
 of their public confession of the Son of man. 
 
 CURE OF A WOMAN WHOM SATAN HAD BOUND. 
 (Luke xiii. 10-17. Unlcnoivn to Matthew and Mark.) 
 
 Henceforth, we have no further record from Luke 
 of instances of exorcism. The power of Jesus to cast 
 out demons and to overthrow Satan's kingdom has 
 been sufficiently jDroved, and His opponents effectually 
 routed. Such cures, therefore, now cease. In Mat- 
 
 1 Matt. ix. 3 ; Mark ii. 6, 7. 
 
CURE OF A WOMAN WHOM SATAN HAD BOUND. 145 
 
 thew's narrative, however, the cures of the Canaan- 
 itish woman's daughter (xv. 21-28) and the demoniac 
 boy (xvii. 14-18) are mentioned after the Beelzebub 
 discussion; and in Mark the Gerasene demoniac (v. 
 1-20), the disciples' cures (vi. 13), the Syrophcenician 
 woman's daughter (vii. 25-30), the demoniac boy (ix. 
 17-27), and the unknown exorcist (ix. 38), all occur also 
 after that event. But though, as is natural, the record 
 of cures now ceases in Luke, there are still certain in- 
 dications in the remaining portion of the Gospel which 
 show how important the subject was in his estimation, 
 as constituting a striking part of the mission of Jesus 
 in fulfilling the words of Isaiah, read at the beginning 
 of the ministry. From the narrative of the cure of 
 a woman with a spirit t)f infirmity ^ (Luke xiii. 10-17); 
 which is peculiar to his Gospel, we may legitimately 
 infer, as on a former occasion (iv. 38, 39), that he re- 
 gards certain forms of disease as being directly in the 
 service of Satan: "And ought not this woman, being a 
 daughter of Abraham, wlwm Satan hath hotmd, lo, these 
 eighteen years, to have been loosed from this bond on the 
 
 ^ Meyer regards this disease as demoniac (Luke ii., p. 175), and 
 adds : "As a dawjTiter of AhraJiam, she belongs to the sjjecial people 
 of God, and must hence be wrested from the devil." Of spiritual 
 relationship with Abraham nothing is said. Further, on ver. 16, he 
 comments thus ; " Since he [Satan] by means of one of his servants, a 
 demon, has taken away her liberty in the manner mentioned at ver. 
 11." Alford is doubtful on the point. It is to be noted that here, 
 Jesus laid his hands upon the infirm woman, which, according to 
 Luke, was never done in cases of pure possession. 
 
 K 
 
146 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 day of the Sabbath ? " ^ It is most probable that Luke 
 considered this woman to have been under the influ- 
 ence of a demon in Satan's service ; and as a daughter 
 of Abraham, and one of the special children of God 
 (even according to the view of the opponents of Jesus), 
 she ought to be set free. In this light, therefore, the 
 cure, as described, is a remarkable commentary on the 
 words in the programme of the ministry : " He hath 
 sent me to proclaim release to the captives, . . .to 
 set at liberty them that are bruised." Satan and his 
 hosts, working through demons and sickness, are thus 
 conceived to be the true and proper enemies of Jesus 
 in His mission in inaugurating the kingdom of God ; 
 and the power of exorcism and healing disease are, 
 conversely, the first instruments in overthrowing the 
 rule of Satan in the world. 
 
 MESSAGE OF JESUS TO HEROD. 
 (Luke xiii. 31-33. Unknown to Matthew and Mark.) 
 
 Hence, in the same chapter (xiii. 31-33), we have 
 Jesus' own summary of this work, in His message to 
 Herod — another passage peculiar to Luke. The Evan- 
 gelist has shown how the kingdom will increase and 
 spread, in the parables of the Mustard-seed and the 
 Leaven, which he has just recorded ; and after stating 
 in a parabolic form the conditions of admission to the 
 
 1 Cf. Luke xix. 9 ; 2 Cor. .\ii. 7. 
 
MESSAGE OF JESUS TO HEROD. 147 
 
 kingdom, he introduces certain Pharisees, who arrive 
 " in that very hour " (eV avrfj rfj copa) with a hypo- 
 critical warning to Jesus as to His danger at the 
 hands of Herod. The Pharisees, as well as Herod, 
 would have been glad to have got rid of Jesus from 
 their neighbourhood ; for while Herod (ix. 7-9) was 
 much perplexed at the doings of the great exorcist 
 and healer, they were no less confounded by His 
 works and arguments. The answer of Jesus is suf- 
 ficiently scathing to Herod and his emissaries : " Go 
 and say to that fox [rfj okwireKt, ravTrj], Behold, I 
 cast out demons [Sat/^oi/ta], and, perform cures to-day 
 and to-morrow, and the third day I am perfected. 
 Howbeit, I must go on my way to-day and to-morrow 
 and the day following : for it cannot be that a pro- 
 phet perish out of Jerusalem." ^ It is clear from this 
 reply that, according to Luke, Jesus considered the 
 casting out of demons and healing disease as forming 
 at least an essential part of His mission, if He did 
 not place it in. the forefront of His work, even in 
 His last days. Herod and the Pharisees will soon 
 gain their coveted end, for in a short time Jerusalem 
 will number another prophet on her roll of victims 
 (xiii. 33 to end). 
 
 ^ Here, at the mentiou of Jerusalem, from which Jesus is three 
 days' distant yet, He utters the lament and the prediction regarding 
 the holy city which Matthew records later. The prediction, ver. 
 35, is fulfilled in Luke xix. 38, accompanied by another lament, 
 peculiar to Luke. See p. 297 note. 
 
148 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Before passing from the message to Herod, it may 
 be instructive to compare it with the message to John 
 the Baptist (vii. 22), To both, Jesus alleges as proofs 
 of His ministry, the casting out of demons and the 
 healing of the sick ; and if He omits in the message 
 to Herod the preaching of good tidings to the poor, 
 we can well imagine that the latter, though full of 
 meaning to John as a Messianic sign, would have 
 little or no significance to Herod, as compared with 
 cures of disease and possession, especially when we 
 remember, that, of the women who ministered to 
 Jesus, and who had been cured of evil spirits and 
 infirmities, one at least, Joanna, the wife of Chuza, 
 Herod's steward, would probably be known to the 
 tetrarch. 
 
 THE TWELVE EEGARDED AS THE ALLIES 
 OF JESUS. 
 
 (Matt. xvi. 2-3 ; Luke ix. 21 sqq. ; Mark viii. 33.) 
 
 In addition to Luke's full record of cases of exor- 
 cism, he faithfully preserves in other directions the 
 antagonism of good and evil, thereby established, to 
 the very close of his Gospel. Even when Jesus must 
 fall a victim to His enemies, Luke will not iden- 
 tify or even associate Peter, or any of His true 
 followers, with the personality of Satan. They are 
 always conceived not only as not being against Him, 
 
THE TWELVE KEGARDED AS THE ALLIES OF JESUS. 149 
 
 but as being always with or for Him. Consequently, 
 Luke omits to chronicle the words of Jesus on the 
 first announcement of the Passion, in reply to Peter : 
 " Get thee hehind 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 ; cf. Mark 
 viii. 33). Indeed, Luke goes further: he makes no 
 mention whatever of the previous evil suggestion of 
 the impetuous apostle, so unwilling is he to consider 
 Peter, or any true follower of Jesus, in the form of a 
 tempter. No trace of this can be found in the whole 
 Gospel, except in one remarkable instance, to be pres- 
 ently noticed. If this be true of the disciples, how 
 much more so of the Master ! Only once does Luke 
 report the Beelzebub accusation for Matthew's twice, 
 and the terms are different. In Luke the accusation 
 merely runs thus : " By Beelzebub the prince of the 
 demons casteth he out demons ; " whereas in Mark 
 we have not merely this charge, but personal posses- 
 sion by Beelzebub alleged : " He hath Beelzebub, 
 and by the prince of the demons casteth he out the 
 demons." The former charge is repeated by Mark at 
 iii. 30, " He hath an unclean spirit." Luke shrinks 
 from recording such a personal association of Satan 
 and Jesus. Matthew, however, reports these words 
 (x. 25) : " If they have called the master of the house 
 Beelzebub, how much more shall they call them of his 
 household ! " There is no trace of this in Luke, 
 
150 THE DEMONOLOGY OF THE THIKD GOSPEL. 
 
 although he joins with Matthew in reporting that of 
 John Bajptist it had been said, " He hath a demon " 
 (Luke vii. 33 ; Matt. xi. 18). On the other hand, 
 neither Matthew nor Mark gives the slightest hint 
 that it was by Satan entering into Judas that the 
 betrayal became possible. It is reserved for Luke 
 (followed here by John, xiii. 2), with a clearer per- 
 ception of purpose, to state the fact distinctly, as it is 
 conceived by him (xxii. 3) : " And Satan entered into 
 Judas, who was called Iscariot, being of the number 
 of the twelve. . . . And he went away and com- 
 muned with the chief priests and captains how he 
 might deliver him unto them." Judas is thus an- 
 nounced as having formally changed sides, ranged 
 himself against Jesus, and become the actual instru- 
 ment of Satan to achieve the temporary defeat of 
 Jesus. From that moment there is a "great gulf 
 fixed " between Jesus and Judas. According to Luke, 
 Judas, being possessed by Satan, is henceforth not 
 allowed even to touch the person of Jesus. Thus, in 
 describing what took place at the Paschal Supper, 
 Luke's phraseology is, curiously enough, much more 
 guarded than either Matthew's or Mark's, as a com- 
 parison of the following passages will show: Matt. 
 xxvi. 23 — " He that dipped his hand with me in the 
 dish, the same shall betray me;" Mark xiv. 18, 20 — 
 " One of you shall betray me, even he that eateth with 
 
THE TWELVE REGAEDED AS THE ALLIES OF JESUS. 151 
 
 me. ... It is one of the twelve, he that dippeth 
 with me in the dish ; " Luke xxii. 21 — " But, behold, 
 the hand of him that betrayeth me is with vie on the 
 table." ^- This is the only intimation by Jesus, in 
 Luke, of the betrayal. He altogether omits the pre- 
 vious dialogue of Jesus and the Twelve, as given by 
 Matt. (xxvi. 21, 22) and Mark (xiv. 18, 19) ; and so 
 far as the Twelve were concerned, not one of them, 
 except Judas himself, knew which of them was pointed 
 at by the general expression, " the hand of him that 
 betrayeth me is with me on the table." Luke there- 
 fore adds (ver. 23), "And they began to question 
 among theinsclves, which of them it was that should 
 do this thing." - The matter is not left in uncertainty 
 by Matthew. Besidesrecording that every one of the 
 Twelve asked, " Is it I, Lord ? " (so also Mark), he 
 reveals the personality of the betrayer in ver. 25 : 
 " And Judas, which betrayed him, answered and said. 
 Is it I, Eabbi ? He saith unto him. Thou hast said." 
 Luke, by his peculiar treatment of this episode, avoids 
 the possibility of personal contact between Jesus and 
 
 ^ Godet (Luke ii. 295) concludes, utterly without warrant, that 
 Matthew's form is identical iu meaning with Luke's. 
 
 ^ As a warning to all the Twelve, Luke alone reports the words of 
 Jesus, a little further on (ver. 31): "Simon, Simon, behold, Satan 
 asked to have you, that he rright 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." The attempt at 
 possession of them all by Satan is frustrated. 
 
152 THE DEMONOLOGY OF THE THIKD GOSPEL. 
 
 Judas, such as would almost necessarily ensue if the 
 hands of both met in the same dish.^ This feature 
 of his narrative is also preserved when he comes to 
 narrate the betrayal itself (xxii. 47-54 ; cf. Matt. xxvi. 
 47-57; Mark xiv. 43-53). Luke does not say that 
 Judas actually kissed Jesus ; only the intention of the 
 traitor is indicated : " Wliile he yet spake, behold, a 
 multitude, and he that was called Judas, one of the 
 twelve, went before them ; and he drew near unto 
 Jesus to kiss him : but Jesus said unto him, Judas, 
 betray est thou the Son of man with a kiss ? " In 
 Matthew (xxvi. 49) and Mark (xiv. 45) the sign of 
 betrayal is carefully recorded : (Matt.) — " And straight- 
 way he came to Jesus and said. Hail, Eabbi; and 
 kissed him (much);" (Mark) — "And when he was 
 come, straightway he came to him, and saith, Eabbi ; 
 and kissed him (much)," in fulfilment of the pre- 
 concerted signal,^ which also is omitted by Luke. 
 This change in the Third Gospel is not the result of 
 accident, and cannot be explained away by discrediting 
 its importance. It harmonises completely with what 
 we have seen is a leading idea of Luke's view of the 
 
 1 Alford (Greek Testament, vol. i. p. 265) finds it impossible to 
 understand the words of Jesus, as reported by Matthew, except in the 
 sense that " the Lord dipped the sop and gave it to Judas," as related 
 in the Fourth Gospel. But may not the words be understood 
 as above ? 
 
 " The fact that ' ' the kiss was the usual form of salutation, espe- 
 cially between disciple and master " (Godet), only adds point to the 
 refusal of Jesus to allow Judas to declare himself as His friend. 
 
THE TWELVE EEGARDED AS THE ALLIES OF JESUS. 153 
 
 relations of Jesus to the satanic world ; and the mo- 
 ment the Tempter, in the person of Satan, enters 
 Judas, the quondam disciple of Jesus takes his place 
 in Satan's ranks, as against Jesus ; and therefore the 
 Evangelist, holding this view, will not suffer the de- 
 serter and traitor even to touch the Holy One. He 
 is merely the leader of the multitude that took Jesus 
 prisoner. There is a tone of scorn even in the words 
 Luke uses of Judas before the betrayal : " He that was 
 called Judas [6 XeYoyu-ez/o? 'louSa?], one of the twelve." 
 Now, for the first time, the traitor is unmasked, only 
 to disappear entirely from the, pages of this Gospel. 
 There is no allusion even to his remorse or death, as 
 in Matthew and Mark ; he is completely " sifted " 
 from the company of - Jesus and His followers ^ (cf. 
 xxii. 31-34). 
 
 Finally, to conclude the positive evidence, Luke 
 alone represents Jesus, on the night of His last struggle, 
 as bringing the whole picture of His past warfare and 
 the coming contest before the minds of His disciples, 
 in these words — xxii. 28 : " But ye are they which have 
 continued with me in my temptations [eV rol'^ ireipacr- 
 
 ^ His fate is alluded to in Acts i. 16-18, where he is spoken of 
 simply as " guide to them that took Jesus " ; there is no mention of 
 his remorse. Further down, at ver. 25, these words occur, " from 
 which Judas fell away, that he might go to his own place," wliich 
 Meyer interprets as " Gehenna." He had, in the conception of the 
 Evangelist, already "passed over" {irape^ri) or "fallen away" from 
 his apostleship, and gone to his own place, when Satan entered 
 into him. 
 
154 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 /iot9 fjiov] ; and I appoint unto you a kingdom, even as 
 my Father hath appointed unto me, that ye may eat 
 and drink at my table in my kingdom ; and ye shall 
 sit on thrones judging the twelve tribes of Israel." 
 This is part of the discourse at the close of the Paschal 
 Supper, as is evident from the connection and from the 
 colouring of the passage itself, which recalls certain 
 other sayings in Luke, as well as in Matthew and 
 Mark. But the peculiar expression in Luke, " But ye 
 are they which have continued with me in my tempta- 
 tions," is made the ground of the reward named, " And 
 I appoint unto you a kingdom, even as," &c. It is 
 otherwise in Matthew (xix. 28), where a similar reward 
 is promised to the Twelve, simply for having followed 
 Jesus : " And Jesus said unto them, Verily I say unto 
 you, that ye which have followed me, in the regenera- 
 tion, when the Son of man shall sit on the throne of 
 his glory, ye also shall sit upon twelve thrones, judging 
 the twelve tribes of Israel." The moral relation of the 
 Twelve to Jesus is here differently conceived. Mark 
 omits the saying entirely ; and Luke passes over it at 
 that point, while he is also silent on the subject of 
 the request of Zebedee's sons to sit on the right and 
 left hand of Jesus. It is only by close adherence to 
 Jesus in His temptations that the reward of spiritual 
 dominion becomes possible, and therefore as they have 
 continued with him in these, the kingdom is even 
 then, at the moment of His speaking, theirs : " And I 
 
THE TWELVE REGARDED AS THE ALLIES OF JESUS. 155 
 
 appoint, or ordain, for you herewith, dominion." ^ In 
 Matthew the reward is in the future, " in the regenera- 
 tion, when the Son of man shall sit on the throne of 
 his glory." They are thus, in Luke, spiritual rulers 
 in a world which is being reconquered from Satan, 
 And yet, as Judas must be manifestly excluded from 
 the thought of Jesus as sharing in this sovereignty, 
 Luke says nothing of tivclvc thrones, as Matthew does 
 before the betrayal emerges : " And ye shall sit on 
 thrones judging the twelve tribes of Israel. The 
 Eleven are thus placed in absolute opposition to Satan, 
 in virtue of their participation' in the temptations of 
 Jesus. As endurance in temptation had given Him 
 the victory over Satan at the first, and all through His 
 career, so would a similar triumph and dominion be 
 theirs. Satan had falsely proffered to Jesus authority 
 over the kingdoms of the world at the Temptation ; and 
 Jesus, on receiving the tidings of the success of the 
 Seventy in casting out demons, confirmed His resist- 
 ance to the Tempter by asserting the absolute sov- 
 ereignty of God {" Father, Lord of heaven and 
 earth"), and by declaring, in answer to the lie of 
 Satan, that all things had been delivered unto Him 
 by His Father, with power to reveal the Father unto 
 whom He would ; so now, after their faithful adherence 
 
 ^ The promise of " the kingdom " had been ah-eady made, Luke xii. 
 32 (peculiar) : " Fear not, little flock ; for it is your Father's good 
 pleasure to give you the kingdom." See Daniel vii. 18, 22, 27. 
 
156 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 to Him through all His temptations, He transmits to 
 them, as He is about to leave the scene, the same 
 power which had been delegated to Him : " I appoint 
 unto you a kingdom, even as my Father appointed 
 unto me." And yet not without difficulty, for He 
 warns Simon and the rest, of the danger they have 
 been in and will be exposed to, in a passage which 
 may be profitably compared with Matt. xvi. 18, 
 19, 23 (Luke xxii. 31, 32) : " Simon, Simon, behold, 
 Satan asked ^ [i^rjrrjaaro — see margin] to have you, 
 that he might sift you [uytta?] as wheat : but I made 
 supplication for thee [a-ov], that thy faith fail not: 
 and do thou, when once thou hast turned again, stab- 
 lish thy brethren." To the last, the intensity of the 
 struggle between Jesus and the hosts of Satan is 
 
 ^ Luke xxii. 31 ; cf. Matt. xxvi. 31- ; Mark xiv. 27'-. The latter part 
 of the passage in Luke seems to hint at the fall and subsequent res- 
 toration of Peter. Yet it is noteworthy that Luke, so anxious does 
 he seem to preserve even outwardly the allegiance of the Eleven to 
 Jesus, omits to record their desertion of Him. So does John. Matthew 
 (xxvi. 56), and Mark (xiv. 50) record that when Jesus was seized in 
 the garden, "all the disciples left him and fled" [iravres a(piVTes 
 ai/Thv i(pvyov). Indeed, they had been directly informed beforehand 
 of this — Matt. xxvi. 31, "All ye shall be offended in me this 
 night;" Mark xiv. 27, "All ye shall be offended,"— with both of 
 which passages may be compared that in the text. The warning of 
 Peter's fall is all that is reported in Luke. Besides, when Jesus, 
 according to Luke, is brought to the high priest's house, Peter follows 
 into the company of Jesus, " in the midst of them," and in the very 
 presence of Jesus he denies his master — ver. 61 : "And the Lord 
 turned and looked upon Peter, and Peter remembered the word of the 
 Lord ; " as compared with Matthew's and Mark's report, " And Peter 
 remembered the word which Jesus had said." 
 
PLEA FOR ADMISSION TO THE KINGDOM. 157 
 
 maintained ; but when the agony and the bloody 
 sweat are over — when the "season" of the First 
 Temptation has come for the last time, and the angel 
 ministers to Him after His last victory (xxii. 43, 44), 
 Jesus can only now suffer " the authority of darkness " ^ 
 {i^ova-la rov (tkotov^) to prevail for a while, and after 
 that, all is spiritual peace and triumph. Judas, into 
 whom Satan had entered, is not allowed even to touch 
 Him ; and Herod who is seated on Ca?sar's throne, and 
 wishes now to see " some sign," is answered never a 
 word — xxiii. 8, 9.^ Jesus is already seated at the right 
 hand of the power of God ^ (xxii. 69) ; and His words 
 on the cross, according to Luke, only breathe forgive- 
 ness of His ignorant persecutors, promise of bliss in 
 Paradise together with' a repentant malefactor, and su- 
 preme resignation of His Spirit into His Father's hand. 
 
 PLEA FOR ADMISSION TO THE KINGDOM. 
 
 (Matt. vii. 22; Luke xiii. 25-27.) 
 
 What amount of neoative evidence can be adduced 
 from statements in the other two Synoptic Gospels 
 
 ^ Not " power," as in the Revised Version. 
 
 - Luke alone records the compact of Pilate and Herod, xxiii. 12, 
 as the last effort of the " authorities " of the world to crush Jesus. 
 This league of evil cannot, however, jirevent the triumph of the power 
 of Jesus — xxii. 69 : " From henceforth shall the Son of man be seated 
 at the right hand of the poiver of God." See Daniel vii. 13 ; iv. 35, 
 " army of heaven," in LXX. " power " — SwdiMei rov ovpavov. 
 
 3 Cf. Ephes. i. 19-22 ; ii. 6 ; Col. i. 11-13, 16 ; ii. 10, 15 ; 2 Thess. 
 i. 9 ; 1 Cor. xv. 24-28 ; Acts ii. 33 ; vii. 56. 
 
158 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 regarding demonology, which have no counterpart in 
 Luke ? Can these omissions be accounted for ? Why, 
 for example, do we find it mentioned in Matthew as 
 a plea for admission into the kingdom of heaven — 
 vii. 22 : " Many will say to me in that day. Lord, Lord, 
 did we not prophesy in thy name, and by thy name 
 cast out demons [hau^ovLa i^e^aXofxev], and by thy 
 name do many mighty works ? " (8uvd/u,eL<; iroWa^.) 
 Whereas, in Luke, in the parallel passage (xiii. 25-27), 
 the claim is founded on other grounds : " We did eat 
 and drink in thy presence, and thou didst teach in 
 our streets." It might be sufficient answer to say 
 that as, even according to Matthew, the petitioners' 
 qualification of having cast out demons is disregarded, 
 and they are on these grounds denied admission to the 
 kingdom, the casting out of demons does not in his 
 conception constitute any claim, therefore he does not 
 attach so essential an importance to the subject. He 
 mentions the ability to cast out demons, only to repre- 
 sent its rejection ; the main qualification is the doing 
 of the Father's will (vii. 21). With Luke, that is also 
 all-important (vi. 46), " And why call ye me. Lord, 
 Lord, and do not the things that I say ? " In his later 
 passage, however (xiii. 23-30), where he is dealing more 
 directly with the conditions of entrance into the king- 
 dom, he sets other elements in contrast, in harmony 
 with the development of ideas revealed at this stage 
 of the works and teachiniij of Jesus. The breach con- 
 
CURE OF THE CANAANITISH WOMAN'S DAUGHTER. 159 
 
 sequent on the Beelzebub controversy has taken place, 
 in wliich we. saw that Jesus, by the words, " He that 
 is not with me is against me," signified, that personal 
 alliance ' with Him of those who were of the same 
 spirit was now an imperative necessity. Moreover, 
 further back (x. 17-24), Jesus is represented as exult- 
 ing over the discovery in the Seventy of their ability 
 to cast out demons ; therefore it seems difficult to 
 understand why, if the petitioners in Luke could have 
 said, as in Matthew, " in thy name we have cast out 
 demons," they should have been refused admission ; 
 but as Luke carefully excludes such a plea, and uses 
 expressions denoting mere external contiguity and 
 neighbourhood to Jesus — such as eating and drinking 
 in His presence, and hfCving Him teach in their streets 
 — we are led to think of the deep alliance of the whole 
 man which Jesus demands in His followers. Even 
 Judas had eaten and drunk in His presence. As 
 casters out of demons they might possibly enter, but 
 not as workers of iniquity (epyarat aZiKia^). The 
 entire discourse is absent from ]\Iark. 
 
 CURE OF THE CANAANITISH WOMAN'S 
 DAUGHTER. 
 
 (Matt. xv. 21-28 ; Mark vii. 24-30. Not in Luke.) 
 
 Another curious example of Luke's treatment of 
 the subject of demonology is afforded by his omission 
 
160 THE DEMONOLOGY OF THE THIKD GOSPEL. 
 
 of the story of the Cure of the Canaanitish Woman's 
 Daughter. We are indebted to Matthew (xv. 21-28) 
 and Mark (vii. 24-30) for preserving the incident. 
 Matthew says that this woman was a Canaanite from 
 the country of Tyre and Sidon, in whose borders 
 Jesus then was. Mark gives the same locality, and 
 mentions that the woman was a Greek, of Syro- 
 phoenician race. The daughter, according to Mat- 
 thew's account, is grievously vexed with a demon 
 (/ca/cft)<? BaifiovL^€TaL), of which she is healed, after the 
 urgent entreaties of the mother and His disciples. 
 According to Mark, the little girl had an unclean 
 spirit (irvevfia aKaOaprov), which is also called, three 
 times, " the demon " {to BaLfiovLov). There is no 
 mention, in Mark, of the expostulation of the disciples. 
 It is uncertain in Matthew's account whether the 
 daughter is present with the mother or not, but 
 there is no dubiety in Mark's, for we read (vii. 30), 
 "And she went away unto her house, and found 
 the child laid upon the bed, and the demon gone 
 out." 
 
 Why does Luke omit this case of exorcism if the 
 subject possesses such an interest for him as we have 
 supposed ? and why should he, of all the Evangelists, 
 whose Gospel delights to record the grace and tender- 
 ness of Jesus towards women, and to represent Him 
 as tolerant towards Samaritans and Gentiles, and 
 friendly to the stranger and the outcast, and as the 
 
CUKE OF THE CANAANITISH WOMAN'S DAUGHTER. 161 
 
 restorer of a widow's only son, miss this opportunity 
 of adding another such incident to his fair collection ? 
 Various explanations of Luke's silence have been 
 given, but may not the simple solution of the difficulty 
 be found in the fact, that it is a cure by exorcism at 
 a distance ? It is the only instance in the Gospel 
 history. There are two cases of the cure of disease 
 at a distance — (1), the healing of the centurion's ser- 
 vant at Capernaum (Matt. viii. 5-13; Luke vii. 1-10; 
 unknown to Mark) ; and (2), the healing of the noble- 
 man's son at Cana (John iv. 46-54). In all the 
 instances of exorcism recorded by Luke, Jesus is 
 represented as being face to face with the possessed : 
 moreover, it is entirely His own deed, in which faith, 
 either on the part of the possessed, were that possible, 
 or of any relative, would be an incongruous element.^ 
 As Luke knows nothing of this journey of Jesus to 
 "the parts of Tyre and Sidon," or of any "mighty 
 works " done there,^ the conditions of exorcism could 
 not be fulfilled in the case of the Canaanitish woman's 
 daughter, and so the incident is unrecorded by him. 
 To have inserted it would have violated Luke's con- 
 ception of the nature of the " pt)wer " required for 
 the expulsion of demons, in being brought into the 
 actual presence of the possessed. Even when the 
 Evangelist deals with a case of simple healing of 
 disease at a distance, as in recording the cure of the 
 
 1 See p. 118. - See p. 33, note. 
 
 L 
 
162 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 centurion's servant at Capernaum, lie is particular to 
 note that Jesus was " not far from the house " (vii. 6) 
 when the cure was performed, — a detail unknown to 
 Matthew, which shows that Luke attached importance 
 to the circumstance. Just as Luke, in his graphic 
 picture of the struggle between Jesus and Satan in 
 the Threefold Temptation, conceives of it as a more 
 directly personal conflict, so all through his narratives 
 of exorcism Jesus is brought face to face with the 
 possessed, in immediate relations with the subjects of 
 His conquering power. 
 
 Luke has thus consistently exhibited the power of 
 Jesus in conflict and in triumph with the power of 
 the enemy, first with Satan himself, and subsequently 
 in the persons of the possessed. The " kingdom " of 
 Jesus is, therefore, not a thing to be established in the 
 future, but is already inaugurated on earth ; and the 
 process and progress of the kingdom originated with 
 the victory gained over Satan in the Threefold Temp- 
 tation. Men are already, from that moment, being 
 separated into good and bad, and are won over to the 
 side of Jesus, or remain subject to the dominion of 
 the world. The Father hath appointed a kingdom 
 unto Jesus (xxii. 29), and the Eleven are delegated to 
 the same rule. Hence, the Judgment is constantly 
 proceeding; and thus, in Luke, we do not find the 
 same prominence given to parables and discourses 
 regarding a Last Judgment in the future, at the end 
 
THE KINGDOM AND THE LAST JUDGMENT. 163 
 
 of the world, as, for example, in Matthew. The first 
 remarkable omission of this kind in Luke is Matthew's 
 parable of the Tares and the Wheat, with its exposition 
 (xiii. 24-30, 36-43). Here, good and bad grow to- 
 gether till the harvest, which is the end of the world, 
 and the bad cannot be separated from the good now, 
 for fear of destroying the good ; but at the end of the 
 world the angel reapers, sent forth by the Son of man, 
 shall gather out of His kingdom all things that cause 
 stumbling, and them that do iniquity, and cast them 
 into the furnace of iire. The parable of the Draw-net 
 is of similar import, and is also absent from Luke's 
 Gospel.^ The same remark applies to the parable of 
 the Ten Virgins, the parable of the Talents, and the 
 account of the Last Judgment, all given by Matthew 
 in chap. xxv. In these the separation is effected at 
 the last as by a catastrophe, and the good are pre- 
 served and rewarded, while the wicked are excluded 
 and destroyed. The conception of the kingdom in 
 Luke seems to be different. Satan and the tares are 
 being noiv extirpated; Jesus (Luke xvii. 21) declares 
 to the Pharisees that the kingdom of God is in the 
 midst of them ; and the process of growth, which is 
 equally insisted on by Luke, implies also a process of 
 constant differentiation and separation, as is indicated 
 by the words of Jesus, reported by Luke alone (xi. 23) : 
 " He that is not with me is against me ; and he that 
 
 ^ Luke, however, records the Miraculous Drauglit of Fishes. 
 
164 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 gathereth not with me scattereth." In proportion as 
 Luke has realised the importance of the conception 
 embodied in the words (xi. 22), "When a stronger 
 than [the strong man fully armed] shall come upon 
 him, and overcome him, he taketh from him his whole 
 armour wherein he trusted, and divideth his spoils," 
 the less prominence does he give to the idea of a Last 
 Judgment at the end of the world. Consequently, 
 except in the significant and peculiar instance of the 
 parable of the Eich Man and Lazarus, the veil which 
 covers the future condition of the good and the bad is 
 scarcely raised. He has only one reference to " Ge- 
 henna" (xii. 5) for Matthew's seven (v. 22, 29, 30; x. 
 28; xviii. 9; xxiii. 15, 33) and Mark's three ^ (ix. 43, 
 45, 47); and he knows nothing of the "worm that 
 dieth not, and the fire that is not quenched." On the 
 contrary, even as regards this life, Luke records, just 
 at this juncture (ix. 51-56), the refusal of Jesus to 
 allow James and John to call fire down on the inhos- 
 pitable Samaritan village. Again, in narrating the 
 fate awaiting ignorant and disobedient servants, Luke 
 (xii. 46-48) is more gentle than Matthew (xxiv. 50, 51) 
 in describing the punishment, especially of the igno- 
 rant, as compared with the wilfully disobedient ; and 
 there is no mention here of " the place of weeping and 
 
 1 James (iii. 6) is the only other New Testament wi-iter who uses 
 the word. See Isa. Ixvi. 24 : " For their worm shall not die, neither 
 shall their fire be quenched." 
 
THE KINGDOM AND THE LAST JUDGMENT. 165 
 
 gnashing of teeth," though there is at xiii. 28, at " see- 
 ing Abraham, Isaac, and Jacob, and all the prophets 
 in the kingdom of God," while others are " cast forth 
 without,"' But even here, there is no mention of Mat- 
 thew's expression (viii. 12) : " But the sons of the 
 kingdom shall be cast forth i7ito the outer dai^kncss." 
 Yet the idea of a Last Judgment is not wholly absent. 
 It is alluded to at x. 12-14, when Sodom, Tyre, and 
 Sidon will be more leniently dealt with than Chorazin 
 and Bethsaida, and Capernaum shall be brought down 
 unto Hades ; and also at xi. 31, 32, when the men of 
 jSTineveh and the Queen of the- South shall condemn 
 " this generation." These passages are found, with 
 differences, in ]\Iatthew, but not in Mark. The same 
 remark applies to xii. 8, 9, regarding acknowledgment 
 or rejection by Jesus " in the presence of the angels of 
 God." Those, again, who have entertained the poor, 
 the maimed, the lame, the blind, and not their friends, 
 brethren, kinsmen, or rich neighbours, shall be blessed, 
 and " be recompensed in the resurrection of the just " 
 (xiv. 14, unknown to jNIatthew and Mark). Thus, 
 with the possible exception of the passage (xiii. 25-30) 
 already referred to, Luke abstains from depicting the 
 judgment as a formal tribunal, such as is presented 
 in Matt. xxv. 31 sqq. The same tendency to soften 
 the rigours of the future judgment is manifest in his 
 omission (xiv. 15-24) of the incident in Matt. xxii. 
 11-14, of the expulsion and punishment of the man 
 
166 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 found without a wedding-garment at the feast, where 
 good and had (Matt., but not Luke) have been gathered 
 in ; wliile the utter absence, in Luke, of any qualifica- 
 tion for the feast but poverty and physical wretchedness, 
 shows upon what lines the selection of the guests has 
 been already made. There is no subsequent scrutiny, or 
 sifting, in Luke as in Matthew, nor any appearance of 
 judgment and punishment. Further, if the parable of 
 the Pounds in Luke (xix. 11-27) be considered the same 
 as the parable of the Talents in Matt. (xxv. 14-30), 
 we are still confronted with the conspicuously different 
 treatment accorded to the one offender in both stories. 
 In Matthew, he is not merely deprived of his unused 
 talent, but cast out as an unprofitable servant into the 
 outer darkness, where there is weeping and gnashing 
 of teeth — an obvious reference to the Last Judgment : 
 whereas, in Luke, the sentence merely is, " Take away 
 from him the pound, and give it unto him that hath 
 the ten pounds ; " and the conclusion of the parable 
 points to an entirely historical application to the 
 lost opportunities of the Jewish nation. The future 
 judgment of all men is not even hinted at. The sen- 
 tence has, however, already gone forth against the Jew- 
 ish people: " Howbeit, these mine enemies, which would 
 not that I should reign over them, bring hither, and 
 slay them before me " (Luke xix. 27). 
 
 Other remarkable omissions, of a like character, may 
 merely be named: Matt, xxiii. 15 — "Woe unto you, 
 
THE KINGDOM AND THE LAST JUDGMENT. 167 
 
 scribes and Pharisees, hypocrites ! for ye compass sea 
 and land to make one proselyte ; and when he is be- 
 come so, ye make liim twofold more a son of hell than 
 yourselves ; " xxiii. 33 — " Ye serpents, ye offspring of 
 vipers, how shall ye escape the judgment of hell ? " 
 The separation of the good and the bad, at the Last 
 Judgment (Matt. xxv. 31-46), as a shepherd divides the 
 sheep from the goats, and the reward of the former 
 with " the kingdom prepared for them from the founda- 
 tion of the world," and the punishment of the latter 
 with " the eternal fire prepared for the devil and his 
 angels," form a picture which only appears in Luke in 
 the modified form of the parable of the Eich Man and 
 Lazarus, in which, while doubtless the grounds of the 
 respective awards are akin, the sentences are confined 
 to two particular specimens of humanity, a very rich 
 man and a very poor man, and do not range the whole 
 of mankind into two categories. The truth is, that the 
 judgments recorded in Luke are either considered as 
 taking place now, or as purely individual and specific 
 in their character. Instead of Matthew's terrible pic- 
 tures of a last tribunal, we have in Luke, in addition 
 to the parable of the Lost Sheep (common to Matthew 
 and Luke, but not in Mark), his peculiar parables of 
 the Lost Piece of ]\Ioney and the Lost Son — forming a 
 complete and ascending scale of mercy, all illustrating 
 his peculiar saying of Jesus, " For the Son of man 
 came to seek and to save that which was lost." The 
 
168 THE DEMONOLOGY OF THE THIRD GOSPEL. 
 
 Power that came to cast out Satan and release the 
 prisoners in the persons of the possessed could be 
 none other than a Minister of mercy. In the same 
 light we can understand why Luke records the 
 parable of the Unfruitful Fig - tree (xiii. 6 - 9), 
 which is granted a respite after three years of 
 waiting for fruit, instead of the absolute condemna- 
 tion of the Fig - tree on which no fruit was found, 
 as recorded by Matthew (xxi. 20-22) and ]\Iark (xi. 
 20-25). 
 
 Thus we have seen, that by the " power " of Jesus 
 in triumphing over Satan and casting out the demons, 
 the world is becoming the kingdom which His Father 
 appointed unto Him, and which, in the language 
 of Jesus Himself, is already among men (Luke 
 xvii. 21). 
 
11. 
 ITS EBIONITE TENDENCY 
 
ITS EBIONITE TENDENCY. 
 
 As already indicated, the dualistic view of the world, 
 which regarded the system of things as under the rule 
 of Satan and his hosts, who must be cast out, embraced 
 also a generally antagonistic attitude to the world and 
 the things of the world, including riches, earthly 
 power, and human relationships, and a corresponding 
 friendly feeling towards poverty and the poor. Many 
 critics have already pointed out a few such Ebionite 
 features in the Third Gospel ; but just as we have 
 found that its author, in the same interest, has devoted 
 more attention than is generally supposed to the sub- 
 ject of demonology, so shall we discover, in the course 
 of the following investigation, hitherto unsuspected 
 proofs of Luke's leanings towards an Ebionite view of 
 Christianity. 
 
172 ITS EBIONITE TENDENCY. 
 
 THE PREFACE. 
 
 (Luke i. 1-4.) 
 
 His preface (i. 1-4) prepares us for his taking a 
 view of the Gospel history independent of any 
 which had been taken before. Even if we suppose 
 that the other three Evangelists had done their work 
 before he began to write, and if we suppose further 
 that he includes them amongst the " many " narrators 
 to whom he alludes, his statement would warrant us 
 in at once assuming, that his account was intended to 
 differ from theirs, not merely in unimportant matters, 
 but in its leading characteristics. Accordingly we do 
 find, as a matter of fact, that, on certain subjects, 
 there is great diversity of presentation. This is true 
 of demonology. Is it true of Ebionitism ? 
 
 Archdeacon Farrar,^ even in enumerating many 
 features in Luke's Gospel which mark it out as " pre- 
 eminently the Gospel of the poor and of humble 
 people whom the world despises and ignores," never- 
 theless says, " It is not by any means that lie [Luke] 
 reprobates the mere possession of riches : he recog- 
 nises the faithfulness of a Nicodemus - and a Joseph of 
 Arimatha3a ; but he saw the special necessity, in such 
 days as those, to admonish the rich men who were 
 
 ^ ' The Messages of the Books,' p. 82 sii<i. 
 
 ^ Luke never mentions the name of Nicodemus ; he is known only 
 to John : Josei)h of Ariniathtea is not styled a rich man by Luke, but 
 by Matthew (xxvii. 57 : of. Luke xxiii. 50 ; Mark xv. 43). 
 
THE BIETII AND INFANCY OF JOHN AND JESUS. 173 
 
 grasping and oppressive and illiberal. Like St James, 
 he felt it to be his duty to warn all who were tempted, 
 as the rich in all ages are tempted, to trust in uncer- 
 tain riches,^ instead of being "rich towards God." "It 
 is not that he [Luke] holds poverty in itself to be a 
 beatitude, but only that kind of poverty which is ' not 
 voluntary nor proud, but only accepted and submis- 
 sive,' " &c. Again, " He [Luke] does not denounce 
 riches, but only the wealth that is not ' rich towards 
 God ' ; nor does he pronounce a beatitude upon poverty 
 in the abstract, but only on the poverty which is 
 patient and submissive." - 
 
 We shall see whether this attempt to minimise a 
 conspicuous feature of Luke's work is justifiable or 
 not. 
 
 THE BIRTH AND INFANCY OF JOHN AND JESUS. 
 
 (Matt. i. 17-ii. ; Luke i. 5-ii. Unhnoivn to Mark.) 
 
 The first passage in Luke which claims our atten- 
 tion is the accouiit of the Annunciation of the birth 
 of John the Baptist (i. 5-25). There is nothing equiv- 
 alent in Matthew. Luke's narrative of John's birth 
 is premonitory of much that is found in the subsequent 
 chapters ; while the near personal relationship between 
 the family of John and that of Jesus, — which is not 
 so much as indicated by Matthew, — as well as their 
 
 1 This i^hrase is not iu Luke, but in 1 Tim. vi. 17. 
 - Farrar's St Luke — Camb. Bible for Schools, p. 27. 
 
174 ITS EBIONITE TENDENCY. 
 
 almost synchronous appearance in the world, points, 
 as Schwegler ^ remarks, to a Jewish-Christian setting. 
 Whatever may have been Luke's source for his two 
 first chapters, which deal as much with doctrine as 
 with history, a close perusal of them conveys the im- 
 pression that the writer desired to see the foundation 
 of his work embedded in an essentially Ebionite soil, 
 where righteousness and lowliness, in the Old Testa- 
 ment sense, flourished together. He felt himself at 
 liberty, " having traced the course of all things accu- 
 rately from the first," to record all the circumstances in 
 the early life of John and Jesus, The author evidently 
 wishes to institute a parallel between the two, at least 
 in the beginning of their life. The ^^ing of both lives 
 is similar in kind — poor and lowly. With this feature, 
 there is a strong blending of the legal and priestly 
 strain. John's father, Zacharias, a priest, and a right- 
 eous man, is of the course of Abijah, only the eighth 
 in order of the twenty-four instituted by David ; but 
 it is important to note that Elisabeth, his wife, also a 
 righteous person, " walking in all the commandments 
 and ordinances of the Lord blameless," is of nobler 
 priestly descent, being of the house of Aaron. Thus 
 on the mother's side, who was held by the Jews in 
 higher estimation than by other oriental peoples, with 
 the possible exception of the Egyptians, the spiritual 
 eminence of John is established — still, however, merely 
 
 ^ Das Nacliap. Zeitalter, ii. p. 56. 
 
THE BIRTH AND INFANCY OF JOHN AND JESUS. 175 
 
 in a priestly sense. By himself it was to be developed 
 in another direction, and to assume an ascetic form. 
 John is to be " great in the sight of the Lord," yet he 
 is to dritik no wine nor strong drink, and be bound 
 by the strictest Nazarite vow. These things are to 
 mark him off from the " present world," and as they 
 are mentioned, they must have had an interest for the 
 writer, which is best explained by the spirit of Ebio- 
 nitism, to which such features of character were pre- 
 cious. In John the antithesis of the world and God, 
 the flesh and the spirit, the alwv ovTo<i and the alcov 
 fieXXoiv — the world present and - the world to come — 
 will find sharp realisation. Hence we are not sur- 
 prised at the statement (i. 15), " And he shall be filled 
 with the Holy Spirit, evgn from his mother's womb," — 
 this possession being, as we have seen, a prominent 
 idea in Luke's Gospel. In the same light, John, as a 
 forerunner, has for his prototyjDC Elijah (i. 17), a man 
 of solitary life, caring nothing for the world, the things 
 of the world, or even the wants of the body, and sup- 
 ported at one time by the ministry of ravens. It can- 
 not be disputed that John, for the most part, fulfilled 
 that role, in his opposition to the world and the princes 
 of the world, and in his severe life. Kor should it be 
 forgotten that Jesus, in His exhortations to His fol- 
 lowers to cease from care for food and raiment, urges 
 on them a mode of life of which Elijah and John were 
 perfect examples ; and the fact that Luke (xii. 24) 
 
176 ITS EBIONITE TENDENCY. 
 
 reports tlie words of Jesus thus, " Consider the ravens" 
 where Matthew (vi. 26) has, in general terms, " Con- 
 sider the birds of the heaven," possesses at least a 
 strange interest in this connection. 
 
 Glancing a little forward, we find that the author, 
 in his arrangement of his materials, compares Jesus 
 Himself in some degree with Elijah, or Elijah's suc- 
 cessor. When (iv. 24-27) the people of Nazareth, in 
 their unspoken desire that He should favour them 
 with works similar to those done at (eU) Capernaum, 
 are rejected by Him on the ground that " no prophet 
 is acceptable in his own country," and that, though 
 its need is great, there are many other places equally 
 in need, he cites the conduct of Elijah and his spiritual 
 successor Elisha, in similar circumstances, in defence 
 of His resolve. Observe that this passage is peculiar 
 to Luke, and occurs at the very opening of the min- 
 istry of Jesus. May we not infer that Luke believed 
 in a parallelism between Jesus and Elijah or Elisha 
 of a deeper kind than was to be found in merely 
 external miraculous acts — viz., in a similarity of spirit 
 and way of life ? At all events, we may insist on a 
 parallelism between John and Jesus at many points 
 in their early history, beginning with the Annuncia- 
 tion of the birth of each by the angel Gabriel^ (the 
 angel is not named in Matthew), in the presence of 
 
 ^ Luke names Gabriel as the messenger of joy : cf. Daniel viii. 16; 
 ix. 21. Michael is the antagonist of evil : Jude 9 ; llev. xii. 7. 
 
THE BIETH AND INFANCY OF JOHN AND JESUS. 177 
 
 the Holy Spirit in both from their earliest existence, 
 in the prophecy of the future greatness of both in the 
 very same words, " He shall be great " ; ^ in the facts 
 that the one is to be called " the prophet of the High- 
 est," the other " the Son of the Highest " ; that the 
 growth and development of both are specially noted ; 
 that John " was in the deserts till the day of his show- 
 ing unto Israel," and Jesus was baptised and encoun- 
 tered His temptation in the wilderness before His 
 public life began ; that John was " to be filled 
 with the Holy Spirit," and Jesus returned from the 
 desert " in the power of the Spirit " into Galilee, 
 selecting, on His appearance as a reader in the syna- 
 gogue, the passage from Isaiah beginning, " The Spirit 
 of the Lord is upon me " ; and finally, that as John 
 was to go forth before the Lord in the spirit and 
 power of Elijah, Jesus actually sought defence for His 
 own conduct at Nazareth in the actions of Elijah and 
 his spiritual son and successor Elisha. The record of 
 these resemblances and parallelisms can hardly be 
 accidental : taken together, they point in one direc- 
 tion, and lead us to a common soil upon which the 
 author rears a superstructure which exhibits essen- 
 tially Ebionite features. 
 
 At i. 26, the story of the Annunciation of the birth 
 of Jesus begins. The place is so obscure that not 
 
 ^ Cf. Acts viii. 10, " This man is that power of God which is called 
 Great." 
 
 M 
 
178 ITS EBIOXITE TENDENCY. 
 
 only its name, Nazareth, but the region, "a city of 
 Galilee," must be given by the author. It is Joseph 
 that is described as of the house of David; the be- 
 trothed virgin's name is merely given as Mary — her 
 family is never named. Godet tliinks that her Davidic 
 descent is not disproved by the mere fact of Luke's 
 silence on the subject, and points to i. 32, 69, where 
 Jesus is alluded to as David's son, in corroboration of 
 His descent from the great king through His mother. 
 This is one instance of the use to which tlie argument 
 e silentio is put by those who upliold the supplement- 
 ary or complementary theory of the Gospels. It is 
 enough to point out, with Farrar (Luke, ' Camb, Bible 
 for Schools,' Excursus IL), that " we are nowhere 
 told that ]\Iary was of the house of David, for both 
 the genealogies of the Gospels are genealogies of 
 Joseph." The pedigree which connects Jesus with 
 David, according to Luke, is decidedly traced through 
 Joseph, the putative father of Jesus ; and, in the face 
 of this fact, if Luke was besides aware of the Davidic 
 descent of Jesus through Mary, it would be very 
 difficult to account for its non-appearance in his 
 narrative. On the contrary, twice for Matthew's 
 once, does Luke mention that Joseph was of the house 
 of David ; while there is no mention at all, in either 
 Evangelist, of the descent of Mary from David, or any 
 prince. Mary's family is not even named.^ There is 
 
 1 Farrar, ' Messages of the Books,' p. 82 : " lu his [Luke's] Gosj^el it 
 
THE BIRTH AND INFANCY OF JOHN AND JESUS. 179 
 
 no evidence to show that Mary was of the lineage of 
 David, or that her genealogy is involved in that of 
 Joseph, and that they were first cousins (Farrar). The 
 bare position must be accepted that it is on Joseiph, 
 the putative father of Jesus, not on Mary, that Luke 
 bases any family pretensions or dignity.^ Now, if the 
 object of Luke in writing his Gospel was, as some 
 say, irenic, may we not understand why he inserts 
 tlie words &>? ivo/xt^ero {" as was supposed," iii. 23) 
 before the name of Joseph in his genealogical register ? 
 At all events, it is clear that Jesus, being certainly 
 the son of Mary, has no high descent claimed for Him 
 by the Third Evangelist, He is the son of an obscure 
 and poor, though highly favoured, woman (i. 28, 30, 
 48, 52, 53). 
 
 is to the j^oor peasant-gii-1 of Nazareth that the angel comes. It is 
 she who represents humanity in its lowest, simplest form, and the 
 only ' sancta, sanctissima ' that she can claim is in the pure and sweet 
 submission of ' Behold the handmaid of the Lord.' " 
 
 ^ The later Ebionites believed in the Messiahship but not the 
 divinity of Jesus. The former was conferred on Him at His baptism ; 
 His supernatural origin was altogether denied. The passage in Isa. 
 vii. 14, which Matthew, but not Luke, quotes, was to them not con- 
 clusive proof of His birth from a virgin. See Neander, vol. i. p. 480 ; 
 Gesenius, Heb. Lex. Luke is the only writer in the New Testament 
 who sjDeaks of the " parents " (yoye7s) of Jesus — see ii. 27, 41 ; iv. 22, 
 " Is not this Joseph's son ? " Once (ii. 48) Joseph is called " thy 
 father " by Mary in addressing Jesus (ii. 33) : " And his father and 
 his mother marvelled " (6 Trar^p avrov koI t] jJ-iiTrip avrov). Cf. Matt, 
 xiii. 55, "Is not this the carpenter's son ? and is not his mother called 
 Mary?" where Mark (vi. 3) has merely, "Is not this the carpenter, 
 the son of ]\Iary ? " &c. Mark never alludes to Joseph. See also 
 John i. 45 ; vi. 42, " son of Joseph." 
 
180 ITS EBIONITE TENDENCY. 
 
 Only in a legal, not a natural, sense, therefore, could 
 Jesus be called a " Son of David," or receive " the 
 throne of his father David " (i. 32) ; and in this aspect 
 too must be regarded the words of Zacharias, recorded 
 by Luke (i. 69) : the Lord " hath raised up a horn of 
 salvation for us in the house of his servant David." 
 This difference must be borne in mind, for again at ii. 
 4, we are told quite clearly it was on Joseph's account 
 the journey to Bethlehem was undertaken, " because 
 he was of the house and family of David, to enrol 
 himself with Mary, who was betrothed to him, being 
 great with child." It was probably for other than 
 legal reasons that Joseph took Mary with him. As 
 Meyer remarks (Com. on Luke) : " From Mary's shar- 
 ing in the journey we are not to conclude that she 
 was likewise of the family of David. She journeyed 
 voluntarily with Joseph as his future ivifc, and Joseph 
 journeyed as a member of the house of David. If 
 Luke had had in his mind the thought that Mary 
 shared the journey as a descendant of David, he must 
 have written, and that at the end of ver. 5, hta to 
 elvai avTov<;, kt\, " because thcjj were of the house," 
 &c. There is absolutely no proof of Mary's descent 
 from David or any prince ; and there is presumptive 
 evidence in her own words — i. 52, "He hath put 
 down princes from their thrones, and hath exalted 
 them of low degree " — that she regarded herself as 
 not only poor but of humble extraction, — " an in- 
 
THE BIETH AND INFANCY OF JOHN AND JESUS. 181 
 
 significant maiden from the people, an artisan's be- 
 trothed bride." ^ 
 
 Passing over other details of a similar character, we 
 come to the Song of Mary (i. 46-55). This rapturous 
 hymn has been compared to the Song of Hannah (1 
 Sam. ii. 1-10) and to the Hymn of Judith (Jud. xvi. 
 1-17), and has been called " a mosaic of quotations 
 from the Old Testament," especially from 1 Samuel, 
 the Psalms, 2 Kings, Job, &c. In its tone of triumph 
 it resembles also the Song of Moses and the children 
 of Israel after the overthrow of Pharaoh and his host 
 (Exod. XV. 1-18). The first outburst of her joy is 
 caused by the thought that she, a mere " handmaiden" 
 (or rather " bondmaiden," SovXt]), had been "looked 
 uj)on" in her " low estate "^ {raTreivwaLv) ; and through- 
 out the four strophes of the song the changes are rung 
 on the same theme. Her joy at the favour shown to 
 her is swallowed up in her exultation over the down- 
 fall of " the proud," " the rich," and " princes," and 
 the elevation of "them that fear" God, "them of low 
 degree," and " the hungry." It is the Mighty One 
 (Syi/aro?) who hath done great things for her; that 
 hath cast down princes {8vvdaTa<i) from their thrones; 
 exalted {v-\\ro3(Tev) them of low degree (Ta7retz^ou9); filled 
 the hungry (7r€iv6ovTa<i) with good things ; and sent 
 the rich {7r\ovTovvTa<;) empty away. Attempts have 
 been made to take the principal terms here quoted in 
 
 ^ Meyer, Com. ou Luke. 
 
182 ITS EBIONITE TENDENCY. 
 
 a figurative sense, and to show that those " of low 
 degree" are not really people of low social rank, that 
 " the hungry " are those who " hunger and thirst after 
 righteousness," that " the rich " are only those who are 
 not " rich towards God," &c. — by which process all the 
 charming naturalness of the song, as coming from the 
 lips of Mary, is destroyed. The compensation of the 
 poor and the oppressed, so prominently taught as a 
 doctrine in many parts of the Old Testament, and not 
 unknown to the Book of Psalms, is here conceived as 
 already realised in this world in the case of Mary and 
 her future offspring, and she eloquently proclaims her 
 own and her son's poverty and lowliness of origin. 
 The investigation of the late Dr Hatch, whose death 
 every true Biblical student must mourn, as to the 
 meaning in Biblical Greek of the words 7revrj<;, irpav^, 
 TTTcoxo^, Ta'7recv6<i, is conclusive on this point. He 
 says : ^ " The inference to which these comparisons 
 lead is that the 7rTa)')(pL (destitute), irevr^re'^ (poor), 
 irpaeh (meek), TaTreivol (lowly, of low estate) are all 
 names for one and the same class, the poor of an op- 
 pressed country, the peasantry or fcUaJim, who, then 
 as now, for the most part lived quiet and religious 
 lives, but who were the victims of constant ill-treat- 
 ment and plunder at the hands not only of tyrannical 
 rulers but also of powerful and lawless neighbours." 
 He further believes that in Luke the absence of certain 
 
 1 Essays in Biblical Greek, p. 76. 
 
THE BIKTH AND INFANCY OF JOHN AND JESUS. 183 
 
 modifying phrases employed by Matthew in speaking 
 of the poor, and the hungry and thirsty, " helps to 
 confirm the view that the words themselves have the 
 connotation which they have in the LXX." The favour 
 shown to Mary has no other visible ground in the 
 narrative than her " low estate " : " For he hath looked 
 upon the low estate of his handmaiden ; for, behold, 
 from henceforth all generations shall call me blessed. 
 Eor he that is mighty hath done to me great things ; 
 and holy is his name. And his mercy is unto genera- 
 tions and generations on them that fear him. He hath 
 showed strength with his arm ; -he hath scattered the 
 proud in the imagination of their heart. He hath put 
 down (KuBetXev) princes from their thrones, and hath 
 exalted them of low degree.^ The hungry he hath 
 filled witli good things, and the rich he hath sent 
 empty away.'"^ It is the most triumphant ptean in 
 
 ^ Cf. Eccleiiiasticus x. 14, 15: "The Lord hath put dowu the 
 thrones of rulers, and set up the meek in their stead ; the Lord hath 
 j)lucked up the roots of the nations [Gentiles], and planted them of 
 low degree in their stead " {Opovovs apx^vroiv KaOelKev 6 Kvpios, koI 
 (KadKre irpails a^r' ai/rwv' ^I'^as iQvuv i^iriK^v o Kvpios, Kol i(pvT€v<re 
 rairetpovs avr^ abriuv). Ps. cxlvii. 6 : " The Lord upholdeth the meek ; 
 he briugeth the wicked down to the ground" {avaXafj-fidvcov irpoets 6 
 K6pios, Taireiuuv Se afxaprccAovs eoos rrisyvs). Ps. cxiii. 7, 8; Ps. cvii. 40. 
 
 2 Cf. Ecclesiasticus iv. 1, 2, 8 : "My son, defraud not the poor 
 [tttwxov] of his living, and make not the needy eyes to wait long. 
 Make not an hungry soul [^f'l'X^-' 'ffifi^Tav] sorrowful ; neither pro- 
 voke a man in his distress. Let it not grieve thee to bow down thine 
 ear to the poor, and give him a friendly answer with meekness. " Ps. 
 cvii. 9 : " For he satisfieth the longing soul, and the Imngry soul lie 
 fiUeth with good " (oti exopTaa^ ^vxvv Kivi]v, koX Treivuxrav eVeirATjo'ej' 
 ayaduv). 
 
184 ITS EBIONITE TENDENCY. 
 
 praise of poverty aud the overthrow of the great that 
 the strictest Ebionite could desire. The opposition 
 between the two classes — the proud, the mighty, the 
 rich, and the lowly, the hungry, the poor — here 
 portrayed, is no less significant than that found in 
 Ecclesiasticus xiii. 18-20: "What peace is there be- 
 tween a hyena and a dog? and what peace between 
 the rich man and the poor ? As the wild ass is the 
 lion's prey in the wilderness ; so the rich eat up the 
 poor. As lowliness [raTreLvort]';] is an abomination to 
 a proud man ^ [v7repr](f)dva)], so is a poor man an abom- 
 ination to a rich man." In Mary's Song, therefore, we 
 have presented to us this opposition in a lyrical form : 
 it sounds like the trumpet-notes of a herald announc- 
 ing the victory of Jesus and the triumph of poverty 
 throughout the Gospel. 
 
 The joy of Mary is re-echoed by Zacharias at the 
 circumcision of John, but in a more subdued key, as 
 befitting the forerunner's position (i. 67-79). Sal- 
 vation from their enemies and from the hand of all 
 them that hate them, through the raising up of a horn 
 of salvation in the house of David, is the great theme. 
 The victory over their temporal enemies, the civil 
 power, has, however, a spiritual goal, in the greater 
 freedom to be secured for the service of God without 
 
 ^ The same word as in Luke i. 52. Cf. Tobit iv. 13 : " Turn not 
 away with a proud heart [/xr] vireprjcpayeijov tjJ KapSta a-ov] from thy 
 brethren." 
 
THE BIRTH AND INFANCY OF JOHN AND JESUS. 185 
 
 fear. In this interest, the antithesis of the kingdom 
 of light and the kingdom of darkness, so peculiarly 
 Ebionite, is not forgotten at the close : " To give know- 
 ledge of salvation unto his people in the remission of 
 their sins, because of the tender mercy of our God, 
 whereby the dayspring from on high shall visit us ; 
 to shine upon them that sit in darkness and the 
 shadow of death ; ^ to guide our feet into the way 
 of peace." 
 
 The mean surroundings at the birth of Jesus are 
 particularly noted by Luke, in his account at ii. 7 : 
 " And she brought forth her first-born son ; and she 
 wrapped him in swaddling-clothes, and laid him in a 
 manger, because there was no room for them in the 
 inn." There is no trace of the manger in Matthew : 
 he even passes lightly over the birth at Bethlehem in 
 a subordinate clause — ii. 1 : " Kow when Jesus was 
 born [tov Se 'Irjaov yevv7)6evro<i] in Bethlehem of 
 Judnea in the days of Herod the king, behold," &c. 
 He seems rather to be ignorant of the manger alto- 
 gether, for he says at ii. 11 that the wise men came 
 " into the house " (ei9 ti^v oiKiav), which can hardly 
 stand for the stable of a friend, and probably means 
 the house or home of Joseph (see Meyer on vv. 11 and 
 23). However this may be, it is plain that Luke con- 
 
 ^ Cf. Ps. cvii. 10 : " Such as sat in darkness and in the shadow of 
 death, being bound in poverty and iron " (Kadrifieyovs iv ffKoret Kal 
 (TKja Oavarov, 7r67re57jjU^i/ous eV trraxf'"} Kal (riBrip(f!) ; also ver. 40. 
 
186 ITS EBIONITE TENDENCY. 
 
 ceived more clearly than Matthew the fact of the low 
 estate and poverty of Joseph and Mary and her first- 
 born child. This poverty is an essential feature of 
 Luke's narrative. 
 
 The same characteristic is manifest in the next 
 incident, the visit of the shepherds (ii. 8-20). It 
 stands in sharpest contrast to the visit of the Magi in 
 Matthew (ii. 1-12). The high social position of the 
 Magi or wise men is attested by their sumptuous gifts, 
 as well as by the alarm of Herod and all Jerusalem 
 at their question, " Where is he that is born King of 
 the Jews ? for we have seen his star in the east, and 
 are come to worship him." The humble condition of 
 the shepherds is equally remarkable in Luke's narra- 
 tive. Among the later Jews the occupation of a shep- 
 herd was not held in much esteem.^ The babe in 
 Matthew is born a veritable King of the Jews — hence 
 the perturbation of Herod and all Jerusalem — and as 
 such He is worshipped by the Magi, and to Him are 
 presented gold, frankincense, and myrrh, — all royal 
 gifts. The shepherds, however, having no such ex- 
 pectations of kingly dignity, present no such offerings. 
 Tliey are cast into sudden fear by the brightness of 
 the glory of the Lord, and need to be assured, for it 
 is glad tidings of great joy (evayyeXL^o/xac %a/3ay 
 fieyakijv) that come to them. They merely look for a 
 
 ^ Shepherds, " the despised successsors of the patriarchs." — Westcott, 
 'Intro, to the Study of the Gospels,' p. 314. 
 
THE BIKTH AND INFANCY OF JOHN AND JESUS. ,187 
 
 Saviour, whose lowly earthly surroundings are glorified 
 and exalted by the very mention of them by the angel 
 in the same words as those already used in the narra- 
 tive :_ " Ye shall find a babe wrapped in swaddling- 
 clothes, and lying in a manger" (see also ver. 16). 
 His future work shall be not that of a king or sov- 
 ernor (Matt. ii. 2-6), but, according to Luke, shall pro- 
 mote the glory of God in the highest, and " on earth 
 peace among men in whom he is well pleased." The 
 earliest courtiers of the new spiritual power are not, 
 according to Luke, the ambassadors of an Eastern 
 king, but representatives of one of the poorest and 
 most laborious classes among the Jews, the shepherds. 
 The Magi have their guiding star, which conducts them 
 at last to the house in Bethlehem where Jesus lay ; 
 the shepherds behold an angel of the Lord standing by 
 them in resplendent glory, announcing in so many 
 words the very time and place of the Saviour's birth, 
 and a multitude of the heavenly host with the angel 
 praising God. These men could offer nothing but 
 the warmth of th-eir affection at the manger-cradle of 
 Jesus ; and instead of requiring to flee, like the Magi, 
 before the face of Herod (Matt. ii. 12) after their obeis- 
 ance, they returned in peace and safety to their homes 
 (Luke ii. 20), " glorifying and praising God for all the 
 things that they had heard and seen, even as it was 
 spoken unto them," — happy that God had so graciously 
 acknowledged them in their low estate, and raised up 
 
188 ITS EBIONITE TENDENCY. 
 
 from the very lap of earth a herald of peace and good 
 tidings to the poor. 
 
 Thus was Jesus welcomed, according to Luke, not 
 by the great and mighty ones of earth, but by the poor 
 and lowly. He is so obscure, not to say insignificant, 
 that Herod passes him over;^ here there seems no 
 occasion for the jealousy of the tetrarch, so apparent 
 in the Eirst Gospel, or for the massacre of the inno- 
 cents, or for the flight into Egypt — if, indeed, even a 
 place can be found for any or all of these incidents in 
 the chronology. of Luke. We read rather that Jesus 
 was circumcised eight days after His birth, that both 
 mother and babe remain in Bethlehem in quietness for 
 forty days — the time of Mary's purification — and that 
 at the end of that period Jesus is boldly brought up to 
 Jerusalem, where Herod is, for presentation in the 
 temple. Moreover, He is there publicly recognised as 
 the " consolation of Israel " (Luke ii. 25) by the aged 
 Simeon, who receives the child in his arms, utters a 
 Nunc Dwiittis, and, blessing " father and mother " 
 (ii. 33, 34), pronounces a prophecy regarding Mary 
 and her child (vv, 34, 35). Anna, the venerable 
 prophetess, too, " coming up at that very hour," pays 
 a similar tribute to the child, and speaks " of him to 
 
 1 The name of Herod (Antipas) does not appear in Luke's narrative 
 till iii. 1. He seems to become aware, for the first time, of the exist- 
 ence of Jesus at ix. 7, but no murderous intentions are revealed till 
 xiii. 31. The Herod of Matt. ii. 1, 3, 12, 15 is Herod the Great, 
 father of Antipas, Archelaus, and Philip. 
 
THE BIKTH AND INFANCY OF JOHN AND JESUS. 189 
 
 all them that were looking for the redemption of 
 Jerusalem." These demonstrations of sacred joy at 
 the fulfilment of pious longings could hardly be kept 
 a secret within the temple walls ; yet, on the comple- 
 tion of the ceremonial, the party returns "to Galilee, 
 to their own city Nazareth" (Luke ii. 39), apparently 
 quite unconscious of any danger arising from Herod, 
 such as is mentioned in Matthew. Still less are the 
 designs of Herod easy to be reconciled with the 
 practice of the parents, recorded by Luke alone (ii. 41), 
 of going up to Jerusalem every year at the Passover 
 time. This sense of security and repose, discernible 
 in Luke's narrative, as contrasted with the fears and 
 turmoils and flights contained in Matthew's account, 
 is not the least strong proof of the writer's disinclina- 
 tion to allow Jesus, even as a child, to be reckoned 
 among the great ones of the earth. He should only 
 be " great " in the sight of the Lord, and " the Son of 
 the Highest " (i. 32). 
 
 The next point bearing on this question of poverty 
 is the nature of the offering given in the temple. It 
 is noteworthy that the passage cited by Luke (ii. 23, 
 24) from Leviticus ^ omits mention of the alternative 
 and customary offering of a lamb on the occasion of a 
 purification, and gives only the humbler offering of " a 
 
 1 " And if her means suffice not for a lamb, then she shall take two 
 turtle-cloves, or two young pigeons ; the one for a burnt-offering, and 
 the other for a sin-offering." — Levit. xii. 8. 
 
190 ITS EBIONITE TENDENCY. 
 
 pair of turtle-doves or two young pigeons." Luke does 
 not state that Mary presented the less costly sacrifice, 
 or indeed any offering ; but the presumption is, judging 
 from his omitting to mention the regular offering — a 
 lamb — that the less costly alternative of a pair of turtle- 
 doves, or of two young pigeons, was the more l)efitting 
 gift in lier case. It was only by poor people that these 
 minor offerings could be substituted for the lamb. 
 
 Further, in Luke, no notice is taken of the child 
 Jesus by the official priesthood, any more than by the 
 heads of the civil power. Only Simeon and Anna, 
 both righteous and devout, the counterparts of 
 Zacharias and Elisabeth, receive Him in the temple. 
 The former is absorbed in the service of the Lord, 
 waiting, as it is said, " for the consolation of Israel " ; 
 the latter is of great age and moral purity, if not of 
 austere asceticism, " being a widow for fourscore and 
 four years, departing not from the temple, but serving 
 God with fastings and prayers night and day." If 
 Simeon lives for no other end than " the consolation 
 of Israel," Anna is also dead to the outer world. Both 
 spontaneously recognise the child Jesus in virtue of 
 their piety ; and, in Simeon's case, through the Holy 
 Spirit, "their eyes see the salvation of the Lord." 
 Simeon, almost echoing the words of Zacharias, speaks 
 of Jesus being a light to lighten the Gentiles ; while 
 to Mary herself, who had sung of God casting down 
 princes from their thrones, the aged saint's words. 
 
THE PEEACHING OF JOHN THE BAPTIST. 191 
 
 " Behold, this child is set for the falling and rising up 
 of many in Israel " (ii. 34), would he peculiarly wel- 
 come. As if, however, to guard her against clustering 
 dreams of temporal aggrandisement around her child's 
 life, Simeon adds that He is " for a sign that shall be 
 spoken against ; yea, and a sword shall pierce through 
 thine own soul; that thoughts out of many hearts 
 shall be revealed." 
 
 Among His own people, then, is Jesus recognised 
 for what He is by simple shepherds and devout saints, 
 whose eyes are strained beyond the present world ; 
 not worshipped as a king by wise men from another 
 land, bringing royal gifts, nor sought after by Herod, 
 another king, to worship or destroy Him. In all these 
 jDarticulars it is not difficult to trace indications of the 
 dualism between the visible and the invisible world, 
 the ai(i)v 0UT09 and the alwv fieWcov, — the kingdom of 
 light and the kingdom of darkness, the spiritual 
 ascendancy of the poor and lowly over the rich and 
 lofty — so characteristic of a certain section of Jewish 
 thought. 
 
 THE PREACHING OF JOHN THE BAPTIST. 
 
 (Matt. iii. 1-12 ; Luke iii. 1-18 ; Mark i. 1-6.) 
 
 The account of the phenomenal appearance of Jesus 
 in the temple at the age of twelve, which we owe to 
 the Gospel of Luke (ii. 42-51) alone, is paralleled by 
 his more elaborate account of the preaching of John 
 
192 ITS EBIONITE TENDENCY. 
 
 in the wilderness. Though Luke certainly gives no 
 details regarding John's food and dress as are found 
 in Matthew (iii. 4), more attention is bestowed on 
 John's teaching. Here, again, the familiar notes are 
 sounded, and this time by the help of a quotation 
 from Isaiah, which Luke gives at greater length than 
 Matthew : " Every valley shall be filled, and every 
 mountain and hill shall be brought low; and the 
 crooked shall become straight, and the rough ways 
 smooth ; and all flesh shall see the salvation of God." 
 Matthew has contented himself with the first part : 
 " The voice of one crying in the wilderness. Make ye 
 ready the way of the Lord, make his paths straight ; " 
 as does also Mark. The value of Luke's addition con- 
 sists in this, that it becomes in his hands a figura- 
 tive sketch of the principles already foreshadowed in 
 Mary's song — the humbling of the mighty and the 
 exaltation of the lowly. According to the view of 
 John the Baptist, in Luke, the whole world is lying 
 in wickedness : he preaches repentance to all alike, 
 without distinction ; all are under the dominion of the 
 prince of this world ; and he meets every oue that 
 flocks to his baptism with the same unmitigated con- 
 demnation, " Ye offspring of vipers ! " (iii. 7 : " He 
 said therefore to the multitudes that went out to 
 be baptised of him, Ye offspring of vipers ! who 
 warned you to flee from the wrath to come ? ") In 
 Matthew (iii. 7) it is only the Pharisees and Sadducees 
 
THE PREACHING OF JOHN THE BAPTIST. 193 
 
 who are so addressed, as if the writer were not so 
 deeply conscious as Luke of the complete antagonism 
 of this high priest of asceticism to the whole world. 
 In Lulve, even special classes are brought forward and 
 arraigned, as representatives of the special evils of the 
 times. To the comfortable and easy, John says, as 
 Jesus did to- His own disciples (" Neither have two 
 coats " — Luke ix. 3), " He that hath two coats, let 
 him impart to him that hath none ; and he that hath 
 food, let him do likewise." To the greedy and over- 
 reaching farmers of the public taxes, " Extort no more 
 than that which is appointed you " (cf. Zacchseus — xix. 
 8; the Pharisee and the Publican — xviii. 11); and to 
 the turbulent, lying, and pillaging soldiery, " Do vio-, 
 lence to no man, neither exact anything wrongfully ; 
 and be content with your wages." 
 
 If the people rebel against such strictness, John will 
 not allow them to think that the regime of his greater 
 successor will be any milder. Matthew and Luke 
 here agree in representing John as occupying this 
 position (Matt. iii. 11, 12 ; Luke iii. 15-17 ; to a 
 certain extent Mark also, i. 7, 8). The purifying pro- 
 cess of Him " that is mightier " than John is more 
 severe than his own, as fire, the element of the new 
 baptism, is more searching and destroying than water. 
 In Luke this declaration is more impressive than in 
 Matthew, coming, as it does, after the record of the 
 special awards made at John's tribunal. 
 
 N 
 
194 ITS EBIONITE TENDENCY. 
 
 Not content with recording this particular account 
 of John's preaching and censure of the various classes 
 before him, Luke inserts here John's defiance and con- 
 demnation of Herod, " for Herodias, his brother's wife, 
 and for all the evil things which Herod had done" 
 (iii. 19). Herod was probably the only one unrepre- 
 sented among the repentant multitudes at the banks of 
 the Jordan ; and John, the great contemner of the world, 
 its habits, its sins, and its princes — the stern advocate 
 of " purity, of abstinence, of prophetic righteousness, 
 of personal moral struggle and wrestling instead of 
 cheap ' divine service ' " — is shut up in prison. The 
 incident is an interruption to the chronological order, 
 for the next verse in Luke (ver. 21) proceeds to describe 
 the baptism of Jesus as if nothing meanwhile had 
 happened. By this dislocation of the narrative of the 
 baptism, we can well believe, therefore, that Luke in- 
 tended the imprisonment of John, in consequence of 
 his reproof of Herod, to form the climax and natural 
 result of his teaching ; and to make the imprisonment 
 of John the starting-point of the ministry of Jesus. 
 From this point onwards, until John sends a message 
 to Jesus 1 (vii. 19), we hear no more of the Baptist ; 
 and from the solitude of the desert he thus passes, in 
 virtue of his opposition to the world, into the solitude 
 and inactivity of a prison. 
 
 ^ Mark does not record the message of John, 
 
THE BAPTISM OF JESUS. 195 
 
 THE BAPTISM OF JESUS. 
 (Matt. iii. 13-17; Luke iii. 21, 22 ; Mark i. 9-11.) 
 
 The -baptism of the people is over, and Jesus, it ap- 
 pears, was also baptised amongst them.^ This is the 
 force of the words in Luke. He nowhere mentions 
 distinctly, as Matthew and Mark do, that John bap- 
 tised Him. This circumstance is worth noting, be- 
 cause, so far as Luke's account goes, John was unaware 
 of the presence of Jesus — a supposition which, at least, 
 seems to make Luke's narrative of John's subsequent 
 message to Jesus (vii. 18-23). from prison more har- 
 monious with this passage. In Mark, too, we are not 
 certain that Jesus was recognised by John. But in* 
 Matthew there is the clearest recognition of, and the 
 greatest deference paid to, Jesus by the Baptist in 
 these words : " But John would have hindered him, 
 saying, I have need to be baptised of thee, and comest 
 thou to me ? But Jesus, answering, said unto him, 
 Suffer it now : . for thus it becometh us to fulfil all 
 righteousness. Then he suffereth him." The silence 
 of Luke on this point is also more consistent with his 
 view of the character and mission of Jesus, that He 
 should, unobserved and undistinguished by any special 
 mark of favour, or even of recognition on John's part, 
 take His place among His sinful brethren, the lowly 
 
 1 Meyer's rendering here is : " Whilst the assembled people were 
 .being baptised, it came to pass when Jesus also was baptised," &c. 
 
196 ITS EBIONITE TEXDENCY. 
 
 among the low, to begin His career of raising them 
 up. He " fulfilled all righteousness " in a higher sense 
 in this way than if He had, merely on sufferance and 
 after an apologetic word from John, descended into 
 the stream like the rest. By doing as He is here rep- 
 resented, He silently marked His approval of John's 
 spiritual position and doctrine as the initial step to- 
 wards His own, and for the time identified Himself 
 completely with that condemnation of sin and the 
 world which the Baptist embodied. There is not, in 
 Luke's narrative, the slightest trace of condescension, 
 or, as some style it, accommodation, on the part of 
 Jesus in submitting to the rite of John, by which His 
 renunciation of the spirit of the world was sealed, and 
 His public work begun. God's good pleasure is signi- 
 fied by the descent of the Holy Spirit upon Him, and 
 He is acknowledged by His Father in these words : 
 " Thou art my beloved Son ; in thee I am well 
 pleased." 
 
 THE GENEALOGY. 
 
 (Matt. i. 1-16 ; Luke iii. 23-38. Unknoivn to Mark.) 
 
 At this remarkable juncture Luke records the 
 Genealogy — i.e., between the Baptism, when Jesus was 
 declared to be the Son of God by the descent of the 
 Holy Spirit, and the Temptation, when His Son ship 
 was put to the proof. Matthew places his genealogy 
 in the very forefront of his Gospel ; in fact, he calls 
 
THE GENEALOGY. 197 
 
 his work " the book of the generation [or " genealogy "] 
 of Jesus Christ" (i. 1). The two genealogies, however 
 different they are in many respects, agree in this, 
 that they both record the descent of Joseph, not 
 of Mary! The "desperate expedients" resorted to 
 by some critics to harmonise these two genealogies 
 must be pronounced to be quite futile. At one 
 time, j\Iary is supposed to be the daughter or the 
 niece of Heli, the foster-father of Joseph, her hus- 
 band, so as to connect her in kindred with him — an 
 attempt which Meyer declares to be groundless: at 
 another, " a single adoption and a single levirate mar- 
 riage " are all that are wanted by Dr Farrar to bring 
 the two genealogies into perfect harmony, — both of 
 which hypotheses, he himself admits, " are not capable 
 of rigid demonstration." The real point at issue is, 
 whether we have in either pedigree the descent of 
 Joseph or of Mary ; and the conclusion all simple 
 readers of Scripture will come to is, that in both in- 
 stances we have only the genealogy of Joseph. Mary's 
 may be involved in it, but there is no hint of such a 
 thing. The passage itself is " as simple as possible until 
 we want to force it to say what it does not say." If 
 so, the pedigree in Matthew or in Luke is no proof 
 of the D'avidic descent of Jesus as the Son of Mary 
 and not the Son of Joseph. Even Farrar admits that 
 Matthew gives merely the legal descent through a line 
 of kings descended from Solomon — the jus succcssionis ; 
 
198 ITS EBIONITE TENDENCY. 
 
 St Luke the natural descent — the jus sanguinis. St 
 Matthew's is a royal, St Luke's a natural pedigree." ^ 
 But in any case it is not the pedigree of Jesus. Mat- 
 thew announces Jesus as the Son of David, the Son 
 of Abraham, and tlien descends to "Joseph, the husband 
 of Mary," — in all, forty -two generations from Abraham 
 to Joseph. Luke, on the other hand, begins with this 
 Jesus (" Jesus himself," iii. 23), who has been baptised 
 and acknowledged as the Son of God, and connects 
 Him putatively with Joseph, the son of Heli, in an 
 ascending line up to Adam, the son of God — so that 
 the two terms, Jesus and Adam, the former by de- 
 claration at the baptism, the latter by creation, are 
 included under the same category as sons of God. 
 David is mentioned in both as a link in the series ; 
 but, in Luke, the pedigree is no more conclusive of the 
 Davidic descent of Jesus than it is of His Adamic 
 origin. In Matthew, the important ancestors are Solo- 
 mon, David, and Abraham, and the known line of 
 kings descended from Solomon. In Luke, the ascent 
 proceeds on the broad and ancient lines of humanity, 
 and though the name of David is mentioned, he, is the 
 only king in the list, and below him there is a roll 
 of unknown persons issuing from Nathan, the son of 
 David, not from Solomon, and therefore not the royal 
 line. Godet holds that " in Matthew we have an exact 
 copy of the official register, while Luke gives us a 
 
 ^ St Luke — Camb. Bible for Schools, Excursus II., p. 374. 
 
THE GENEALOGY. 199 
 
 document, extracted from the puLlic records, and com- 
 piled with a view to the person with whom the gene- 
 alogy commences." However this may be, we are 
 convinced that, whether the genealogy be that of Mary 
 (and therefore of Jesus) or of Joseph (therefore not of 
 Jesus, except in a legal sense), the pride of ancestry 
 seems to the writer of the Third Gospel an alien feel- 
 ing ; the family in which Jesus had His origin is un- 
 doubtedly placed on the level of every human being's, 
 and is ultimately resolved into Adam's sonship to God. 
 In fine, the pedigree as given by Luke seems, as Keim 
 says, " to be put to shame by the low estate to which 
 the house had sunk ; " and adds emphasis to the un- 
 known mother's song of exultation at the downfall 
 of the rich and the mighty. Mary herself lets no 
 hint drop that she is of the house of David: she is 
 told that her child shall be called " holy, the Son of 
 God," and as such Luke proves Him to be by descent 
 from Adam, as well as by special recognition at His 
 baptism. 
 
 Thus the genealogy of Joseph, the reputed father 
 of Jesus, indicates, according to Luke, the universal 
 nature of the coming salvation from sin ; and its main 
 feature is the levelling down of all family pretensions 
 to the common basis of humanity. The two final 
 links in the chain, God and Joseph, — the Eternal, the 
 Highest, and the lowly carpenter, — are thus, at this 
 point in Luke's narrative, fitly brought together in a 
 
200 ITS EBIONITE TENDENCY. 
 
 Gospel which beyond all others preaches " good tidings 
 to the poor." "We need seek for no other reason than 
 this to account for the position of the genealogy in 
 Luke's narrative, where he represents Jesus as about 
 " to make His beginning." ^ 
 
 THE PROGRAMME OF THE MINISTRY. 
 
 (Luke alone, iv. 17-21.) 
 
 In the passage which Jesus reads from Isaiah in the 
 synagogue at Nazareth, almost the first words are, 
 " Because he anointed me to preach good tidings to 
 THE POOR." The clause is identical with the LXX. 
 (Isa. Ixi. 1). It is the key-note of the teaching of 
 this Gospel with regard to the " things of the world." 
 Of course, it is contended by some ^ that " the poor " 
 here are the same as " the poor in spirit " in Matt. v. 3. 
 The corresponding beatitude in Luke (vi. 20) will be 
 noticed in its proper place. Eeference has already 
 been made (p. 182) to Hatch's judgment as to the use 
 of the word here standing for " poor," and translated 
 7rrQ)'x,o<i both in the LXX. and in the N. T., and there- 
 fore all that need be said here is, that we are content 
 to accept the meaning as he defines it. The new 
 
 ^ This seems to be the force of the original — not, as in the R. V., 
 " when he began to teach." The work of Jesus was more than 
 teaching. 
 
 - Farrar, for instance, who refers also to Matt. xi. 28 — Bible for 
 Schools. 
 
THE PROGRAMME OF THE MINISTRY. 201 
 
 spiritual power, with which Jesus expressly identifies 
 Himself (Luke iv. 21), "To-day hath this Scripture 
 been fulfilled in your ears," proclaims His allegiance 
 with the poor and the oppressed. This interpretation 
 will alone unify all the numerous references to the 
 poor and the rich to be found in the Gospel of Luke. 
 Good tidings to the poor implies the condemnation of 
 riches, and, in some instances, bad tidings to the rich. 
 As we have seen that Luke, to a greater extent than 
 any other Evangelist, surrounds the early life of Jesus 
 with the tokens of poverty, so here, on the very thresh- 
 old of His work, Jesus is reported as announcing 
 that His first care, in virtue of- His possession of the 
 Spirit of the Lord, is to announce good tidings to the 
 poor. Of these " words of grace " (iv. 22) the Third 
 Evangelist affords anifle illustration in the course of 
 his work. 
 
 The significance of the passage lies in this, that 
 whether we regard it as referring to the same incident 
 as Matthew deals with at a later period in the ministry 
 (xiii. 53-58 ; cf. Mark vi. 1-6), or as a totally indepen- 
 dent event, it is placed by Luke in the forefront of 
 the Gospel, and is the first considerable discourse of 
 Jesus on His position and aims. The Evangelist 
 knows of other appearances of Jesus as a teacher in 
 the synagogues of Galilee after the Temptation (iv. 15), 
 but this one alone is selected by him as appropriate 
 to his purpose. 
 
202 ITS EBIONITE TENDENCY. 
 
 THE MIRACULOUS DRAUGHT OF FISHES, and CALL 
 OF SIMON, JAMES, AND JOHN. 
 
 (Luke v. 1-11 ; cf. Matthew iv. 18-22 ; Mark i. 16-20.) 
 
 The next incident which claims our attention is the 
 miraculous draught of fishes. Critics are substantially- 
 agreed that the call of Simon, Andrew, James, and 
 John, narrated by Matthew and Mark as the first 
 active step ^ taken by Jesus in the establishment of 
 the kingdom of heaven, is identical with the event here 
 recorded by Luke. If so, several important differences 
 emerge on comparison of the three accounts. First, 
 Luke does not seek to associate disciples with Jesus 
 in His work until he has demonstrated the ability of 
 Jesus Himself to establish the kingdom of God by 
 word and deed. Consequently, he represents Jesus as 
 teaching in synagogues (iv. 15), and proclaiming, 
 especially in the synagogue of Nazareth, the fulfilment 
 of Isaiah's prophecy in Himself (iv. 16-21) ; he reports 
 the testimony of the people as to the effect of His 
 teaching (iv. 22), and the subsequent discourse of 
 Jesus regarding the precedents of Elijah and Elisha 
 for His own behaviour (iv. 23-27), together with 
 His rejection. There is more teaching again, at 
 iv. 31, at Capernaum, where He is better received, — 
 
 ^ Except the mere declaration at iv. 17 : "From that time began 
 Jesus to preach, and to say, Repent ye ; for the kingdom of heaven is 
 at hand." Cf. Mark i. 15. 
 
THE MIKACULOUS DEAUGHT OF FISHES. 203 
 
 followed by the record of His first miracle, the cure of 
 a demoniac (iv. 33-37), of Peter's mother-in-law, of 
 many sick and demoniacs at sunset (iv. 40, 41), and of 
 the astonishing results of all these words and works 
 on the multitudes that " sought after him." It is at 
 this point, after such a full record of activity, that 
 Luke, for the first time, introduces the phrase "the 
 kingdom of God," in the lips of Jesus — iv. 43 : " But he 
 said unto them, I must preach the good tidings of the 
 kingdom of God ^ to the other cities also ; for therefore 
 was I sent." The kingdom, in virtue therefore of the 
 activity of Jesus alone, was presumably inaugurated 
 in Capernaum at least, if not also in Nazareth. It is 
 also while Jesus is addressing the multitudes from a 
 boat on the lake that the miracle is performed, and in 
 consequence of it, Simon, James, and John are called. 
 The causal connection of events is quite different in 
 Matthew and Mark, — Simon and Andrew, James and 
 John being called before there is any but the most 
 meagre record of preaching, and none of healing, given. 
 Second, Andrew is not named in Luke's account as 
 having been called : he is included, however, in the 
 list of the Twelve at vi. 14. Third, Matthew and 
 Mark agree that Simon and Andrew were still pur- 
 suing their calling when Jesus addressed them : Luke 
 
 ^ Luke adheres throughout his work to this phrase. He never 
 employs Mattliew's extremely commoia term, "the kingdom of 
 heaven." ^lark invariably follows Luke's practice. 
 
204 ITS EBIOXITE TENDENCY. 
 
 represents the fishermen as having abandoned their 
 utterly unsuccessful all-night toil, and in the act of 
 washing their nets. James and John, according to 
 Matthew and Mark, were ashore mending their nets : 
 Luke mentions that these two were partners^ with 
 Simon. Fourth, the introduction of the miraculous 
 draught of fishes is due to Luke alone, and this fact 
 must be particularly noted in connection with his 
 statement that the fishermen had been toiling all 
 night quite unsuccessfully, and now, in the day-time, 
 when it was useless to fish, they were washing their 
 nets at the margin of the lake. Fifth, Matthew and 
 Mark agree that, at the bidding of Jesus, Simon and 
 Andrew left their nets and followed Him ; and as to 
 the sacrifice of John and James, Matthew says that 
 " they left the boat and their father, and followed 
 him ; " while Mark at this point mentions the curious 
 reservation, " they left their father Zebedee in the boat 
 vjith the hired servants, and went after him." But in 
 Luke we have, in consequence of his new feature of 
 the miraculous and multitudinous draught of fishes, an 
 entirely different complexion thrown on the nature 
 and extent of the sacrifice made by Simon, James, and 
 John, We read that " they filled both boats, so that 
 they began to sink : " and Simon Peter " was amazed, 
 
 ^ "Sharers in the profits" (koij/cuj/oJ), besides being "companions 
 in labour" (/u^toxoi), ver. 7, — both translated "partners"' by the 
 Eevisers. For the miracle itself, cf. John xxi. 3-11. 
 
THE MIRACULOUS DRAUGHT OF FISHES. 205 
 
 and all that were with him, at the draught of the 
 fishes which they had taken ; and so were also James 
 and John, sons of Zebedee, which were partners with 
 Simon : and when they had brought their boats to 
 land, they left all, and followed him." Thus, the idea 
 of sacrifice of worldly goods is heightened by Luke by 
 the presence of the miracle in his account of the call 
 of the disciples he names. The interests of James and 
 John are deliberately bound up with those of Simon, 
 and all three are represented as forsaking, not merely 
 father and boats and nets, but also the contents of 
 their abundant spoils of an unexpected adventure, at a 
 juncture when it would have been most profitable for 
 them to have remained and been enriched. There- 
 action of feeling caused by the transition from pro- 
 tracted and hopeless toil to the possession of such 
 abundance, must have made the sacrifice of the fisher- 
 men a severe effort. This certainly is the effect of 
 Luke's narrative in its internal lights and shades, 
 and also as contrasted with the other accounts. The 
 things of the world must be forsaken at the call of 
 Jesus. 
 
 It is curious to note, in connection with this passage, 
 that though Luke (as well as Matthew and Mark) re- 
 ports Peter as reminding^. Jesus of this sacrifice after- 
 wards (xviii. 28), he does not make it appear, as 
 Matthew does (xix. 27, but not Mark, x. 28), as 
 if Peter regretted it, or looked for compensation. 
 
206 ITS EBIONITE TENDENCY. 
 
 Luke consequently omits the words, "Wliat then 
 shall we have ? " ^ 
 
 THE CALL OF LEVI (Matthew). 
 (Matt. ix. 9, 10 ; Luke v. 27-29 ; Mark ii. 13-15.) 
 
 As was the Master, so should the disciple be, — poor 
 whatever his former station, whether fisherman trust- 
 ing to a precarious calling, or tax-gatherer living sump- 
 tuously every day. All must occupy the same level 
 as followers of Jesus. Thus, in the next instance of 
 the call of a disciple, Levi or Matthew, the tax-gather- 
 er, must conform to the complete sacrifice of worldly 
 goods. The subjects dealt with by Luke since the 
 last passage was touched are the Healing of a Leper 
 and the Healing of a Paralytic, neither of which affords 
 any material for the illustration of the idea in ques- 
 tion. In Matthew and Mark other subjects are intro- 
 duced in the interval, some of which, bearing on the 
 point under discussion, will be considered later, in 
 connection with their parallels in Luke. The Synop- 
 tists agree in recording the bare facts of the call of 
 Matthew, and the subsequent feast. It is a typical 
 example. For some expositors the chief interest cul- 
 minates in the reply of Jesus to the Pharisees and 
 scribes, in defence of His eating and drinking in a 
 
 ^ Before this, at xiv. 33, Luke, in stating the conditions of clisciple- 
 •ship, alone records the strong words, " Whosoever that reuuunceth 
 not all that he hath, cannot be my disciple." 
 
THE CALL OF LEVL 207 
 
 tax-collector's house (Luke v. 32) : " I am not come 
 to call the righteous but sinners to repentance," or, as 
 it appears in Matthew and Mark : " I am not come to 
 call the righteous, but sinners." But while this is a 
 very important feature, the circumstances of the call 
 itself, and the motive of the feast, are apt to be over- 
 looked. Luke alone declares in so many words that 
 Levi " abandoned everything" {KaraXi'irwv iravra, ver. 
 28) when he obeyed the call of Jesus. The sacrifice 
 is as complete as in the case of the three fishermen 
 already called, besides being probably of much larger 
 dimensions. Eegardless of consequences, pecuniary 
 or social, he resolved to share the life of Jesus, and he 
 forsook all, without even re-entering his " receipt of 
 custom." It is all the more necessary to emphasise 
 this peculiarity of Luke's narrative, since Plumptre 
 (Smith's Bib. Diet., Art." " Publican ") unwarrantably 
 supposes, probably from the silence of the other two 
 Synoptists, that Matthew may have returned to his 
 calling. 
 
 The effect of Luke's representation of Levi's aban- 
 donment of all his worldly goods in order to follow 
 Jesus, is enhanced as we proceed further in his nar- 
 rative, and read (ver. 29) : " And Levi made him a 
 great feast in his house," at which a great multitude 
 of publicans and of others was present. It was a fare- 
 w^ell banquet, significant at once of Levi's breach with 
 his old life, and of the division which Jesus now pro- 
 
208 ITS EBIONITE TENDENCY. 
 
 voked between the Pharisees and Himself on a social 
 question. The theocratic caste was levelled by Jesus 
 when He ate with tax-gatherers. This, as well as the 
 fact that Levi, according to Luke, purposely made for 
 Jesus a great feast (or reception) in his own house, 
 attended by many members of his own class, is clearly 
 before the Evangelist's mind as he writes, and brings 
 into relief at once the importance of Levi's sacrifice in 
 itself, and the cleavage in the ranks of men which the 
 teaching and practice of Jesus would accomplish. 
 When we turn to Matthew's account, we are left in 
 uncertainty as to whether the meal — for here it is 
 nothing special — took place in the house of Jesus or 
 of Levi. Meyer holds to the former, Godet to the 
 latter, opinion ; and the same dubiety hovers over 
 Mark's words. Luke makes it plain by his precise 
 language that Levi, in purposely giving the feast in 
 his own house, " had something to sacrifice." ^ Mark 
 makes out, suo more, that many tax-gatherers and sin- 
 ners, of their own accord, followed Jesus to wherever 
 tJie meal vms 'partahen of, and were perhaps joined at 
 the table by the scribes of the Pharisees ^ who raised 
 the outcry against Jesus, indirectly through His dis- 
 ciples, for eating and drinking with " publicans and 
 sinners." If this be so, Mark's estimate of the posi- 
 tion is not so definite as Luke's, who conceives clearly 
 
 ^ Farrar, Bible for Schools. 
 
 - The reading will bear out this view. 
 
THE ADDRESS TO THE DISCIPLES. 209 
 
 these facts: (1), the large sacrifice made by Levi ; (2), 
 the feast given in his house ; and (3), the breach caused 
 between Jesus and the theocratic dignitaries on a 
 social question. 
 
 THE ADDRESS TO THE DISCIPLES. 
 
 (Luke vi. 20-49. Cf. jjassages in Matt. v. 1-7. Unknown to Mark. 
 
 With the call of the four disciples, Simon, James, 
 John, and Levi, the specific narratives of that nature 
 stop in Luke, and at vi. 14-16 we have a complete 
 list of twelve disciples who are there also named 
 apostles. Matthew and Mark describe the call of 
 Andrew in addition, but they also maintain silence 
 as to the call of the others. That they all, as well 
 as the general body of disciples, had made similar 
 sacrifices of worldly goods, we cannot doubt from 
 Luke's account, as furnished in this section. It cor- 
 responds with portions of the Sermon on the Mount, 
 as reported by Matthew, and the words of Jesus are 
 addressed in both cases to His disciples (vi. 20 ; cf. 
 Matt. V. 1). But there was present also a multitude 
 of people, as is expressly mentioned by Luke, and 
 only implied by Matthew, some of whom appear, 
 as will be seen below, to be directly denounced by 
 Jesus in words which are peculiar to Luke's narrative. 
 To His disciples, however, the first utterance of Jesus 
 is, " Blessed are yc jjoor, for yours is the kingdom 
 
 
 
210 ITS EBIONITE TENDENCY. 
 
 of God," — a striking consolation for their poverty, 
 whether the result of renunciation or not. Matthew 
 (v. 3) has, " Blessed are the poor in spirit ; for theirs 
 is the kingdom of heaven." Luke's " poor " here are 
 unquestionably the Ta7reivov<; (" them of low degree ") 
 of Mary's song (i. 52). His next beatitude is in the 
 same strain : " Blessed are ye that hunger now \ol 
 TreivoiVTe'; vvv], for ye shall he filled" {')(ppTacr- 
 drjaecrOe) : ^ another remarkable echo of the expres- 
 sion in Mary's song (i. 53) : "He hath filled the hungry 
 with good things [Treiywyra? iveTfkrjcrev cvyadoiv], and 
 the rich he hath sent empty away." 
 
 The second beatitude in Luke, moreover, is in strik- 
 ing contrast to Matthew's (v. 6) : " Blessed are they 
 that hunger and thirst^ after onghteousness [Treti^eoz^re? 
 
 ^ The vei'b here used, xwpTcifa), "to satisfy with food," in New 
 Testament usage is constantly interchanged in the LXX., especiallj' 
 in the Psalms, with the verb irt'/iTrArjjui, "to fill," to translate the 
 same Hebrew word. In the passage which most resembles Luke i. 53 
 — viz., Ps. cvii. 9, ort ix^p^affe \f/vxV'' Kevfju, Kal irfivSicrav iveirXrjaiv 
 ayadwv, " For he satisfieth the empty soul, and the hungry soul he 
 fiUeth with good things," there is only one verb in the Hebrew sen- 
 tence, wliich ill the LXX. is, for the sake of the parallelism, repro- 
 duced by the two Greek ones already mentioned. It is curious that 
 in Mary's song Luke uses one of them (■n-i/xTrKTjfj.i), while' in the 
 beatitude of Jesus he uses the other (xoprd^u), and both are found 
 in Ps. cvii. 9, as noted above. It is useless to plead that the words 
 of Mary and Jesus are to be taken in a spiritual sense, for a reference 
 to Ps. cvii., which sings of the privations of the children of Israel in 
 the wilderness, is enough to refute the contention. See besides 
 Ps. Ixxxi. 16; cxxxii. 15: "Her poor will I satisfy with bread" 
 (tovs tttccxovs aiirrjs xopTacw Sprcoi/). Cf. James i. 9. 
 
 - Luke adheres strictly to the words of the Psalm (cvii. 5 — 
 
THE ADDRESS TO THE DISCIPLES. 211 
 
 Kol St-vlrcoyre? r7]V SiKaioavvrjv, ore avroi '^(opraa-dr}- 
 (TovraC], for they shall be filled.^ The third beatitude, 
 again, " Blessed are ye that weep now [K\a[ovr6<i vvv\, 
 for ye shall laugh" (yeXda-aTe), may be contrasted 
 in its physical directness with the more ethical 
 beatitude in Matt. (v. 4) : " Blessed are they that 
 mown [irevOovvTe^], for they shall be comforted" 
 (TrapaKXrjdTjaovrai). The nearest equivalent in the 
 Old Testament to Matthew's form is found in Isa, 
 Ixi. 3, " to comfort all that mourn " (irapaKoXiaai 
 irdvra'i Tov'i irevOovvra';), — a passage, part of which, 
 be it remembered, Jesus, according to Luke, read in the 
 synagogue at Nazareth. Why, then, does Luke omit 
 the beatitude, " Blessed are they that mourn, for they 
 shall be comforted " ? For the reason, apparently, 
 that both here and in the discourse of Jesus in the 
 synagogue he is regarding Jesus and His mission not 
 so much in their ethical as in their physical bearings 
 on the poor and their condition. The poor are 
 blessed, and theirs is the kingdom of heaven, because 
 they are x^oor, hot because they are poor in spirit ; 
 the hungry are blessed, and shall be filled with food, 
 not because they hunger and thirst after righteous- 
 ness, but because they are hungry; they that weep 
 
 ■Kiivoivra^ Ka\ SixpuvTas), " Hungry and thirsty, their soul fainted iu 
 them," without any modifying term. 
 
 ^ Of course in a figurative sense, because of tlie preceding modi- 
 fication. This is, therefore, the only instance of this usage iu the 
 New Testament. 
 
212 ITS EBIONITE TENDENCY. 
 
 are blessed, and shall laugh yet, because they are 
 ground down, not because they mourn and sigh for 
 comfort. There is to be a complete reversal of fate : 
 they of low estate shall be exalted, the poor shall 
 receive good things, the hungry shall be satisfied with 
 food, and those that weep now shall laugh for very 
 joy over their altered lot.^ Hence, to describe this 
 transport of delight the word yeXdcrare, "ye shall 
 laugh," is used by Luke, but, strangely enough, found 
 nowhere else in the New Testament, except four 
 verses further on. 
 
 The fourth beatitude in Luke refers to social divi- 
 sion — vi. 22, 23 : " Blessed are ye when men shall hate 
 you, and when they shall separate you from their 
 company, and reproach you, and cast out your name 
 as evil, for the Son of man's sake. Eejoice 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." The corresponding beatitude in Mat- 
 thew is based more distinctly on ethical grounds — v. 
 10-12 : " 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, for my sake. Eejoice, and be exceeding 
 
 ^ It is another "turning again the captivity of Zion." See Ps. 
 •cxxvi. 2, 6. Malay's song, especially its opening strain, finds its 
 counterpart here also. See the LXX., and compare with Luke. 
 
THE ADDRESS TO THE DISCIPLES. 213 
 
 glad, for great is your reward in heaven : for so perse- 
 cuted they the prophets which were before you." The 
 words as reported by Luke seem to dwell more on a 
 division of men into two great parties ; and the ground 
 of the ha:tred, separation, reproach, and malediction ^ 
 of the followers of Jesus is their attachment to the 
 " Son of man," — that is, to Jesus in His Messianic 
 character as He has revealed it. The hatred of the 
 world, its slander and blasphemy in casting out their 
 very names as evil, were not to be dreaded by them, 
 because their reward would be great in heaven. The 
 very day when their names would be " cast out as 
 evil " was to be a day of rejoicing and leaping for joy. 
 The poor, the hungry, the weeping lowly ones who 
 should be hated and shunned, reproached and repro- 
 bated for the sake of 'the " Son of man," should exult 
 and leap for joy, because of the very barriers that 
 separated them from the world, and because of the 
 reward awaiting them in heaven. 
 
 This is substantially the view of the four beatitudes 
 of Luke, which -is also taken by Meyer when he says 
 (Com. on Luke) : " Luke has only four beatitudes, and 
 omits (just as Matthew does in the case of irevOovvre'^, 
 the mourners) all indication, not merely that Kkaiov- 
 
 ^ Mej'er understands the words " cast out your name as evil " of 
 reprobation of the very names they bore as being of evil meaning, 
 because they represented evil persons, and not of the greater excom- 
 munication from the synagogue and temple. As we have seen, the 
 exorcising power of Jesus Himself was ascribed to Beelzebub ; and 
 by being called evil, His disciples would know themselves as His, 
 
214 ITS EBIONITE TENDENCY. 
 
 re? (ye that weep), but also that tttcoxol (the poor) 
 and 7r€tvwvTe<i (the hungry), should be taken ethically, 
 so that, according to Luke, Jesus has in view the poor 
 and suffering earthly position of His disciples and fol- 
 lowers, and promises to them compensation for it in 
 the Messiah's kingdom." 
 
 The constant absence in Luke of the modifying 
 phrases which belong to the beatitudes as given by 
 Matthew, remove these sayings into a totally different 
 category. Luke omits, in the same interest, the beati- 
 tude, " Blessed are the meek,^ for they shall inherit 
 the earth," either because he is not here contemplat- 
 ing virtues or graces at all, or because inheritance of 
 the earth may not be a thing to be desired ; and so 
 possessed is he with the antithesis of riches and pov- 
 erty that he strangely omits from his catalogue such 
 purely ethical and spiritual beatitudes as those which 
 relate to the merciful, the pure in heart, and the 
 peacemakers. He reports instead the exhortation of 
 Jesiis (vi. 36) : " Be ye merciful, even as your Father 
 is merciful ; " ^ while purity of heart and the peace- 
 making spirit may be illustrated respectively by two 
 parts of the discourse that follows — vi. 43-45, and vi. 
 
 ^ Luke never uses the word "meek" [irpavs], uot even of Jesus, 
 while Matthew has it in all three times, and one of them of Jesus — 
 xi. 29. 
 
 - Cf. Matt. V. 48 : " Ye therefore shall be perfect, as your heavenly 
 Father is perfect." 
 
THE ADDRESS TO THE DISCIPLES. 215 
 
 27-33. Still, it is true that he nowhere reproduces 
 beatitudes regarding them. 
 
 Not only are the beatitudes of Luke of a different 
 character from Matthew's, but also, with a view to 
 complete the antagonism therein sought to be estab- 
 lished between poverty and riches, he introduces, in 
 close connection, four Woes to balance the four Beati- 
 tudes, which are peculiar to his account. It has been 
 pointed out that in the first Gospel we also find woes ^ 
 (chap, xxiii.) ; but a slight examination of these will 
 show that they are entirely different from Luke's, both 
 as to subject and the persons addressed. Let us take 
 them in order. Each woe is the exact counterpart of 
 a beatitude. The first is denunciatory of the rich — vi. 
 24: "Woe unto you that are rich [TrXovaioa], for yc 
 have received your coilsolation" (TrapdKXrja-tv).- The 
 kingdom of God, the reward of the poor in the first 
 beatitude, is thus contrasted with the mere possession 
 of riches, which is all the consolation the rich shall 
 ever have. " Instead of receiving the consolation 
 which you would receive by possession of the Mes- 
 siah's kingdom (cf. ii. 25, Simeon 'looking for the 
 consolation of Israel '), if you belonged to the Trrcoxoi 
 (poor), you have by anticipation what is accounted to 
 
 ^ Woes corresponding to some of Matthew's will be found in Luke 
 xi. 37-54. Cf. also Ecclus. ii. 12-17. 
 - Cf. James v. 1, 5. 
 
216 ITS EBIONITE TENDENCY. 
 
 you instead of that consolation ! " — (Meyer). Godet 
 endeavours to show that " it is not the rich as such 
 that He curses, any more than He pronounced the 
 poor as such blessed. A Nicodemus or a Joseph of 
 Arimathsea will be welcomed with open arms as readily 
 as the poorest man in Israel." He further supposes 
 that " Jesus here contemplates in spirit " his adver- 
 saries, the rich and powerful at Jerusalem ; and yet he 
 adds, rather contradictorily, " These four woes would 
 be incompatible with the spiritual sense of the terms 
 poor, hungry, &c., in the beatitudes." In answer to 
 the former part of his statement, we must point out 
 that it is with Lukes representation of the teaching 
 of Jesus that we have here to deal, as compared with 
 that of the other two Synoptists, and that no concep- 
 tion will bring into unity all Luke's numerous sayings 
 and pictures concerning poverty and riches but the 
 one which we have presupposed. He is dealing with 
 literal riches and literal poverty, and we ought not to 
 set aside his view of the life and teaching of Jesus, 
 because other facts and sayings are reported by Mat- 
 thew, Mark, or John. In the present case, so far as 
 Luke is concerned, he knows nothing of Nicodemus ; 
 and of Joseph of Arimathaea, Luke does not record 
 that he was a rich man as Matthew does (but not 
 Mark), but simply that he was " a councillor, a good 
 man and a righteous l^a-yaOo^; koX St/cato<?], who was 
 looking for the kingdom of God." There is no evi- 
 
THE ADDRESS TO THE DISCIPLES. 217 
 
 dence of Joseph of Arimatha?a being even known to 
 Jesus, not to speak of " being welcomed by Him with 
 open arms." The only instance in Luke of Jesus 
 showing any favour to a rich man is that of Zaccha^us 
 (xix. 1-10), a chief of the class from whose ranks Jesus 
 had already selected Levi to be a disciple and apostle, 
 and one, be it remembered, whose justification of him- 
 self turns chiefly on the fact that lie gave half his 
 goods to the foor : " Behold, Lord, the half of my goods 
 I give to the poor." The exception proves the rule. 
 In such parables as those of the Ricli Hushandman, 
 the Unjust Steward, and the Rich Man and Lazarus — 
 all peculiar to Luke — we find the moral directed 
 against rich men because of their neglect of the poor ; 
 and in the case of the last mentioned, the only com- 
 fort the rich man receives in his torment is the 
 assurance (xvi. 25), " Son, remember that thou in 
 thy lifetime receivedst thy good things, and Lazarus 
 in like manner evil things ; but now here he is com- 
 forted [TrapaKoXelrac, or consoled], and thou art in 
 ansuish." This" rich man had received his consola- 
 tion {TrapaKXrjacv) in his life, in the possession of 
 his wealth. So in the first woe, the same fate 
 has already overtaken the rich: "Woe unto you that 
 are rich ! for ye have received your consolation " 
 (TrapcLKk'qcnv). 
 
 The second woe is a similar set-off to the second 
 beatitude (vi. 25) — " Woe unto you, ye that are full 
 
218 ITS EBIONITE TENDENCY. 
 
 now [ifiTreTrXTjcrfxevoL ^ vvv], for ye shall hunger " (Trecvd- 
 a-ere) ; and the third (vi. 25) — " Woe unto you, ye 
 that laugh noiv [yeXwi/re? vvv], for ye shall mourn and 
 weep " ^ (TrevOrjcreTe koI KXavaere), is the exact, almost 
 mechanical, counterpart of the third beatitude. They 
 all point to the compensation or retribution awaiting 
 the jovial men of substance and ease in the future, 
 which we see graphically depicted in the parable of 
 the Eich Man and Lazarus. Lastly, as in the fourth 
 beatitude, we have brought before us the idea that, 
 just as the disciples were to rejoice when " men," or 
 society generally, would separate themselves from 
 them, and " cast out their very name as evil," so, in 
 the fourth woe, universal approbation and praise are 
 to be feared as a mark of too close friendship and 
 identification with the evil world (vi. 26) : " Woe 
 unto you when all men shall speak ^ well of you." 
 These beatitudes and woes, so nicely balanced and 
 so sharply moulded, prepare us in some respect for 
 the distance that separates Lazarus at the gate and 
 Dives at the feast, and the greater chasm which still 
 separates them in the next world, under totally re- 
 versed circumstances. Yet these woes could not 
 have been directed against the Twelve, or the general 
 
 ^ Luke uses here of " the full " the other verb, irtjUTrATj/it, which is 
 found in the LXX., Ps. cvii. 9. See note, p. 183, as translating the 
 one Hebrew word "sabha," "to satisfy " (Hiphil). See again i. 53. 
 
 ^ In this verse the verb of Matthew's beatitude, irei/Ofon, to mourn, 
 is now included : cf. James iv. 9, 10. 
 
 ^ Cf. James iv. 4. 
 
THE ADDRESS TO THE DISCIPLES. 219 
 
 body of the disciples, as already for the sake of 
 Jesus they had made themselves poor, but rather 
 against such of the multitude (see Luke vi. 17) as 
 had not become disciples, followers, or renunciants. 
 This becomes apparent when we pass to the expo- 
 sition of the law of love, beginning at ver. 27, in 
 which the phrase occurs : " But I say unto you vMch 
 hear"— i.e., you who give heed and obey me. The 
 same class of obedient disciples is again referred to 
 at ver. 47: "Every one that cometh unto me, and 
 heareth my words and doeth them, I will show you 
 to whom he is like," &c. ;^ while for those of His audi- 
 ence who heard and would not do, is reserved the doom 
 depicted in ver. 49: "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." 
 
 These beatitudes and woes form the main theme 
 of the sermon of Jesus which Luke reports. There 
 is no elaborate discussion of the old and the new 
 teaching regarding the commandments, or almsgiving, 
 or praying, or fasting, as in Matthew : the great in- 
 junction of love,— love without measure, — addressed 
 to " them which hear," together with a warning 
 against judging, is unfolded instead with the most 
 divine breadth, and in terms which, as compared 
 
 1 Cf. also, Matt. v. 44 ; vii. 24, 26. 
 
220 ITS EBIONITE TENDENCY. 
 
 with similar phrases in Matthew, are remarkable for 
 their spirit of absolute self-forgetfulness, renuncia- 
 tion, and active beneficence in contrast with mere 
 non-resistance. Cf. Luke vi. 27, 28, " Love your 
 enemies, do good to them that hate you, bless them 
 that curse you, pray for them that despitefully use 
 you," with Matt. v. 44, " Love your enemies, and pray 
 for them that persecute you " ; also Luke vi. 29, " To 
 him that smiteth thee on the one cheek offer also the 
 other ; and from him that taketh away thy cloak 
 withhold not thy coat also " (here there is no ques- 
 tion of law), with Matt. v. 39, " Eesist not him that 
 is evil ; but whosoever smiteth thee on thy right 
 cheek, turn to him the other also" (v. 40). "And 
 if any man would go to lav: with thee, and take away 
 thy coat, let him have thy cloak also." In describ- 
 ing giving, Luke's form is different from Matthew's : 
 Luke vi. 30 — " Give to every one that asketh thee ; 
 and of him that taketh away thy goods ask them 
 not again ; " Matt. v. 42 — " Give to him that asketh 
 thee ; and from him that would horroio of thee turn 
 not thou away." In Luke there is no %a/)t<f or grace 
 in loving them that love you, or in doing good to 
 them that do good to you, or in lending to them of 
 whom ye hope to receive, because even sinners do 
 these things: the persistence of love in conquering 
 enemies by heaping upon them spontaneously and in 
 overflowing measure all_worldly affections and pos- 
 
THE ADDRESS TO THE DISCIPLES. 221 
 
 sessions is to be the great means of securing the true 
 "luages" (/ito-^09) or reward. Luke vi. 32-35: "And 
 if ye love them that love you, what thank [%apt9] 
 have ye ? for even sinners love those that love them. 
 And if ye do good to them that do good to you, what 
 thank have ye ? for even sinners do the same. And 
 if ye lend to them of whom ye hope to receive, what 
 thank have ye? even sinners lend to sinners, to re- 
 ceive as much again. But love your enemies, and 
 do them good, and lend, never despairing, and your 
 reward [fjnaOb^] shall be great, and ye shall be sons 
 of the Most High ; ^ for he is kind toward the unthank- 
 ful and evil." In Matthew we have no distinction 
 made between %a/3t9 (grace) and "wages" {fiia96<;), 
 nor do we find the same triple manifestation of the 
 new spirit in loving, doing good, and lending, as in 
 Luke, whereby men may show to their enemies the 
 mercy and goodness which God bestows even on the 
 unthankful and evil. Hence the closeness of the 
 connection in Luke here, when he adds, ver. 36, 
 " Be ye merciful, even as your Father is merciful." ^ 
 In Matthew, however, the transition is more abrupt, 
 and the appropriateness of the concluding words, 
 
 1 No higher title is given to Jesus at the Annunciation— i. 32, 
 " Son of the Most High." John shall be called " Prophet of the 
 Most High "— i. 76. See Ps. Ixxxii. 6, " All of you sons of the Most 
 High," 
 
 2 Cf. Matt. (v. 48), "Ye therefore shall be perfect, as your 
 heavenly Father is perfect." 
 
222 ITS EBIONITE TENDENCY. 
 
 "Ye therefore shall be perfect, as your heavenly 
 Father is perfect," coming immediately after the in- 
 junction, " Love your enemies, and pray for them that 
 persecute you," without mention of any concrete form 
 of kindness or beneficence except salutation, is not 
 so apparent. It is merely in connection with the ref- 
 utation of the traditional interpretation of the old 
 precept, "Thou shalt love thy neighbour, and hate 
 thine enemy," that the new injunction to love one's 
 enemies finds its motive : " That ye may be sons of 
 your Father which is in heaven" (Matt, v, 44, 45). 
 But Luke keeps clearly before him the definite duties 
 of giving, doing good, and lending, as the means of 
 expressing amongst men that love which is the kind- 
 ness of God, and which brings " the wages that is 
 great" (o fjbL(r6o<i ttoXu?), of being "sons of the Most 
 High." The reward is thus clearly stated. When, on 
 the other hand, Matthew alludes to positive " reward " 
 or " wages " (f^ia-dof;), it is in connection with the un- 
 ostentatious doing of righteousness, almsgiving, pray- 
 ing, and fasting (vi. 1-18), and then the expression to 
 indicate it runs merely (once), "Else, ye have no 
 wages [fiLcrObv] from your Father which is in heaven " 
 (vi. 1) ; (thrice), " And thy Father, which seeth in 
 secret, shall recompense thee " (aTroBcoaet, aot — vi. 4, 6, 
 18). Whatever the nature of this secret recompense 
 may be, the " wages " of those who have done their 
 righteousness, or almsgiving, or praying, or fasting 
 
THE ADDRESS TO THE DISCIPLES. 223 
 
 " before men, to be seen of them," is simply the pub- 
 Hcity which they sought, and with that they must be 
 content. Further, Luke, in a passage peculiar to 
 himself (yi. 38), emphasises the fulness of the reward 
 awaiting those whose " giving " resembles in its benefi- 
 cence the kindness of God : " Give, and it shall be 
 given unto you ; good measure, pressed down, shaken 
 together, running over, shall they give into your 
 bosom." Whether this bountiful return be made in 
 the present life, or, as Meyer believes, at the judg- 
 ment by the hands of the angels (see Com. on pas- 
 sage, and on xvi. 9), it is, according to Luke, equally 
 the future reward of a spirit unstinted in its love and 
 beneficence towards others. For it is to be noted 
 that he applies the saying, " For with what measure 
 ye mete it shall be measured to you again " (vi. 38), 
 to the whole field of duty sketched in the preceding 
 verses, and not merely to the one sphere of judgment, 
 as in Matt. vii. 1, 2.^ 
 
 These are the chief peculiarities of Luke's account, 
 as compared with Matthew's, of the sermon of Jesus. 
 The other subjects, such as the True Treasure, Single- 
 ness of Service, Anxiety for Food and Clothing, Answer 
 to Prayer, &c. (Matt. vi. 19-34, vii. 7-12), which relate 
 to Ebionitism, are taken up subsequently by Luke at 
 various points in his narrative. They will be discussed 
 as they occur. 
 
 ^ Mark has the saying iu a totally different connection (iv. 24). 
 
224 ITS EBIONITE TENDENCY. 
 
 EXPOSITION OF THE PARABLE OF THE SOWER. 
 
 (Matt. xiii. 19-23 ; Luke viii. 11-15 ; Mark iv. 13-20.) 
 
 Passing over in a word the facts (1) that Luke, true 
 to his aim, strengthens the contrast between John's 
 dress and manner of life and those of the rich and 
 miglity, by the use of peculiar phraseology (vii. 25, 
 " Behold, they which are gorgeously apparelled, and 
 live delicately, are in kings' courts," as compared with 
 Matt. xi. 8, " Behold, they that wear soft raiment are 
 in kings' houses ") ; ^ (2) that in narrating the story ^ of 
 the Sinful Woman at the house of Simon the Pharisee 
 with the parable of the Two Debtors, Luke again estab- 
 lishes a clear contrast, line for line, between her and 
 the churlish inhospitable Pharisee, in all his pride of 
 place ; and (3) that Luke alone of all the Evangelists 
 brings into prominence, at viii. 2, 3, the personal pov- 
 erty of Jesus and the Twelve in requiring to be min- 
 istered unto by certain women, we come to the expo- 
 sition of the parable of the Sower (viii. 9-15), which, 
 on examination, will be found to contain elements of 
 an Ebionitic tendency. Luke's deviations from the 
 accounts of Matthew and Mark are at the least curi- 
 ous, especially when we remember that all the three 
 
 ^ The incident is absent from Mark : cf. James v. 5 ; Ecelus. 
 xiv. 16. 
 
 ^ Note Luke's insertion of this story of an anointing, while he 
 omits the other at Bethany in the house of Simon the leper (Matt. 
 xxvi. 6-13; Mark xiv. 3-9). 
 
EXPOSITION OF THE PARABLE OF THE SOWER. 225 
 
 Synoptists profess to report the ipsissima verba of 
 Jesus. The words which he reports as the utterances 
 of Jesus, he doubtless believed to be authentic on 
 the authority of the sources at his command ; but 
 the circumstance that these sources pointed in a cer- 
 tain direction no more impugns Luke's honesty in his 
 use of them than it warrants us in neglecting to give 
 due dogmatic value to the differences between his 
 account and Matthew's and Mark's. What, then, are 
 they ? Where Matthew (xiii. 21) and Mark (iv. 17) 
 report the words, " When tribulation or persecution 
 [&XL'\lr€(t)<i y) Si&)7/iou] ariseth because of the word," 
 Luke has (viii. 13), " in time of temptation " (ireipaa- 
 fiov), as being more in harmony with the continual 
 discipline (aaK7)at<;) of the Christian life — the constant 
 struggle against the encroachments of the world, and 
 the allurements to desert the ranks of Jesus and to 
 take sides with the enemy. Tribulation or persecution 
 may only arise at times, but temptation, in Luke's 
 conception of the rule of Jesus, is never absent as a 
 factor in the spiritual life. Consequently, a much 
 stronger word is used by him than by Matthew and 
 Mark to indicate the evil result of temptation acting 
 on those " who have no root, and for a while believe " : 
 " they fall away " {cKf^laravrat, they stand aloof, sepa- 
 rate themselves). The separation here alluded to is the 
 converse process of that indicated in vi. 22 : " Blessed 
 are ye when men shall hate you, and when they shall 
 
 p 
 
226 ITS EBIONITE TENDENCY. 
 
 separate you from their company," ^ &c. Those who 
 yield in temptation separate themselves from the com- 
 pany of Jesus. In ]\Iatthew and Mark, however, the 
 result of tribulation or persecution is described by " he 
 stumbleth " (they stumble), — a stumbling-block is en- 
 countered, — all is not so smooth as was imagined. 
 This phrase does not necessarily indicate more than a 
 lapse ; and certainly the impression left on the reader's 
 mind is much weaker than by Luke's word. 
 
 Next, in describing the condition of those " that are 
 sown among the thorns," Matthew and Mark name 
 the evil result as caused by the "care [cares] of 
 the world and the deceitfulness of riches " (yitept/ira 
 ToO alcovo'i Kol 7] aTTcirr} tov ttXovtov) ; while Luke 
 has simply " cares and riches and pleasures of 
 this life " (/juepi/jLvcov koX ttKovtov kol rjSovcov tov 
 filov). Here we have characteristic differences. It 
 is more than doubtful whether the words "of this 
 life " should be taken along with " cares and riches " 
 as well as with " pleasures," and if so, Luke is content 
 to let the word " cares " stand by itself as one of the 
 three enemies here named, because throughout his 
 Gospel he does not admit that any " cares " should 
 find a place in the Christian life. Again, it is 
 " riches " per se, not their " deceitfulness," as in 
 Matthew and Mark, that forms another destructive 
 element, — the thing, to him, carries with its name its 
 ^ Cf. also the saying, " He that is not with me is against me." 
 
EXPOSITION OF THE PARABLE OF THE SOWEK. 227 
 
 own ban. And the last thorny foe, " the pleasures of 
 life " (unknown to Matthew), is reproduced by Mark's 
 indefinite expression, " the lusts of other things " — i.e., 
 those already not named by him. Luke's precise term 
 contains a distinct condemnation of the pleasures of 
 this life in its sensuous forms, which we could hardly 
 gather from Mark's somewhat vague generalisation. 
 Besides, note the verb in Luke : the hearers themselves 
 " are choked " (a-v/jLTrvLyovrai) by cares and riches and 
 pleasures of this life as they go on their way, and 
 they bring no fruit to perfection. But in Matthew 
 and Mark it is " the word " only that is " choked," 
 and becomes unfruitful : nothing is said as to the 
 effect on the character of the person. The difference 
 here is enormous. In Luke the hearers of the word 
 that allow cares and riches and pleasures to grow and 
 cluster round them as they go on their way from day 
 to day, iind that their true life is dying, and the fruit 
 that began to form never comes to maturity (ov reXea- 
 (fiopovacv). The baleful effect of cares and riches 
 and pleasures is thereby enhanced, and the tenacity of 
 spirit required to maintain the Christian conflict is 
 also emphasised by his peculiar word. Lastly, with 
 reference to the third class, note that Luke distinctly 
 indicates that " the good and honest heart " {Kaph'ia 
 KoXfj KoX djadP]^) is the counterpart of the "good 
 
 ^ Cf. Plato's KuXhs KayaOos. a charactei- knowu to Luke aloue iu the 
 Jsew Testament. Cf. Tobit vii. 7. 
 
228 ITS EBIONITE TENDENCY. 
 
 ground " : his goodness is manifest, not only in his 
 understanding and receptive power (Matthew and 
 Mark), but in his determination to hold the word 
 fast {Kari'xpva-iv) in his heart, and, with similar 
 tenacity and perseverance, to bring forth fruit in 
 patience.^ Tliis feature, as distinguished from the 
 mere fact of fruit-bearing and the amount of it, as 
 noted by Matthew and Mark, is another evidence of 
 the assiduous discipline under which, according to 
 Luke, the Christian life is passed. 
 
 Luke, therefore, sets forth more clearly than the 
 other Synoptists the enemies to the efficacy of the 
 Word, and these, especially in the case of the third 
 class, betray an Ebionite source of his narrative. The 
 personal factor, moreover, is brought more prominently 
 forward by him than by the other two. 
 
 In connection with the foregoing ought to be con- 
 sidered the two sections which follow in Luke — viz., 
 regarding the Light, and the incident of the Mother 
 and Brethren of Jesus (viii. 16-21). They illustrate 
 the exposition of the parable of the Sower. 
 
 The man who holds fast the seed in a good and 
 honest heart not only brings forth fruit with patience, 
 but, to vary the figure, must reveal himself like a lamp, 
 as a member of the new kingdom, and as a child 
 of light. This manifestation is at once necessary for 
 genuine influence, and for true spiritual relationship 
 
 1 The opposite of ov xeAecr^. 
 
EXPOSITION OF THE PARABLE OF THE SOWEE. 229 
 
 with Jesus. Wherever the good seed is sown in such 
 good ground, it cannot but grow and multiply if such 
 thorns as the dread of poverty, riches, and pleasures 
 are kept down, any more than a lamp can help giving 
 light if it is not covered with a vessel, or put under 
 a bed. This is the connection in Luke: "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. 
 For nothing is hid, that shall not be made manifest ; 
 nor anything secret, that shall not be known and 
 come to light. Tahc heed therefore hoio ye hear : for 
 whosoever hath, to him shall be given; and whoso-, 
 ever hath not, from him shall be taken away even 
 that which he thinketh he hath." The true principle 
 of growth is therefore the manifestation of the word 
 that is heard and kept fast in a good and honest 
 heart, and the real relationship is a steadfast union 
 with Jesus by hearing the word of God and doing it. 
 In illustration of this latter doctrine, Luke introduces 
 here the story of the Mother and Brethren seeking 
 Jesus, precisely where the subject demands it. Its 
 lesson is, that the most tender relationships of life must 
 be transcended by, or ^ embraced in, the unflagging 
 devotion in hearing and doing the word of God.^ 
 
 1 Note that the same incident in Matthew (xii. 46-50) and Mark 
 (iii. 31-35) is used with special application to the will of God. 
 
230 ITS EBIONITE TENDENCY. 
 
 THE MISSION OF THE TWELVE. 
 
 (Matthew x. 1-15 ; Luke ix. 1-6 ; Mark vi. 7-13.) 
 
 When we come to compare Luke's account with the 
 other two, we see once more how stringently the doc- 
 trine of renunciation is enforced. The Twelve, according 
 to Luke, are ordered to take nothing for their journey, 
 — neither staff, nor wallet, nor bread, nor money ; nor are 
 they to have, at once, two under-garments {■)(^Lr(ava<i), 
 one in use and one to spare. No provision of any 
 kind is allowed, nor means of defence or assistance, 
 nor any but the barest raiment. Nothing could be 
 more meagre. Matthew does not report the very 
 comprehensive command, " Take notliing for your 
 journey," which is adopted by Mark, but he makes 
 some curious exceptions, such as a staff and sandals. 
 The ivcaring of two tunics at once is forbidden in 
 Mark, but in Matthew and Luke the ;possession of two 
 such garments is disallowed. Coin of any kind is, 
 according to all three, out of the question ; but while 
 Luke and Mark agree in forbidding " bread '' to be 
 taken, neither reports the promise of sustenance con- 
 tained in Matthew, " for the labourer is worthy of his 
 food." Altogether, on balancing the various state- 
 ments of the conditions under which the Twelve 
 proceed on their mission, it appears that the terms 
 of service are represented by Luke in the most rigor- 
 ous manner, so far as the possession of property, or 
 
THE MISSION OF THE TWELVE. 231 
 
 even the necessaries of life, are concerned. The pre- 
 cept (xii. 22), " Be not anxious for your life, what ye 
 shall ,eat; nor yet for your body, what ye shall put 
 on," afterwards addressed by Jesus to His disciples, is 
 here anticipated to the letter. If further evidence is 
 required of the severity of discipleship, not to say 
 apostleship, it is afforded in the same chapter which 
 contains these minute regulations for the mission of 
 the Twelve. According to Luke, the indispensable 
 condition of discipleship is this, "And he said unto 
 all, If any man would come after me, let him deny 
 himself, and take up his cross daily, and follow me;" 
 whereas in Matthew (x. 38 ; cf. xvi. 24, to His disciples) 
 and Mark (viii. 34) .we have the less intensive form, 
 '•■ If any man would come after me, let him deny him- 
 self, and take up his cross, and follow me." In Luke, 
 no momentary renunciation or struggle is permitted, 
 but a thorough and absolute self-denial, involving 
 constant effort and sacrifice from day to day. 
 
 These representations are in perfect harmony with 
 Luke's peculiar phrases in the parable of the Sower 
 and its exposition — viz., the surrender of cares, riches, 
 and pleasures ; " the time of temptation," when 
 apostasy ensues ; bringing no fruit to perfection ; and 
 the bringing forth fruit with patience. One thought 
 runs through them all. 
 
 In this chapter, also, we have an illustration of the 
 same spirit in Jesus Himself. It is peculiar to Luke 
 
232 ITS EBIONITE TENDENCY. 
 
 (ix, 51, 53) : " And it came to pass, when the days were 
 wellnigh come that he should be received up, he stead- 
 fastly set his face to go to Jerusalem. . . . And they did 
 not receive him, because his face was as thoiujh he were 
 going to Jerusnlem" (to TrpoacoTrov avrov iar^pi^e 
 rod TTopeveadai). This is an Old Testament expression 
 to signify the determination to carry out a settled 
 resolve. The same inflexible singleness, or even 
 sternness, of purpose which Jesus demands from 
 His followers, He Himself must show. If the disciple 
 is to be as his Master, then the Master must lead the 
 way. Hence Luke reproduces this detail, which is 
 unknown to the other Evangelists. It does not come 
 in till Jesus has twice announced His approaching 
 sufferings and death, has been transfigured in the 
 presence of three of His chosen, and for the first time 
 has laid down the stringent condition " of taking up a 
 cross daily " by any follower of His. Tliough the end 
 be a violent death, as He well foresees, yet in obedience 
 to His mission He steadfastly set His face to go to 
 Jerusalem, and not even rejection by the Samaritans 
 can avail to turn Him aside from His purpose. The 
 severity of the struggle in the case of Jesus Himself 
 is thus vividly emphasised Ijy Luke as by no other 
 Evangelist.^ 
 
 ' Again, at xiii. 33, also peculiar to Luke : " Howbeit, I must go on 
 my way to-day and to-morrow, and the day following ; for it cannot 
 be that a prophet perish out of Jerusalem." 
 
THE THREE ASPIRANTS. 233 
 
 THE THREE ASPIRANTS. 
 
 (LUK5 ix. 57-62; cf. Matt. viii. 19-22. Unknown to Mark.) 
 
 We are not surprised, therefore, that in the same 
 interest the Third Evangelist here subjoins the narra- 
 tives of the Three Aspirants to discipleship (ix. 57-62). 
 The last instance is unknown to Matthew ; the whole 
 three to Mark. They form a complete ethical trio, 
 and reveal the full extent of the abnegation required 
 of true disciples as followers of Jesus. First, as a 
 fundamental idea, there must- be total disregard of 
 personal possessions or comfort : " The foxes have 
 holes, and the birds of the heaven have nests ; but the ' 
 Son of man hath not 'where to lay his head." Next, 
 a subordination, if not transcendence, of earthly 
 relationships and duties for the new spiritual duty : 
 " Let the dead bury their dead, but go thou and preach 
 the kingdom of God." Lastly, there must be, as in 
 Jesus' own steadfastness in setting His face to go to 
 Jerusalem, absolute singleness of purpose, without 
 vacillation or delay in its execution : " No man, having 
 put his hand to the plough, and looking back, is fit for 
 the kingdom of God." ^ 
 
 ^ The story of the Two Aspirants is given by Matthew at viii. 19-22. 
 The first would-be follower is a scribe, according to Matthew ; a 
 certain man, according to Luke. The second is called by Matthew 
 "another of the disciples," but Luke is still indefinite as to his per- 
 sonality. In this case it is Jesus who first speaks, and therefore it 
 is an actual call — " Follow me. " If, according to Matthew, lie was 
 
234 ITS EBIONITE TENDENCY. 
 
 Everywhere in Luke's view of discipleship it is the 
 same hard road that must be trodden, the same daily 
 cross that must be borne, the same constant struggle, 
 the same absolute surrender of the world and the 
 things of the world, and the same snapping of ties. 
 As the consciousness of these facts presses upon the 
 reader of his Gospel, can we wonder that in it we find 
 no such sayings of Jesus as those reported by Matthew, 
 xi. 28-30 : " Come unto me, all ye that labour and are 
 heavy laden, and I will give you rest. Take my yoke 
 upon you, and learn of me ; for I am meek and lowly 
 in heart : and ye shall find rest unto your souls. Tor 
 my yoke is easy, and my burden is light " ? It is rather 
 with severe injunctions of discipleship that Luke 
 closes the section in which he describes the mission 
 of the Twelve, before he narrates a similar mission in 
 the appointment of the Seventy. 
 
 already a disciple, there would be no need for a call ; but, all the 
 same, the call is mentioned in the next verse — ver. 22. To the words 
 of Matthew, " Let the dead bury their dead," Luke adds the positive 
 duty, " But go thou and preach the kingdom of God." In the case 
 of the third aspirant, which is peculiar to Luke, the speaker addresses 
 Jesus as " Lord " (Kvpif), and voluntarily promises to follow Him, but 
 wishes first to say farewell to his family and friends. If Jesus were 
 his Lord, there could be no divided allegiance ; and therefore his 
 request cannot be allowed. Matthew was called, and promptly left 
 all and followed Jesus, yet was suffered to give a farewell feast (Luke 
 v. 28, 29) : this man, acknowledging Jesus as Lord, and promising to 
 follow, proffers an intermediary request to say farewell to his own 
 people, and is pronounced unfit for the kingdom of God. Could 
 anything better prove Luke's conception of singleness of service 
 than this touching story ? 
 
THE MISSION OF THE SEVENTY. 235 
 
 THE MISSION OF THE SEVENTY. 
 
 (Luke x. 1-24. Unknown to Matthew ami Mark.) 
 
 In narrating this mission, Luke naturally employs 
 terms akin to those already used by him in writing of 
 the Twelve ; but there are others also which seem to 
 be imported from ]\Iatthew's account of the same event 
 in chap, x. The peculiarities of Luke's account show 
 that he regarded the mission of the Seventy as not 
 only more important but more dangerous than that of 
 the Twelve, in proportion as difficulties and perils 
 were growing around Jesus Himself. He had just 
 been rejected by the Samaritans, and therefore he* 
 sends the Seventy forth w^th the ominous words : 
 " Depart : behold, 1 send you forth as lambs in the 
 midst of wolves." In these circumstances the words, 
 " Carry no purse, no wallet, no shoes," would bring 
 dismay to their hearts, and test the worth of their 
 discipleship. To go as lambs in the midst of wolves, 
 utterly unprovided and defenceless, was surely a 
 harder duty than that to which, according to Luke, 
 the Twelve were called. So pressing, too, is the call, 
 that they must avoid every delay as they go, and 
 waste no time in saKitations. The farewell which 
 Jesus had already forbidden to the third aspirant 
 could not in any other form be allowed to a chosen 
 band, so numerous as Seventy, on their way to their 
 task. Add to this, that they are by no means assured 
 
236 ITS EBIONITE TENDENCY. 
 
 of a peaceful welcome in any house or city, as is pre- 
 supposed in the case of the Twelve in Luke ; but in 
 the event of such a happy greeting in any house, they 
 are to stay there and be content with such food as is 
 offered to them, eating it, whatever it be, without 
 hesitation, as it is the labourer's " wages " {/j,iad6<;) or 
 hire.^ But in the case of the Twelve, as reported by 
 Luke, the words (ix. 4), "And into whatsoever house 
 ye enter, there abide, and thence depart," lead us to 
 believe that a friendly reception would be the rule. 
 In Matthew, the Twelve are to exercise more caution 
 (x. 11): "And into whatsoever city or village ye shall 
 enter, sear eh out who in it is worthy, and there abide till 
 ye go forth." While, certainly, in Luke it is con- 
 templated that some in a city will not receive the 
 Twelve, yet it cannot be disputed that the subject of 
 rejection, not only in individual houses, but by a whole 
 city, is dwelt upon to a greater extent in the case of 
 the Seventy, and the very forms ^ of speech and ac- 
 tion are prescribed to them in the event of a friendly 
 or an unfriendly reception. Altogether, it is apparent 
 that the terms under which the Seventy go forth on 
 their mission are represented by Luke as being more 
 severe than those imposed upon the Twelve. 
 
 ^ The expression in Matthew runs, '"' For the hibourer is worthy 
 of his food " {rpo(pris). 
 
 " " Peace be to this house ; " " The kingdom of God is come uigh 
 unto you ; " the healing of the sick ; " Even the dust from your city, 
 that cleaveth to our feet, we do wipe off against you : howbeit know 
 this, that the kingdom of God is come nigh " — all peculiar to Luke. 
 
THE lawyer's question. 237 
 
 THE LAWYER'S QUESTION. 
 (Luke x. 25, 26 ; cf. Matt. xix. 16-22 ; Mark x. 17-22.) 
 
 This incident merits a passing glance, if only for its 
 relation to subsequent passages. The question here 
 put, " What shall I do to inherit eternal life ? " is 
 afterwards addressed to Jesus by a rich ruler (Luke 
 xviii. 18-23, Matt. xix. 16-22, Mark x. 17-22), but the 
 reply given here is different. With this answer may 
 rather be compared the answer to the lawyer recorded 
 by Matt. (xxii. 34-40) and Mark (xii. 28-34) as having 
 been made by Jesus in Jerusalem, after His discussion, 
 with the Sadducees oij the resurrection. Luke, at tliat 
 point, omits the incident. This story is, however, 
 similar in its contents. A certain lawyer asks Jesus 
 what he must do to inherit eternal life, and Jesus 
 refers him to the law, of which he is a professed ex- 
 ponent. The lavjycr replies, "Thou shalt love the 
 Lord thy God with all thy heart, and with all thy soul, 
 and with all thy strength, and with all thy mind ; and 
 thy neighbour as thyself;" whereupon Jesus says, 
 " Thou hast answered right : this do, and thou shalt 
 live," The lawyer's question in Matt. xxii. and 
 Mark xii. has reference to which commandment is the 
 first ; and Jems places love of God first and love of 
 one's neighbour second. At this period the dialogue 
 ends in Matthew ; but in Mark it is continued by the 
 
238 ITS EBIONITE TENDENCY. 
 
 scribe, who, re-echoing the words of Jesus, adds the 
 comment, that love of God and one's neighbour is 
 " much more than all whole burnt-offerings and sacri- 
 fices." This observation draws forth an encomium 
 from Jesus, — " And when Jesus saw that he answered 
 discreetly, he said unto him, Thou art not far from 
 the kingdom of God." 
 
 The situation in Luke (x. 25, 26) is differently con- 
 ceived. The question of the lawyer regarding eternal 
 life is put in a tempting spirit (iKTreipd^oov), with no 
 real desire to know the truth, or to become a disciple 
 of Jesus. The attitude of the rich ruler (xviii. 18-23) 
 is, on the other hand, earnest and sincere. Hence the 
 method of Jesus in dealing with both, though the ques- 
 tion is precisely the same, is somewhat different. The 
 lawyer is made to repeat the two great command- 
 ments of the law, while the ruler has rehearsed to him 
 certain specific commands of the Decalogue, which he 
 affirms he has kept from his youth. The lawyer is 
 told, " This do and thou shalt live," and he, too, seeks 
 to justify himself by asking, "And who is my, neigh- 
 bour ? " whereupon the parable of the Good Samaritan 
 is narrated, with the application at the close, " Go and 
 do thou likewise." He is exhorted to widen his con- 
 ception of " neighbour " as broad as humanity itself, 
 and to have mercy upon, and succour, the needy. The 
 rich ruler is similarly confronted with an alternative, 
 " One thing thou lackest yet : sell all that tliou hast, 
 
JESUS ENTEETAINED BY MARTHA AND MARY. 239 
 
 and distribute unto the poor, and thou shalt have 
 treasure in heaven : ^ and come, follow me." 
 
 The two narratives are thus complementary, and 
 throw interesting lights on each other, and on the 
 incident reported later by IMatthew (xxii.) and Mark 
 (xii.) It is noteworthy that while, in the latter pas- 
 sage, the scribe is declared to be " not far from the 
 kingdom of God," there is no instance in Luke of one 
 of his class being favourably regarded by Jesus. 
 
 JESUS ENTERTAINED BY MAETHA AND MARY. 
 
 (Luke x. 38-42. Unl-noivn to 'Matthi-.V! and 'Mahk.) 
 
 In this beautiful pipture of hospitality we have an 
 example of the simplicity of the reception which Jesus 
 doubtless desired for His apostles when He sent them 
 on their way. Who ]\Iartha and Mary were, or where 
 their house was, Luke does not inform us, and the 
 personages and the incident alike are unknown to 
 Matthew and Mark. The story is in a manner parallel 
 with, and in interesting contrast to, Luke's other ref- 
 erence to the ministry of women, already mentioned. 
 Here, there is a refinement introduced on such service, 
 which is quite in harmany with the spirit of Luke's 
 
 ^ Cf. Tobit iv. 8, 9 : " If thou hast abundance, give alms accord- 
 ingly ; if thou have but a little, be not afraid to give according to 
 that little ; for thou layest up a good treasure against the day of 
 necessity. Because that alms doth deliver from death, and suffereth 
 not to come into darkness." 
 
240 ITS EBIONITE TENDENCY. 
 
 view of the relation of the lower things of life to the 
 soul. Martha has received Jesus into the house, and 
 is resolved to give Him a hearty welcome, and she and 
 Mary, her sister, set about making preparations. In a 
 little while Mary deserts her sister to sit down near 
 to Jesus as a learner to hear His word ; and in remon- 
 strance, Martha asks, with some natural petulance, 
 " Lord, dost thou not care that my sister did leave me 
 to serve alone ? " urging Jesus to bid Mary to take her 
 part in the work. Whereupon Jesus utters a gentle 
 reproof to Martha for her being so cumbered with 
 much serving : " Martha, Martha, thou art anxious 
 and troubled [fiepifj^va^; kuI dopv^d^y] about many 
 things, but of one thing there is need.* The words of 
 Jesus show that it is possible to exaggerate or overdo 
 such hospitality as is necessary to show to one like 
 Jesus, who is living on the bounty of others. Mary, 
 in resting satisfied with discharging a needful amount 
 of service in order to listen to the discourse of Jesus, 
 has earned for herself the distinction of having " chosen 
 the good part [rr/i/ dyaOrjv yu,eptSa] which shall not be 
 taken away from her," while Martha's excess of care 
 and bustling activity as plainly exclude her from a 
 share in that good part. One thing only is needful ; 
 the barest provision for the bodily life will suffice : 
 and in supplying the wants of others, the greatest sim- 
 plicity must be practised. Man shall not live by bread 
 alone, but by every word which proceedeth out of the 
 
THE IMPORTUNATE FlilEND. 241 
 
 mouth of God. No cumbrous serving ; the main care 
 is to be devoted to the life that is more than meat. 
 
 THE IMPORTUNATE FRIEND. 
 
 (Luke xi. 5-9. Unknown to Matteew and M^rk.) 
 
 The first four verses of this chapter are occupied 
 with Luke's version of the Lord's Prayer, and the occa- 
 sion which called it forth from Jesus. He had been 
 praying, and one of the disciples desired that He should 
 teach them to pray, as John had taught his disciples. 
 ]\Iatthew, on the other hand, introduces the prayer in 
 the Sermon on the Mount as a model prayer, given by . 
 Jesus in contrast to the ostentatious prayers of the 
 hypocrites, and the " vain repetitions " of the Gentiles. 
 The prayer is not found in Mark at all. After the 
 prayer, and by way of illustration, comes Luke's pecu- 
 liar story of the Importunate Friend, followed by a 
 general discourse on prayer, the latter being almost, 
 with one important exception, word for word the same 
 as in Matt. vii. 7-11. 
 
 The principal idea here enforced is the dependence 
 of man on the bounty of God, and not only so, but 
 man, as evil, in relation to the heavenly Father, as 
 supremely good. In the Lord's Prayer, as given by 
 Matthew as well as Luke, the personal requests of the 
 petitioner are limited to three things — bread, forgive- 
 ness of, and preservation from, sin. With the first 
 
 Q 
 
242 ITS EBIONITE TENDENCY. 
 
 only have we to deal here. Whatever may be the 
 meaning of kiriovatov in both passages, Luke adds to 
 it the qualifying phrase to KaO' rjjjiepav (IMatthew, 
 a-rjfjbepov), " day by day," just as he has done at ix. 23, 
 in speaking of " taking up one's cross," to enforce the 
 idea that day by day we are dependent on God for 
 bread. This dependence is not so obvious in Mat- 
 thew's version of the petition. The needs of the tem- 
 poral life are thus reduced to the lowest terms, and 
 those of the spiritual absorb them. Here follows the 
 story of the Friend at Midnight, which throws an en- 
 tirely new complexion on the whole context. In the 
 discourse on prayer, beginning, " Ask and it shall be 
 given unto you," which is common to Matthew and 
 Luke, the argument is a minori ad majus : " If ye 
 then, being evil, . . . how much more shall your 
 heavenly Father," &c. The story of the Friend at 
 Midnight is interposed by Luke to show the certainty 
 that prayer will be heard by God, — a certainty which 
 is exemplified even in the case cited, where the request 
 is granted for bare importunity's sake. Though the 
 friend will not give bread to his friend in his need, at 
 midnight, for friendship's sake, even in order to save 
 him from the disgrace of inhospitality, yet will he 
 give him, not only three loaves but more, if required, 
 because of his very shamelessness in asking. God is 
 as certain to give, but not on the same grounds. He 
 is good, but man is evil. Therefore, as He cannot be 
 
THE IMPORTUNATE FRIEND. 243 
 
 truly typified as being thus bought off by mere impor- 
 tunity, the argument of the story turns on a contrast : 
 it is, in fact, the argument, c contrario. God gives, 
 not so much because He is importuned, but because 
 of His very nature He cannot help giving. He cannot 
 forsake His children, or deny them daily bread, any 
 more than an earthly sinful father, who has a tie to 
 his children beyond that of friendship, mocks the 
 petitions of his son for bread by offering him a stone, 
 for fish by offering him a serpent, or for an egg by 
 offering him a scorpion. The principle of love, in this 
 case, will secure the gift of sustenance desired, in a 
 nobler way than in the case of the importunate friend, 
 where a lower claim than friendship prevailed : how 
 much more then will God, the heavenly Father, be 
 certain, in virtue of His unalterable relationship to 
 men, to give not only bread, — for that is a small mat- 
 ter, — or even good things (ayada, as in Matthew), but 
 His own Koly Spirit (as in Luke) to them that ask 
 Him ? From this important deviation in Luke's ver- 
 sion of this passage, we learn that the course of thought 
 is from the material to the spiritual: temporal mercies, 
 even daily bread, are transcended altogether, and the 
 Holy Spirit is the one supreme gift to be asked for — a 
 possession which is not merely, as Farrar supposes, 
 less general than Matthew's " good things," but in 
 comparison with which bread, " good things," the life 
 that now is, sinks into infinitesimal insignificance. 
 
244 ITS EBIONITE TENDENCY. 
 
 This is one of the most important passages in Luke 
 that can be cited in support of an Ebionite source for 
 much of his Gospel, 
 
 THE TRUE EELATIONSHIR 
 
 (Luke xi. 27, 28. Unknoivn to Matthew and Mark.) 
 
 The triumphant refutation by Jesus of the blas- 
 phemy that He cast out demons by the prince of the 
 demons, evoked from a woman in the crowd a motherly 
 tribute of admiration : " Blessed is the womb that bare 
 thee, and the breasts which thou didst suck." ^ This 
 mother's testimony to a mother's blessedness Jesus 
 does not allow to pass without comment ; and after 
 His reply, at viii. 21, " My mother and my brethren 
 are these which hear the word of God, aad do it," we 
 can hardly expect any other answer to the woman 
 than this, " Yea, rather, blessed are they that hear 
 the word of God, and keep it." The mere earthly 
 relationship of parent and child is of little account 
 compared with the spiritual affinity with God, of 
 hearing His word and keeping it — a blessedness 
 which even this unknown woman might share. 
 
 From the fact that Luke, as is his habit, records 
 two such incidents, identical in meaning and almost 
 in language, we are led to believe that he attaches 
 
 ^ Elisabeth had pronounced a similar eulogy on Mary before the 
 birth of Jesus — i. 42 : " Blessed art thou among women, and blessed 
 is the fruit of thy womb." Cf. also xiv. 15. 
 
THE TRUE RELATIONSHIP. 245 
 
 great importance to the doctrine, that even the most 
 tender human relationships must be transcended in 
 obedience to the word of God. ]Matthew and Mark 
 relate, it is true, the story regarding the mother and 
 brethren of Jesus, at xii. 46-50 and iii. 31-35 respec- 
 tively, and, according to their report, it is the " vnll of 
 my Father " or the " ivill of God " that is to be done. 
 The difference is in itself unimportant, but the expres- 
 sion " word of God " in Luke can be satisfactorily 
 accounted for in both instances. On the first occasion 
 Jesus has just finished His enunciation and exposition 
 of the parable of the Sower, in which, as we have 
 seen, the seed is expressly declared to be the word of • 
 God, and the conclusion is, " Take heed, therefore, how 
 ye hear." His mother and brethren cannot " come at 
 him for the crowd," and when His attention is called 
 to this fact, Jesus solemnly declares that the by- 
 standers, who have just heard the word of God pro- 
 claimed, shall be to Himself as mother and brethren, 
 if they do it. The same fitness marks the use of the 
 expression " word of God," as reported by Luke on the 
 second occasion. The reply of Jesus to the wonder- 
 ing, admiring woman, " Yea, rather, blessed are they 
 that hear the word of .God, and keep it," comes, as 
 we have seen, immediately after Jesus refutes the 
 calumny regarding the source of His exorcising 
 power, concluding with the graphic discourse on the 
 unclean spirit " seeking rest and finding none " ; and 
 
246 ITS EBIONITE TENDENCY. 
 
 Luke is careful to say, in introducing the exclama- 
 tion of the woman in the crowd, " And it came to pass, 
 as he said these things " (iv rS XeyeLv avrbv ravra). It 
 is none other than the " word of God " the woman has 
 heard, and hence the point of the reply of Jesus. 
 
 But in Matthew and Mark it is different. The in- 
 cident of the mother and brethren occupies the place 
 of that of the woman in the crowd ; and though Mat- 
 thew, at least, uses the introductory words, " while he 
 was yet speaking to the multitudes " (eVt avrov XaXovv- 
 ro<i Tol'i 6^ot<;), he and Mark, nevertheless, report 
 Jesus as saying, " Whosoever shall do ^ [Troi'^a-rj] the 
 will of my Father" (God), &c., apparently with less 
 fitness than Luke to the context. 
 
 The real significance, however, of these two episodes 
 lies not in these minor details, but in the fact that 
 twice over, for Matthew's or Mark's once, Luke places 
 the parentage of Jesus in such striking contrast to 
 another and a deeper relationship possible between 
 Him and all who hear and do the word of God. The 
 Evangelist's emphasis of this point prepares us for the 
 apparently hyperbolical language of xiv. 26, where 
 Jesus lays down to the great multitudes that accom- 
 panied Him the first condition of discipleship : " If 
 any man cometh unto me, and hateth not his own 
 
 1 Note that Luke, in dealing with the incident of the mother and 
 brethren of Jesus, uses the same verb {Troiovvres, doing the word of 
 God) as here, but to the woman in the crowd a different one 
 {(pvKaaaovTis). 
 
JESUS DINES WITH A PHARISEE. 247 
 
 father, and mother, and wife, and children, and 
 brethren, and sisters, yea, and his own life also, he 
 cannot ,be my disciple," The preference of Jesus to 
 kindred is much less strongly expressed in Matthew 
 (x. 37) : " He that loveth father or mother more than 
 me is not worthy of me ; and he that loveth son or 
 daughter more than me is not worthy of me." Be- 
 sides, nothing is said in Matthew as to hating ones 
 own life also. 
 
 These differences are not accidental, for they are of 
 a kind that occur too frequently to be accounted for 
 in that way. The fact is, that wherever Matthew 
 has expressions or incidents favourable to Luke's 
 point of view, these gippear in the latter's narrative 
 heightened in colour by some extra touches, or re- 
 duplicated on the same or increased proportions. 
 This is especially true of the Ebionite features of 
 the Gospel. 
 
 JESUS DINES WITH A PHARISEE. 
 
 (Luke xi. 37-41. Unhnoimi to Matthew and Mark.) 
 
 Here we have another instance of Luke's practice of 
 bringing Jesus and the Pharisees together socially, for 
 the purpose of contrast, and of reproving the latter. 
 Jesus did not wash before dinner. Formerly, at Simon 
 the Pharisee's, Jesus reproached his host for not pro- 
 viding the necessary means of ablution, but only after 
 
248 ITS EBIONITE TENDENCY. 
 
 the sinful woman's .symbolic act had been performed. 
 He was a foe to all washings and ceremonies, especially 
 if they were put in the place of a religious spirit. Here, 
 the ground of the reproof is, that God is the creator 
 alike of what is outward and what is inward: the 
 pure spirit of the inner life will sanctify the outward 
 observance. It is, however, with the means of amend- 
 ment prescribed by Jesus that we have here to do. 
 This detail is unknown to any other Evangelist, though 
 Matthew (chap, xxiii. 25, 26), in recording the woes 
 pronounced against the Pharisees, has some expressions 
 similar to those contained in this passage. The cure 
 for these ceremonious, money-loving Pharisees, who 
 were not distinguished for either secret or ostentatious 
 almsgiving, was simple enough : " Howbeit give for 
 alms ^ [iXerj/jioavvrjv] those things which arc within ; and 
 
 ^ Cf . Tobit i. 3, " And I did many almsdeeds [i\er]ixo<rvvas] to my 
 brethren." (Acts ix. 36) ii. 14: "Where are thine alms and thy 
 righteous deeds?" xii. 8-10 : " It is better to give alms than to lay 
 up gold ; for alms doth deliver from death, and it shall purge away 
 all sins." xiv. 10, 11 : "Manasses gave alms and escaped the snare of 
 death which one set for him ; . . . and now, my children, see what 
 alms doeth, and how righteousness doth deliver." iv. 7 : " Aiid to all 
 them that live justly give alms of thy substance ; and when thou 
 givest alms, let not thine eye be envious ; do not turn thy face from 
 any poor man, and the face of God shall not be turned away from 
 thee. If thou hast abundance, give alms accordingly ; if thou have 
 but a little, be not afraid to give according to that little ; for thou 
 layest up a good treasure for thyself against the day of necessity. 
 Because that alms doth deliver from death, and suffereth not to come 
 into darkness. For alms is a good offering unto all that give it, in 
 the sight of the Most High." See also iv. 16. Ecclus. vii. 10 — 
 " Be not faint-hearted in thy prayer, and neglect not to give alms ; " 
 
QUAKREL ABOUT AN INHEEITANCE. 249 
 
 heholcl, all tilings are clean unto you." What is to be 
 siven as alms, it is difficult to determine : whether the 
 contents of the cups and platters, or " what things ye 
 can," or " what je have at hand." But the point is of 
 little importance, compared with the outstanding fact 
 that sometliing must be sacrificed in charity to the 
 poor, and that " would purify their banquets." Meyer 
 quotes a Eabbinical precept, " Eleemosyna tequipollet 
 omnibus virtutibus ; " and Jesus here, according to 
 Luke, seems to adopt seriously the spirit of the saying, 
 as indicating that a rich man's denial of himself in 
 bestowing even the contents of his cups and platters 
 on the poor is the foundation of true purity, inward 
 and outward. This is a peculiarly Ebionitic touch.^ 
 It is Luke's illustration of the discourse on Washings 
 in Matthew (xv.) and Mark (vii.), which he omits. 
 
 QUAEREL ABOUT AN INHERITANCE: PARABLE 
 OF THE RICH FOOL. 
 
 (Luke xii. 13-21. Unhnou-n to Matthew and Mark.) 
 
 Chap. xii. opens with the statement that "many 
 thousands of the multitude were gathered together," 
 whereupon Jesus delivers a discourse. His friends 
 
 ver. 32 ; xii. 3 — "There is no good ... to liim that giveth not alms 
 gladly." 
 
 1 Have we in this singular incident a hint of wherein the rich man 
 failed in his duty to the beggar at his gate, and a forecast of the 
 passage about inviting the poor, and the great supper (xiv. 12-24) ? 
 
250 ITS EBIONITE TENDENCY. 
 
 (xii. 4) are warned to have no fear of bodily injury or 
 death : spiritual ruin, and he that hath power to cast 
 into Gehenna, are rather to be dreaded. This exhorta- 
 tion is fortified by pointing to God's solicitude for the 
 birds of the air, that are worth so little in the market- 
 place : how much more, then, should men trust to Him 
 for protection ? The bodily life and its affairs are of 
 little moment after all ; the main object is to be owned 
 as one in spirit with the Son of man. This discourse 
 is also found in Matthew (x. 26-33 ; xii. 32 ; x. 19, 20), 
 but its value is increased in Luke, not only by the 
 modifications^ to be found in his version, but much 
 more by the illustrative narratives which follow in 
 this chapter, two of which are peculiar to his account. 
 These are the quarrel about an inheritance, and the 
 parable of the Eich Fool. We shall consider them in 
 order. 
 
 ■ In spite of this doctrine laid down by Jesus regard- 
 ing the present life and the value of earthly goods, one 
 of His hearers — probably one of the " friends " ad- 
 dressed — wishes Him to interfere in the matter of an 
 inheritance, but the task is promptly declined with 
 the words, " Man, who made me a judge or a divider 
 over you ? " This fact gives additional weight to 
 the coming injunction against a grasping spirit, 
 
 ^ E.g., " And after that have no more that they can do ; " "I will 
 warn you whom ye shall fear ; " "yea, I say unto you, fear him ; " 
 " are not five sparrows sold for two farthings." 
 
QUAEREL ABOUT AN INHERITANCE. 251 
 
 which Jesus addresses to all present. Covetousness 
 {rrXeove^ia) was the cause of the unbrotherly quarrel 
 in question, and as the desire of having is based on a 
 false estimate of the value of worldly goods, Jesus 
 utters the warning, " Take heed and keep yourselves 
 from all covetousness ; for a man's life consisteth not in 
 the abundance of the things which he possesseth." ^ 
 " It is not superfluity that avails to support a man's 
 life by what he possesses " — (Meyer). The force of the 
 warning seems to be this : if you have enough for the 
 support of your life, do not imagine that by increasing 
 your goods you enhance the certainty or the value 
 of your life ; rather the reverse result may ensue, as 
 may be seen in the faj:e of the Rich Tool. And then 
 follows the parable. This husbandman, already rich, 
 reaps such a superabundant harvest that he has no 
 room to receive it; and in his exultation (cf. the 
 fierewpl^eo-de of ver. 29) of selfish glee he resolves to 
 pull down his barns and build greater, where he may 
 bestow all his corn and his " good things " (ra dya6a — 
 cf. Matt. vii. 11). He holds a little dialogue with his 
 soul, and promises it many years' enjoyment of the 
 " good things " he has laid up for it : " Take thine ease, 
 eat, drink, be merrj"^ (dvairavov, (fidye, irie, ev- 
 (ppalvov). Ko more labour; all rest, all enjoyment. 
 
 1 Margin of R. V. : " For not in a man's abundance consisteth his 
 life, fi-om the things which he possesseth." 
 ^ Cf. Tobit vii. 10 : (piyf, irif, /col •^Sews yivov. 
 
252 ITS EBIONITE TENDENCY. 
 
 He speaks complacently of my fruits, my barns, my 
 corn, my good things, my soul, as if he were the lord 
 of the universe. But in thus placing his affections on 
 the " good things " of this life, he is called a fool for 
 his pains, and on the very night of his soliloquy he is 
 struck down, and parted for ever from his possessions. 
 His superfluity made his life neither more blessed nor 
 more certain : the presumption rather is that if he had 
 had less, his life would have been longer and his happi- 
 ness greater. He feared only " him who could kill the 
 body " (see vv. 4, 5) ; he had no fear before his eyes of 
 " him that had power to cast into Gehenna." ^ He had 
 no sense of dependence on God for anything ; he laid 
 up his treasures only for himself^ not with God. Had 
 he used his wealth by becoming rich towards God in 
 giving alms (see vv. 33, 34), and thus making for him- 
 self a purse that waxed not old, his fate might have 
 been different. Such is the moral of the story : " So is 
 he that layeth up treasure for himself, and is not ricli 
 toward God."' Godet quotes the saying, "He who 
 giveth to the poor lendeth to the Lord," as explanatory 
 of the phrase " rich toward God." 
 
 1 The expression "they require [^airaiTovai] thy soul of thee " may 
 be compared with " shall they give " (vi. 38) and " they may receive " 
 (xvi. 9). All these expressions are peculiar to Luke. Meyer under- 
 stands the two last of the angels; why not also the first? 
 
 ^ Cf. Ecclus. v. 1-3: "Rely not upon thy goods, and say not, 
 I have enough. Give not rein to thy inclinings, and thy lustiness, 
 to walk in the desires of thine heart ; and say not, who shall control 
 me ? For the Lord will surely punish thee." Cf. Ecclus. xi. 14-19 ; 
 Ps. xx.xix. 6. 
 
QUAKREL ABOUT AN INHERITANCE. 253 
 
 That such is the meaning of the parable becomes 
 more evident as the discourse proceeds. Whatever the 
 multitude may do, or how they may be impressed with 
 the parable, Jesus turns now to his disciples (ver. 22) 
 and presses the lesson home in the passage beginning, 
 " Thei-efore I say unto you, Be not anxious [/x^ ixe- 
 pc/jbvdre] for your life, what ye shall eat ; nor yet for 
 your body, what ye shall put on. For the 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 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 was 
 not arrayed like one of these. 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 [/xeTewpi- 
 ^eade]. 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 his 
 kingdom, and these things shall be added unto you." 
 
254 ITS EBIONITE TENDENCY. 
 
 This discourse is almost identical with a part of the 
 Sermon on the Mount in Matthew (vi. 25-33), and is 
 there introduced by the saying regarding the impos- 
 sibility of serving two masters, or of serving God and 
 mammon, — a passage which appears in Luke at xvi. 
 13, at the close of the parable of the Unjust Steward. 
 In Matthew the same close connection with the pre- 
 ceding context is observed as in Luke, " Tlicrcforc I 
 say unto you." But a glance of comparison shows 
 that the discourse in Luke gains enormously in force 
 from the preceding parable of the Pdch and Foolish 
 Husbandman. The whole imagery of the discourse 
 recalls every feature of the parable : this parable, in 
 fact, stands in the same relation to the discourse as 
 the story of the Importunate Friend to the dis- 
 course which follows it. The rich husbandman was 
 " anxious " only for his life (yjrvx^]), and took counsel 
 with his soul (a/tu^?^) for ease and eating and bodily 
 comfort : the disciples are exhorted against such 
 anxiety, because God who gave the life would give the 
 lesser good of sustenance, and would provide raiment, 
 seeing that He gave the greater gift of the body. The 
 ravens that neither sow nor reap, nor liave store- 
 chamber nor barn ((WoOijKr}), are now in apposite con- 
 trast to the rich husbandman, whose sowing and 
 reaping were so abundantly successful, and whose 
 barns {airoOrjKas:) were to be rebuilt on a grander 
 scale ; yet they are fed by God and kept alive, while 
 
QUAKREL ABOUT AN INHERITAXCE. 255 
 
 lie is snatched away suddenly from the midst of all his 
 " good things." The lilies, so common and yet so won- 
 droiisly arrayed and clothed by the hand of God without 
 any effort of their own, are now set in sharpest opposi- 
 tion to those who, like Solomon and the rich husband- 
 man, were anxious for the body, what they should put 
 on, and wdio, after all their care, are as suddenly removed 
 from their " pride of place " as " the grass in the field, 
 which to-day is, and to-morrow is cast into the oven." 
 The contrast is complete in every feature. Faith in 
 God for necessary food and raiment is all that is 
 required for the life that now is. These things, 
 besides, are no more to be sought for than cared for, 
 as we learn from the ^plainer command in Luke, ver. 
 29 : " And you [/cat u/iet?, like the ravens, the lilies, 
 or the grass], seek not ye what ye shall eat, and what 
 ye shall drink, neither he ye uplifted in your mind " (/i^ 
 /jieTecopi^eade,^ like the rich husbandman gloating over 
 his bountiful harvest). Matthew's version merely 
 repeats the " be not anxious " of the beginning of the 
 passage. Such " seeking after " these things is a mark 
 of the " nations of the world " (" the nations," jMatthew) 
 — of all those who have no faith in God. There is 
 only one worthy object of quest, the kingdom of God 
 — not only to be sought first, but to be sought to the 
 exclusion of all other thinu;s. Luke brino;s this feature 
 out quite distinctly — ver. 31 : " Hoivhcit seek ye [ttXtjv 
 ^ See LXX. ; Isa. v. 15 ; Ps. cxxxi. 1 ; Micah iv. 1 ; 2 Mac. vii. 34. 
 
256 ITS EBIONITE TENDENCY. 
 
 ^TjreLTe] the kingdom of God, and these things 
 shall be added unto you." Compare this with 
 Matthew's version : " But seek ye Jirst [^T/reire Be 
 TrpMTov] his kingdom and his righteousness, and all 
 these things shall be added unto you." To Luke, 
 " the kingdom of God " renders the mention of " his 
 righteousness " superfluous ; and therefore the com- 
 mand, " Seek ye the kingdom of God," stands boldly 
 forth in all its simplicity, and without any secondary 
 object being hinted at, as the sole aim of the disciples 
 of Jesus. God necessarily provides the adequate food 
 and clothing (ravTa, these things), for which there is 
 to be no anxiety whatever. 
 
 On this lofty and all-absorbing striving Luke con- 
 centrates his reader's attention. Hence he omits any 
 reference, such as is found in Matthew in this con- 
 nection, to anxiety for the morrow, as being of al- 
 together inferior interest. His climax rather is to 
 show how this kingdom is to be obtained, and to 
 report the assurance of Jesus that it is the " Father's 
 good pleasure " (euSoKrjaev 6 Trarrjp) to give the dis- 
 ciples the kingdom. The passage is peculiar to Luke, 
 and recalls certain characteristics already noted. Lest 
 the disciples should be dismayed by the severity of 
 the pursuit, and by the bare prospect of material 
 sustenance before them, the words of Jesus, ver. 32, 
 " Fear not, little flock [to fiiKpov TroifivLov] ; for it is 
 
QUARREL ABOUT AX INHERITANCE. 257 
 
 your Father's good pleasure to give you the kingdom,"^ 
 are spoken with tender encouragement. And for this 
 end they are enjoined to sell what they have, and to 
 give alms ; to make for themselves purses that wax not 
 old, a treasure in heaven - that faileth not, where no 
 thief draweth nigh, neither moth destroyeth {irfoXriaare 
 ra virdp'^ovra v/xo)v, Koi hore i\.er}/jL0(Tvv7]v. Tlonjaare 
 eavTOL^ /3a\dvTia fir] TraXatov/jieva, Orjcravpov civeK- 
 XeiiTTov iv Tol<i ovpavol<i, oirov KXe7rTrj<; ovk iyyi^et, 
 ovSe arj^ Stacfidelpei,). There is no doubt that this 
 passage enforces the literal renunciation of all earthly 
 possessions, and the application of the proceeds to the 
 giving of alms. By this means the disciples, though 
 poor, will be blessed : tliey will now have purses (cf. x. 
 4), but age cannot touch them ; they will have a treasure 
 which will not fail like earthly riches (xvi. 9, e/cXtV?;), 
 beyond the reach of thief or moth. The disciples 
 must part with every form of property, in order that 
 they may be " rich toward God," and receive imperish- 
 able treasure as compensation hereafter. They as 
 well as the rich Pharisees (xi. 41) are commanded to 
 
 ^ See Luke xxii. 29 : " And I appoint unto you a kingdom, even as 
 my Father appointed unto me, that ye may eat and drink at my table 
 in my kingdom." 
 
 - Matthew has tlie precept, vi. 19, " Lay not up for yourselves 
 treasures upon the earth," &c., but he does not show how it is to be 
 done. Cf. Ecclus. xl. 24, " Brethren and help are against time 
 and trouble ; but alms deliver more than both," — and manj' other 
 passages. 
 
 R 
 
258 ITS EBIONITE TENDENCY. 
 
 give alms (Bore ekerjiMoavvqv) ; and as almsgiving can 
 only be rendered to the poor, the inference is that the 
 only real use of riches or worldly goods is to devote 
 them to the poor. If the treasure is thus placed, it 
 cannot but follow that the heart will be there also. 
 
 We see, then, that Luke here presents a perfectly 
 homogeneous doctrine of riches and poverty, illustrated 
 by phrases and incidents peculiar to himself. The 
 idea of compensation, or reversal of the conditions 
 of this life, is revived in the passage which follows, 
 xii. 35-37, in which the faithful servant is waited upon 
 at meat by his lord, who girds himself as a servant.^ 
 
 DIVISION THE FIRST RESULT OF THE 
 DOCTRINE OF JESUS. 
 
 (Luke xii. 49, 50. Unknoivn to Matthew and Mark. Matt. x. 
 34-36 ; Luke xii. 51-53. Unknoivn to Mark.) 
 
 The ties of human relationship could not remain 
 unatfected by this teaching. It is like fire- cast upon 
 the earth — xii. 49 : "I am come to cast fire upon the 
 earth ; and what will I, if it is already kindled." 
 Twice already (viii. 19-21 ; xi. 27, 28) has Luke reported 
 sayings of Jesus on this subject ; and now He is rep- 
 resented as announcing Himself as the cause of open 
 
 ^ Peculiar to Luke : cf. xvii. 7-10. 
 
 - John had already said that the l>a23tism of Jesus would be " with 
 the Holy Ghost and with fire." 
 
DIVISION THE FIRST RESULT OF THE DOCTRINE. 259 
 
 division in the very heart of the family circle. " The 
 vehement spiritual excitement forcing its way through 
 all earthly relations, and loosing their closest ties " 
 (Meyer), caused by the teaching of Jesus, would re- 
 ceive its full impetus when He would accomplish 
 the " baptism " before him. There must be sifting and 
 division before there can be peace. Luke has this 
 thought more clearly before him than either Matthew 
 or Mark, as is proved not only by these introductory 
 verses, which are peculiar to his account, but also by 
 the more detailed and rigorous domestic antagonism 
 to be immediately described. The domestic cleavage 
 portrayed by Luke is of the sharpest kind, yet he. 
 takes care to avoid mention of the " sword " (fzd'^aipa) 
 of Matthew's account, because that would savour of 
 civil or political strife : " Think ye that I am come to 
 give peace in the earth ? I tell you, Nay ; but rather 
 division " (StafMepLafxov). The picture in Luke is very 
 graphic: "For there shall be from henceforth [cItto 
 rov vvv] five in one house divided [Stafie/nepca/jLevoL], 
 three against two, and two against three. They shall 
 be divided [Sta/jLepLaOija-ovrai], 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." In Matthew the passage is found in 
 the discourse to the Twelve (x. 34-36), and runs as 
 follows : " Think not that I came to send peace on the 
 
260 ITS EBIONITE TENDENCY. 
 
 earth : I came not to send peace, but a sword. For I 
 came to set a man at variance \hi,')(aa-aL\ against his 
 father, and the daughter against her mother, and the 
 daughter-in-law against her mother-in-law : and a 
 man's foes shall be they of his own household." Luke 
 reiterates the idea of division, and represents it in a 
 more thoroughgoing way than Matthew. Not only 
 are the three (son, daughter, and daughter-in-law) 
 ranged against the two (father and mother), as in 
 Matthew, but the two are ranged against the three. 
 The division is thus complete and mutual. But note 
 that it does not yet reach actual hostility, as in 
 Matthew : " And a man's foes [e%^/c»ol] shall be they 
 of his own household." That terrible result is, how- 
 ever, only postponed : the conflagration which Jesus 
 alludes to is not yet raging. Consequently, the actual 
 hostility between the nearest relations, which Matthew 
 here announces, is predicted later in Luke (xxi. 16, 17 ; 
 cf. Mark xiii. 12, 13): "But ye shall be delivered up 
 even by parents, and brethren, and kinsfolk, and 
 friends ; and some of you shall they cause to beput to 
 death : and ye shall be hated of all men for my name's 
 sake."^ The tenderest bonds will burn like tow in the 
 " fire " of the teaching of Jesus. 
 
 ^ There is nothing equivalent to this iu Matthew. 
 
EXHORTATION TO INVITE THE POOE. 261 
 
 EXHORTATION TO I^sVITE THE POOR. 
 (Luke xiv, 12-14. Unhnown to Matthew and Mark.) 
 
 The presence of Jesus at meat in a Pharisee's house 
 gives another opportunity to Luke to record at least 
 two discourses in this chapter (xiv.) which are not 
 to be found in Matthew or Mark — (1), a parable 
 spoken to " those which were bidden " to the meal, 
 against their pride in choosing out the chief seats ; 
 and (2), an exhortation to "him that had bidden 
 Jesus " to invite the poor. With the last only have 
 we here to deal. Jesus had noticed the quality of 
 the guests beside Him at table, especially as they ' 
 strove to occupy the seats to which they thought they 
 were entitled ; and, after addressing them, he turns 
 to his host and plainly declares that the poor, the 
 maimed,^ the lame, and the deaf are to be invited to 
 dinner or supper rather than one's friends, or brethren, 
 or kinsmen, or rich neighbours. They have it in their 
 power to invite in their turn, but the others are not 
 able to do so. Therefore, in view of the life to come, 
 invite those who cannot invite thee in return, and 
 " thou shalt be blessed, for thou shalt be recompensed 
 in the resurrection of the just." Whether it was the 
 practice of the Pharisees, as it is with some, to invite 
 those only who could invite them in return, the com- 
 
 1 Meyer cites Plato, Crit., p. 53 A : x'^^*'^ ''''' TV(p\ol Kal &\\oi 
 avdirripOL. 
 
262 ITS EBIONITE TENDENCY. 
 
 mand is clear, and also the motive for it, — recompense 
 hereafter. The discourse may be taken as illustrative 
 of the saying (vi. 33, 34), " And if ye do good to them 
 that do good to you, what thank have ye ? for even 
 sinners do the same. And if ye lend to them of whom 
 ye hope to receive, what thank have ye ? Even sin- 
 ners lend to sinners, to receive again as much." 
 
 THE GREAT SUPPER. 
 
 (Luke xiv. 15-24 ; cf. Matt. xxii. 1-10. Unknown to Mark.) 
 
 The discourse at the table is not yet finished. The 
 guests generally had been addressed; the host had 
 been exhorted; and now one of the guests, giving 
 utterance to the ejaculation,^ " Blessed is he that shall 
 eat bread in the kingdom of God," receives in reply 
 the story of the Great Supper. In some respects 
 it resembles the parable of the Eoyal Marriage Feast, 
 given by Matthew at xxii. 1-10. The latter is more 
 distinctly a judgment on the Jewish nation than the 
 former, the peculiarities of which are too special for 
 historical identification. The origin of the two dis- 
 courses is different. Matthew gives his parable a 
 marked historical colour by narrating, immediately 
 before, the parable of the Wicked Husbandmen, which 
 Luke, as well as Mark, also reports, and, suo more, 
 
 ^ The utterance of the woman in the crowd (xi. 27) is of the same 
 category, natural but superficial. 
 
THE GREAT SUPPER. 263 
 
 introduces a king as the giver of the marriage feast, 
 while in Luke it is merely "a certain man made a 
 great supper." Moreover, IMatthew brings into prom- 
 inence the cruel treatment which the favoured people 
 gave to the servants of the king : " The rest laid hold 
 on his servants, and entreated them shamefully, and 
 killed them ; " together with the vengeance which the 
 king exacted : " But the king was wroth ; and he sent 
 his armies, and destroyed those murderers, and burned 
 their city." There is nothing of all this in Luke, nor 
 of the incident of the man found at the feast without 
 a wedding-garment, which clearly points to the last 
 judgment. The prominent feature in Luke's picture _ 
 is the declinature of the rich and the well-to-do, who 
 give particular, though unsatisfactory, reasons for their 
 absence. These excuses refer to (1) worldly posses- 
 sions (a field, five yoke of oxen) ; and (2) worldly 
 relationship (" I have married a wife "), — precisely 
 the two hindrances, according to Luke, to the call to 
 enter the kingdom of God. The excuses are not even 
 recorded in Matthew : " But they made light of it, and 
 went their ways, one to his own farm, another to his 
 merchandise." Then as to the new guests : in Luke 
 the rich are simply set aside ; nothing more is done 
 with them, and no army of vengeance is sent out 
 against the murderers. Precise orders are given to 
 the servant as to who are to be brought in from the 
 streets and lanes of the city : " The poor and maimed 
 
264 ITS EBIONITE TENDENCY. 
 
 and blind and lame," — and a second time the servant 
 is sent out, to bring in a still lower class from " the 
 highways and hedges," — the wanderers, beggars, and 
 houseless folk.^ The house must be filled. But only 
 once, in Matthew, are the servants sent forth "into 
 the partings of the ways," to bid and gather as many 
 as they shall find, good and bad. These might include 
 members of all classes. But, in Luke, the poor and 
 maimed and blind and lame, and the denizens of the 
 highways and hedges, are exclusively to be sought 
 out, — no other consideration, moral or spiritual, being 
 taken into account. Consequently, in Luke, there is 
 no trace of a judgment or punishment, except in the 
 selection of those who are to replace the guests first 
 invited ; and the conclusion of his story, therefore, 
 is : " For I say unto you, that none of those men 
 which were bidden shall taste of my supper," — so 
 different in its bearing from the conclusion in Mat- 
 thew : " For many are called, but few chosen." 
 
 Hence, if the story in Luke has a reference to the 
 history of God's dealings with the Jewish nation,^ its 
 moral is : the rich and the well-to-do are set aside for 
 the poor and maimed and blind and lame, and the 
 vagrants who have no home. The former have de- 
 clined the invitation to blessedness of life ; thev shall 
 
 ^ See Meyer in loc. 
 
 - Note that the scene of Luke's story of the Great Feast is not tlie 
 holy city, as in Matthew. 
 
THE CONDITIONS OF DISCIPLESHIP. 265 
 
 not eat bread in the kingdom of God unless they 
 make friends with the poor. 
 
 THE CONDITIONS OF DISCIPLESHIP. 
 
 (A) Jesus to be preferred to kindred. 
 
 (B) The cross to be borne. 
 (Matt. x. 37, 38 ; Luke xiv. 25-27. Unknown to Mark.) 
 
 (C) Tlie cost to be counted. 
 (Luke xiv. 28-32. Unknoivn to Matthew and Mark.) 
 
 (D) A II possessions to be renounced. 
 (Luke xiv. 33. Unknown to Matthew and Mark.) 
 
 (E) The spirit of sacrifice to be maintained. 
 (Luke xiv. 34, 35 ; cf. -Matthew v. 13 ; Mark ix. 49, 50.) 
 
 (A) For the last time Luke gathers together in a 
 significant cluster, as nowhere else in the Gospels, the 
 conditions of discipleship. The occasion is simply the 
 presence round Jesus of so many followers : " Now 
 there went with him great multitudes,^ and he turned 
 and said unto them." Luke, more than any other 
 Evangelist, attests the popularity of Jesus up to this 
 point ; in fact, the climax seems to have been already 
 reached at xii. 1, where we read that many thousands, 
 or myriads, of the multitude had so suddenly as- 
 
 1 From the beginning of His public ministry Jesus is, according to 
 Luke, attended by multitudes — iv. 42 ; v. 1 ; vi. 17 ; vii. 1, 11 ; viii. 4, 
 19, 40; ix. 11, 37; xi. 27, 29; xii. 1 (myriads), 54. 
 
266 ITS EBIONITE TENDENCY. 
 
 sembled that they trode one another down. All the 
 " hard sayings," uttered then and after, regarding 
 fearless trust in God for food and clothing, against 
 covetousness, and in favour of renunciation of worldly 
 goods, had evidently not diminished the following of 
 Jesus to any great extent ; and it could not have been 
 otherwise than painful to Him to see this thoughtless 
 mob pursuing Him, without realising the nature of 
 their attachment to Him. Hence Luke reports that 
 Jesus " turned, and said unto them," &c. " The nearer 
 He is to His own painful self-surrender, the more de- 
 cidedly and ideally His claims emerge" — (Meyer). 
 They " come unto Him," and yet are they ready to be 
 His disciples ? So He proposes the strict conditions : 
 " If any man cometh unto me and hatdh [/xicret] not his 
 own father, and mother, and wife,^ and children, and 
 brethren and sisters, yea, and his own life also, he 
 cannot be my disciple." There is no fining down this 
 word "hate" : it is far stronger than Matthew's, " He 
 that lovdh father" &c., "more than me," addressed (x. 
 37), be it remembered, to His disditUs, not to a yet un- 
 decided and fickle crowd. If the multitude could not 
 rise to the sublime sacrifice of their affections, and 
 their own life also, they could not become His disciples. 
 This is the first region in which the " division " spoken 
 of at xii. 51-53 must appear, when the question of 
 allegiance to Jesus arises : no relationship, however 
 
 ^ " Wife and children" are again included at xviii. 29. 
 
THE CONDITIONS OF DISCIPLESHIP. 267 
 
 dear and close, is to stand in the way. The very 
 tenderest and deepest roots of family life are to be 
 torn up. 
 
 (B) Xot only so, but personal suftering must be 
 accepted — the cross must be borne. " Whosoever doth 
 not hear his oicn cross [^aa-rd^eL rov a-ravpov eavrov], 
 and come after me, cannot be my disciple." Hitherto 
 Luke, as well as Matthew (x. 38, xvi. 24) and Mark 
 (viii. 34), has used the milder form of expression 
 " take up " (\a/ji/3dvei) the cross ; but here, in this 
 passage, which is peculiar to him, the word is /Saa-rd^ei, 
 (cf. Gal. vi. 2, 5, of burdens), a word which in its 
 severity corresponds with the other term " hate," and ' 
 implies pain and weariness. 
 
 (C) The rigour of these sacrifices is illustrated by 
 the stories of the Improvident Builder and the Im- 
 provident Warrior, both of which, peculiar to Luke, 
 enforce the necessity of counting the cost before 
 becoming a disciple of Jesus. The task before the 
 intending disciple is gigantic, and will demand the 
 whole resources of the individual. If begun rashly 
 and in ignorance of one's forces, it may end not only 
 in ridicule, as in the case of him who begins to build 
 a tower and cannot finish it, but, what is far worse, it 
 may end in crushing defeat or an inglorious peace, as 
 in the case of the improvident king. The last state 
 of such a man, who makes a hasty, ill - considered 
 sacrifice, even for the sake of Jesus, may be worse 
 
268 ITS EBIONITE TENDENCY. 
 
 than the first. There is no issue from the struggle 
 but death or victory. A disciple, having made his 
 sacrifice after due deliberation, must " bear his cross," 
 and continue faithful to the end. In this aspect, these 
 narratives exemplify, in some degree, the phrases of 
 the parable of the Sower, which Luke alone has re- 
 produced : " bring no fruit to perfection," " hold it fast 
 and bring forth fruit with patience." 
 
 {D) As if to leave the extent and severity of the 
 sacrifice in no doubt, Luke represents Jesus as add- 
 ing : " So, therefore, whosoever he be of you that re- 
 nounceth not all that he hath [ou/c aTroTacrcrerat iraai, 
 Totf eavTov virdp'^ovcnv], he cannot be my disciple." 
 There is nothing like this for sweeping self-abnegation 
 and sacrifice in the whole New Testament. Its lan- 
 guage is too precise and literal to be explained away or 
 allegorised. The renunciation of everything — posses- 
 sions, relationships, &c. — is here made an indispensable 
 and unavoidable condition of discipleship.^ 
 
 (U) Lastly, this spirit of renunciation must be 
 maintained : it is the salt of the new life of disciple- 
 ship, to preserve it from decay, and to give it taste. 
 Salt is good for nothing, — it is absolutely worthless, — 
 if it has lost its peculiar property ; so the disciples, if 
 they return to the spirit of the world, and crave its 
 goods, have lost the power of spiritual life. Who can 
 
 ^ Julian made this passage the pretext for his robbery of the Edes- 
 san Church. See Robertson, Ch. Hist., i. 343. 
 
PARABLE OF THE UNJUST STEWARD. 269 
 
 describe their condition ? Men cast out ^ the salt : 
 what of apostates ? " He that hath ears to hear, let 
 him hear." 
 
 These conditions, indeed, contain the elements of 
 " division " ; and it is remarkable that after this we 
 read no more, in Luke, of great multitudes following 
 Jesus. Only once later (xviii. 36) is there mention 
 of a " multitude going by " as Jesus drew nigh unto 
 Jericho ; but in the parallel passage in Matthew (xx. 
 29) and Mark (x. 46) we read respectively, " a great 
 multitude followed him " ; and " he went out from 
 Jericho, with his disciples and a great multitude." It 
 is evident that, in Luke, the hard conditions laid 
 down, as above, had ^nt many of the multitudes to 
 their homes. 
 
 PAEABLE OF THE UNJUST STEWARD. 
 (Luke xvi. 1-13. Unknown to Matt, and Mark.) 
 
 This chapter, with the doubtful exception of one 
 passage - (ver. 18), deals entirely with riches and the 
 use of them. 
 
 The parable of the Unjust Steward, spoken to the 
 
 1 BaA\oucrt is without a subjeot. Is it to be classed with Swaovcrt 
 (vi. 38), airaiTovcri (xii. 20), and Se^uvrai (xvi. 9) ? See note on p. 252. 
 
 - The only allusion to divorce in the Third Gospel. Was it because 
 divorce was easy to rich men, like the money-loving Pharisees, that 
 the denunciation of Jesus occurs here ? The mere putting away of 
 the woman by the man, without the cause assigned by Matthew 
 (v. 32, xix. 9), is all that Luke here refers to. 
 
270 ITS EBIONITE TENDENCY. 
 
 disciples only, may be taken, in a sense, as supple- 
 mentary to the parable of the Eich Fool (xii. 16-21), 
 by exemplifying how he might have better employed 
 his wealth. Its teaching undoubtedly is to show how, 
 by skilfully {<ppovifi,o)<;, ver. 8) using earthly posses- 
 sions, entrance may be obtained into the ]\Iessiah's 
 kingdom. A steward is charged by his lord of wasting 
 his goods on himself. In his dilemma, he devises a 
 clever scheme, with the connivance of his master's 
 debtors, whereby a portion of the debt of each is 
 " written off," so that, in the event of his dismissal, 
 sheer gratitude might induce them to receive him into 
 their houses. He thus prudently endeavours to make 
 friends of them against the day of his disgrace, — a 
 clever trick, which is nevertheless praised by the 
 master, not for its dishonesty, but for its prudent 
 forethought (ver. 8) : " And his lord commended the 
 unrighteous steward, because he had done prudently " 
 {(f)povl/jico<i). As a son of this world (ot viol rov al(iivo<; 
 TovTov), he had acted with an eye to the future, in a 
 manner which it would be well if the sons of the light 
 (tou9 vioi)^ Tov ^&)T09) displayed. Yet he is still an 
 unrighteous steward, although he acted in such a 
 prudent way for his own interests in the future. This 
 is the sole point in the story on which Jesus wishes 
 the disciples to fix their attention. Let them learn a 
 lesson from the method of this wicked man, and pru- 
 dently provide for themselves friends, by means of 
 
PARABLE OF THE UNJUST STEWARD. 271 
 
 bestowing their possessions on others, so that when 
 they are done with the world and the things of the 
 world, 'they may be received into " the eternal habita- 
 tions," and compensated for their sacrifice. Let such 
 be their prudence (ver. 9) : " And I say unto you, Make 
 to yourselves friends by means of the mammon of 
 unrighteousness [eavToi<i Troc^aare (ptXov^ e/c tov 
 fiafiovd T?79 aBiKMs;] ; that, when it shall fail, they 
 may receive ^ you into the eternal tabernacles " (Se- 
 ^(ovrai ^ vfjLa^ et<? to.? alcoviov^ aKr)vd<i). Unless we 
 suppose that Jesus is speaking ironically, this seems 
 to be the interpretation of His exhortation. 
 
 Further, as vv. 10-12 show, it is only by this kind' 
 of faithful use of " the mammon of unrighteousness " 
 (the " very little " of earthly goods) that the disciples 
 can be faithful to " the true mammon " (the riches of 
 the kingdom of God, or the " much " of the parable). 
 If they be not thus faithful in that which is another's 
 (viz., the goods .of this world), who shall give them 
 what is truly their own (viz., their inheritance in the 
 world to come)? 
 
 "Worldly goods are here undeniably styled the 
 ''mammon of unrighteousness," just as the steward 
 is called unrighteous. They are evil — dWorpiov — 
 something not essential to man, but only to be em- 
 ployed for a definite purpose, to secure " the eternal 
 
 ^ The subject of this verb is not expressed, and is uncertain ; but 
 see note on p. 252. 
 
272 ITS EBIONITE TENDENCY. 
 
 tabernacles." To carry out this object, prudence or 
 wisdom — such as " the sons of this world " show — is 
 required ; and in the pursuit " the sons of the light " 
 must keep the end steadily in view, with singleness of 
 service. Here Luke adds, as in Matt. vi. 24, "No 
 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." The passages are the same ; but in Luke 
 what a flood of light is thrown on the words by the 
 preceding parable and discourse ! The service and 
 love of mammon are thus unquestionably bad ; the 
 only real service is the service of God. But the use 
 of mammon is to be discreetly made M'ith a view to 
 secure " the eternal tabernacles." 
 
 A clear Ebionite contrast is thus established, on the 
 one hand, between " the sons of this world " and the 
 service of mammon, and, on the other hand, " the sons 
 of light" and the service of God. Just as the rich 
 Pharisee (xi. 41) and the disciples (xii. 33) were ex- 
 horted to give alms, in order to secure a higher moral 
 end or good (in the case of the latter, " purses that wax 
 not old, an unfailing treasure in heaven "), so here the 
 disciples are urged, in more concrete terms, to pru- 
 dently make friends by means of whatever mammon 
 they have, evil as it is, in order that some, perhaps the 
 angels, may receive them into the eternal tabernacles. 
 
THE PARABLE OF THE RICH MAN AND LAZARUS. 273 
 
 THE PAEABLE OF THE KICK MAN AND LAZAEUS. 
 
 (Luke xvi. 19-31. f'Hi-/ioi«i <o Matthew a«cZ IVLvrk.) 
 
 Though addressed to the disciples, the last parable 
 and discourse were heard by the Pharisees also, who, 
 with publicans and sinners, were present (xvi. 14). 
 Luke is the only Evangelist who applies the epithet 
 " lovers of money " ((f)t\dpyvpot) to the Pharisees. 
 They tried to serve God and mammon, but their love 
 was entirely placed with the latter. This is why the 
 epithet money -loving is here introduced. The dis- 
 course of Jesus, to which His own poverty would add 
 emphasis, exasperated the Pharisees so much that they. 
 " scoffed at him " (i^euvKTTjpL^ov)} After arraigning 
 them for their justification of themselves, of which 
 a more pointed reproof would be afterwards given 
 (xviii. 9-14, parable of Pharisee and Publican), Jesus 
 proceeds to give another example of a rich man who 
 had still more flagrantly neglected the opportunity, 
 which his riches gave him, than the rich husband- 
 man. In the parable of the Eich Man and Lazarus, 
 we have not merely the punishment and abasement of 
 
 ^ Cf. Luke xxiii. 35, " the rulers scoffed at him," where Matt, 
 (xxvii. 39) and Mark (xv. 29) Jiave, " thej^ that passed bj- railed on 
 him." Luke never represents the people as railing or .scoffing at 
 Jesus, but only the rulers and the Pharisees. This treatment of 
 Jesus bj"^ the Pharisees is expressed by the word found in Ps. xxii. 7 
 (LXX.): "All they that see me laugh me to scorn" (^eixvKTripKTav 
 fie); ver. 1 — -"My God, my God, why hast thou forsaken me !" 
 quoted by Matthew and Mark, but not bj' Luke. 
 
 S 
 
2 74 ITS EBIONITE TENDENCY, 
 
 a rich man, but the reward and exaltation of a poor 
 beggar. It is an almost literal illustration of the 
 Beatitudes and Woes as given by Luke (see above, 
 p. 210). In this one parable, peculiar to Luke, is 
 concentrated, as in a powerful picture, the whole Ebiou- 
 ite doctrine of the Gospel. The contrast, both in this 
 world and the next, in the condition and fate of the 
 two actors in the drama, is complete. The one a cer- 
 tain rich man,^ the other a certain beggar; the one 
 " clothed in purple and fine linen," the other " thrown 
 down " (i^e/3X7]To) at his gate, full of sores and no 
 doubt half -naked; the one "living in mirth and 
 splendour every day," the other " desiring to be fed 
 with what fell from the rich man's table ;"'^ the 
 neglect of the rich man,"^ the other cared for only 
 by dogs that licked his sores — thus adding to his 
 degradation, because they were unclean animals. 
 Not one word is said of the moral character of 
 either the rich man or Lazarus. The rich man's 
 neglect of Lazarus is rather implied than expressed ; 
 yet even if that neglect be taken at the full score, 
 it is the sole moral delinquency chargeable to him : 
 but that is his whole failure. No one has ever ven- 
 tured to affirm piety of the beggar, or any claim to 
 favour except his misery. This point must be kept 
 
 1 His name is not mentioned, though the beggar's is — Lazarus. 
 
 - Cf. Matt. XV. 27. 
 
 ■* This is not certain, only probable, judging from what follows. 
 
THE PAKABLE OF THE RICH MAN AND LAZARUS. 275 
 
 clearly in view, else the connection of the parable 
 with the parable of the Unjust Steward and other 
 peculiar features of Luke's account will be quite ob- 
 scured, especially if elements altogether foreign to the 
 story be imported into it. The rich man's one crime 
 was that, with a beggar lying at his gate in such piti- 
 able plight, he did not " make to himself friends by 
 means of the mammon of unrighteousness," and could 
 not therefore be received into the eternal tabernacles, 
 when he passed away from all his magnificence. 
 
 Totally unlike in life, these two, representing the 
 antipodes of Jewish society, iDCcame at last alike at 
 death. But only for a moment. They both died, it. 
 is true, but their former condition is completely 
 reversed.'^ We do not read that Lazarus was even 
 buried, as was the rich man ; but he is " carried away 
 by the angels into Abraham's bosom," i whereas the 
 rich man, buried no doubt with all due pomp, is in 
 torments (eV jSaa-dvots:) ^ in the under- world (Hades is 
 the LXX. translation of Heb. Sheol). His agony is 
 accentuated by seeing that, while he himself is a long 
 way (aTTo /xaKpoOev) from Abraham, Lazarus is actually 
 in his bosom, realising the dream of sensuous bless- 
 edness of the Eabbins. In his lifetime Lazarus had 
 desired — we do not know with what fervour of 
 
 1 Cf. Baruch iii. 16-19. 
 
 - Cf. Wisdom of Solomon iii. 1 : " The souls of the righteous are 
 in the hand of God, and no torment [pdcrwo^] shall touch them." 
 See Luke xvi. 23, 28. 
 
276 ITS EBIONITE TENDENCY. 
 
 entreaty — to be fed with crumbs from the rich man's 
 table ; now it is Ms turn to implore for a similar boon, 
 but all in vain : " 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." Lazarus, 
 to whom he denied the crumbs from his table on earth, 
 is now recognised by him, and entreated to become the 
 bearer of even a drop of cold water ! But the thing 
 is impossible.^ The human life of both Lazarus and 
 himself is over ; his chance of making friends with the 
 poor beggar is lost for ever ; and therefore the answer 
 comes, " Son, remember ^ that thou in thy lifetime 
 receivedst thy good things [aTreXa/Se? tcl a'yaOd aov iv 
 "^y ^^V crov], and Lazarus in like manner evil things 
 [to, KaKo] ; but now here he is comforted, and thou 
 art in anguish " (vvv he wSe TrapaKoXelTat, crv Sk 
 oSvvdo-at). Here, again, everything is in perfect con- 
 trast. The tables are now turned ; the balance is 
 readjusted. The one — the rich man — had already 
 received his full tale of "good things," which,, as well 
 as his life, he is now reminded, he had foolishly called 
 " his own " ; and the other, in like manner, had received 
 " evil things " (ra KUKa), which, in that life which was 
 not his real one, could never be justly said to have 
 
 ^ Cf. Ecclus. xiv. 16 : " Give and take, and beguile thy soul ; for 
 there is no seeking of dainties in Hades." 
 
 - Cf. Ecclus. xviii. 25 : " In time of plenty, remember tlie time of 
 hunger ; in days of riches, poverty and need." 
 
THE PAKABLE OF THE RICH MAN AND LAZAEUS. 277 
 
 been his.^ The rich man had received a full quittance 
 in the past life ; the poor man had received only evil 
 which was not his due : therefore he is comforted, and 
 the rich man is in anguish. " If," as Meyer observes, 
 " the ricli man had not used his treasures for splendour 
 and pleasure, but charitably for others, he would, when 
 that splendour and pleasure had passed away from him, 
 have still retained as arrears in his favour the happi- 
 ness which he had dispensed with." The only arrears 
 before the poor man was a reversal of his condition ; 
 things could not be worse with him than they had been. 
 
 In the total absence of any ascription of goodness 
 or piety to the poor man, whatever may have been tha 
 fault of the rich man,^we cannot regard this parable in 
 any light except that of an Ebionite apologue. Lazarus 
 is a type of the poor {irTwxpt — vi. 20), the hungry 
 (7reLV(t)VTe<i — vi. 21), and the weeping («:Xaioi/Te9 — vi. 22), 
 who shall receive the kingdom of God, and be filled 
 (i. 53), and exult ; while the rich .shall be sent empty 
 away (i. 53). They have received their comfort or 
 consolation (aTri'^eTe rijv irapaKk'qa-iv — vi. 24) in their 
 temporal life ; but consolation is reserved for the poor 
 in the next {vvv Be &Be nrapaKoXelrat — xvi. 25). 
 
 " And beside all this, between us and you there is a 
 
 ^ Note, as Meyer points out, that avTov, " his," is not added to 
 " evil things." This is important, as the possessive pronoun is added, 
 in the case of the rich man, to "good things" and "hfetime." Like 
 the rich husbandman, this rich man may have been accustomed to 
 speak of my (joods, my life, my house, &c. 
 
278 ITS EBIONITE TENDENCY. 
 
 great gulf ['x^da-fxa fJ^eya] fixed, that they which would 
 pass from hence to you may not be able, and that none 
 may cross over from thence to us." An impassable 
 gulf lies now between Lazarus and the rich man, 
 though on earth it was but a step from the banquet- 
 ing-hall to the gate : the bridge was not made on earth 
 by means of the help that would have " made friends " 
 of the poor beggar, and now the chasm must remain 
 for ever unspanned. " The abyss between the children 
 of this world and the children of God is not filled up 
 by death, but only reversed and fixed " — (Fuchs). 
 
 THE DAYS OF THE SON OF MAN. 
 
 (Luke xvii. 22-o7. Cf. Matthew xxiv. ; Mark xiii.) 
 
 This passage is not to be confounded with the 
 eschatological discourse given later in the Gospel, in 
 chap, xxi., with which Matt. xxiv. and Mark xiii. are 
 parallel. It deals rather with the coming of the king- 
 dom, or the revelation of the Son of man. The Phari- 
 sees had asked (xvii. 20) when the kingdom of God 
 should come, and received for answer, " The kingdom 
 of God cometli not with observation : neither shall 
 they say, Lo here ! or, There ! for lo ! the kingdom of 
 God is within you." The kingdom was, in germ, already 
 in their midst, but when it should be revealed was 
 another matter. To the disciples (ver. 22), therefore, 
 Jesus addresses a discourse, showing more confiden- 
 
THE DAYS OF THE SON OF MAN. 279 
 
 tially that many trying days will come, and many 
 false expectations be raised, and the Son of man 
 Himself shall suffer and be rejected of the genera- 
 tion, before the Son of man be revealed {airoKoXv'Tr- 
 reTuc). Whether this revelation corresponds with the 
 " coming of the Son of man in a cloud with power 
 and great glory," recorded at xxi. 27, is open to doubt, 
 the language reported here by Luke being very gen- 
 eral : " the days of the Son of man ; " " so shall the Son 
 of man be in his day ; " " in the days of the Son of 
 man ; " " the day that the San of man is revealed." 
 It is difficult to determine whether these expressions 
 refer to the Parousia or not ; but in chap. xxi. 24-28' 
 the destruction of Jerusalem is undoubtedly associated 
 with the Parousia, which is marked also by the appear- 
 ance of marvellous portents. May it not be one of 
 Luke's duplicate passages ? However that may be, it is 
 plain that a crisis, swift as lightning, shall come upon 
 the world when- men, as in the days of Noah and Lot, 
 all busy with their affairs, shall be taken by surprise, 
 and it will be imperative on all to choose sides, and even 
 to part with everything that pertains to this life, and 
 even life itself, in order to be saved. A time is com- 
 ing when the closest intimacy or fellowship in work 
 or rest ^ will not avail ; and the " division " spoken of 
 formerly by Jesus will be realised in another sense. 
 Though this passage be held to be distinct in char- 
 1 Cf. xvii. 34, 35. 
 
280 ITS EBIONITE TENDENCY. 
 
 acter from chap, xxi., it must, however, be admitted 
 that it contains many expressions which are found in 
 Matt. xxiv. (cf. Mark xiii.), the parallel to Luke's 
 chap, xxl—e.g., vv. 23, 24, 26, 31, 35, 37. But there 
 are peculiarities which stamp it as independent. The 
 reference to the days of Noah is substantially the 
 same, but an allusion to Lot and Lot's wife, peculiar 
 to Luke, is introduced to still further illustrate the 
 unprepared state of men for the crisis : " In the days 
 of 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 destroyed them all : after the same 
 manner shall it be in the day that the Son of man is 
 revealed." The elaborate list of worldly employments 
 given here is to be noted, inasmuch as it enhances the 
 value of Lot's sacrifice in leaving Sodom, At such a 
 time as Jesus indicates, there must be complete aban- 
 donment of all earthly possessions and relationships : 
 " In that day, he which shall be on the house-top, and 
 his goods in the house, let him not go down to take 
 them away ; and let him that is in the field likewise 
 not return back." Undelayed flight is the only course 
 of safety. Lot was saved because he fled, leaving all 
 his possessions behind him, and without sending his 
 thoughts back, or looking back, towards what he had 
 abandoned. Not so his wife : she looked back,^ and 
 
 ^ See Gen. xix. -26. 
 
THE DAYS OF THE SON OF MAN. 281 
 
 perished. " Remember Lot's wife." She is taken as 
 the type of those who give a half-hearted assent to the 
 demands of the kingdom, and who, after putting their 
 hands to the plough, look back and are not fit for the 
 kingdom of God (cf. ix. 62). Immediate abandonment 
 of all possessions, and life itself, is the first condition 
 of the new state of alliance with the Son of man, so 
 as to pixserve alive (^cooyovelv — originally to give birth 
 alive ^) the natural life in a new form : " Whosoever 
 shall seek to gain [TrepiirocTjaaaOat] his life shall lose 
 it ; but whosoever shall lose his life shall jwcserve it 
 alive." In the first statement of this paradox (ix. 24, 
 parallel to Matt. xvi. 25 ; Mark viii. 35 ; cf. ]\Iatt. x. 
 39) there is a perfect balancing and interchange of 
 the terms " lose " and " save " ; but here a striking 
 modification is recorded, which indicates an important 
 development of ideas, according to the new circum- 
 stances. Luke also introduces here a different scene 
 in ver. 34 : " In that night there shall be two men 
 on one bed ; the one shall be taken, and the other left." 
 In Matthew (xxiv. 41) we find the men at work in the 
 field, just as the women are at work in the house (in 
 Luke also). The effect of Luke's variation is to show 
 that whether at work or-- in repose, hy nigld or hy day, 
 the summons to enter the kingdom of God will, when 
 it comes, divide men and women into separate ranks, 
 no matter how closely they have been allied in human 
 
 ^ Hatch's Essays in Bib. Greek, p. 5. 
 
282 ITS EBIONITE TENDENCY. 
 
 affairs. This will be the result, as surely as vultures 
 gather wherever the carrion is. 
 
 Luke thus emphasises in a special manner a crisis 
 different from that with which the destruction of 
 -Terusalem is associated — a crisis when separation of 
 earthly relationships and renunciation of all posses- 
 sions must be made, in order to win the life eternal. 
 
 THE RICH YOUNG MAN OR RULER. 
 
 (Matthew xix. 16-26 ; Luke xviii. 18-27; Mark x. 17-2;.) 
 
 This narrative is common to the Synoptists, but 
 there are certain features introduced by Luke which 
 bring into prominence his estimate of riches and the 
 worth of abnegation. All three accounts agree, how- 
 ever, in enforcing renunciation and giving to the poor 
 as the preliminary step to possessing treasure in 
 heaven, and an indispensable condition of following 
 Jesus. The points of difference between Luke's nar- 
 rative and the other two which concern us here are 
 these : — 
 
 1. Luke does not state that the questioner was "a 
 young man " (veavlaKO'i) as Matthew does, xix. 20, 22 ; 
 but defines his position more clearly as " ruler " (ap'x^cov 
 — ruler of the synagogue), and therefore a man of ex- 
 perience and position, as well as of wealth, Mark 
 adheres to the indefinite phrase "one" (eU) which 
 appears in IMatthew (ver. 16), but afterwards agrees 
 
THE EICII YOUNG MAN OR RULER. 283 
 
 with Luke in considering the questioner as no longer 
 a young man : " All these things have I observed from 
 my youthi" ^ This phrase " from my youth " could 
 not, of course, be expected in Matthew. Add to the 
 fact of the man's position and experience, his great 
 wealtli, which Luke denotes (ver. 23) by the words 
 " he was rich exceedingly " (7r\ovaio<; crcf^oSpa) — a 
 stronger expression than Matthew or Mark's, " he had 
 great possessions (ex^v KT7]fiaTa iroWd) — and we see 
 that the effect is to heighten the contrast between his 
 position and the sacrifice demanded of him, 
 
 2. The form of the question in Luke (and Mark 
 also, but not in Matthew), " What shall I do to m- 
 herit ^ [KXr}povofM'>](TO)] eternal life ? " indicates a more 
 strictly causal connection between the act and the 
 result, as is manifest by the answer, common to the 
 Synopti^ts, " Sell . . . give . . . and thou shalt have 
 treasure ^ in heaven," than is to be found in Matthew 
 and Mark. This feature is in harmony with others 
 already noted. 
 
 3. The sacrifice demanded is expressed in Luke in 
 
 1 Why have the Revisers added, in Luke, the word " up," when the 
 reading is precisely the same in Luke and Mark ? 
 
 - Tobit iv. 12 : " Noe, Abraam, Isaac, Jacob, our fathers from the 
 beginning . . . and their seed shall inherit the land" (tJ) (nre'p/ua 
 ahrSiv KXripovofxriaei. yriv). 
 
 ■' P^cclus. xxix. 11 : "Lay up thy treasure according to the com- 
 mandments of the Most High ; and it shall bring thee more profit 
 than the gold." Cf. Matt. vi. 20, also Ecclus. xvii. 22: "A man's 
 almsgiving is as a signet with him, and he will keep a man's good 
 deeds as the apple of the eye." 
 
•284 ITS EBIONITE TENDENCY. 
 
 these terms, ver. 22 : " One thing thou lackest yet ; 
 sell all that thou hast [iravra oaa e^j^et?] and distribute 
 \hidho<i\ to the poor ; and thou shalt have treasure in 
 heaven : and come, follow me." The sacrifice and the 
 distribution are the preliminary essentials of disciple- 
 ship. Godet (Luke ii., p. 207, English translation) at 
 one time seems to take this view, and at another the 
 reverse. " The real substance," he says, " of His 
 answer is not the order to distribute his goods, but 
 the call to follow Him : the giving away of his money 
 is only the condition of entering upon that new career 
 which is open to him." Yet, further on, he adds : " To 
 disengage one's self from everything in order to fol- 
 low Jesus conclusively, — such is really salvation, life." 
 The " one thing that yet remains " for the man to 
 do is to part with everything, for the " treasure in 
 heaven " which he is promised, — or, as Jesus names it 
 in another place, "the true mammon" (xvi. 11). The 
 " one thing" Godet supposes to be " the spirit of the 
 law, that is, love, ready to give everything ; this is the 
 whole of the law" (Luke vi.) This is to read into the 
 words, and yet does not advance beyond the literal 
 abnegation of everything, which is the plain command 
 here, with which and " thou shalt have treasure in 
 heaven " the causal connection is equally plain. The 
 duty imposed and the reward promised are exactly 
 what Jesus had already stated to His disciples — xii. 33 : 
 " Sell that ye have and give alms; make for yourselves 
 
THE RICH YOUNG MAN OR RULER. 285 
 
 purses which wax not old, a treasure in the heavens 
 that faileth not," &c. Moreover, Luke states more 
 emphatically than the others the extent of the sacri- 
 fice, " all ivhatsoevcr thou hast " {nravTa oaa) ; in Mark 
 it is simply "whatsoever" (oaa)', and in Matthew "thy 
 goods," Besides, it is not mere giving which is insisted 
 on in Luke, but distribution amongst the poor, a care- 
 ful sharing with the poor being alone adequate to the 
 fulfilment of the duty demanded. 
 
 4. The effect on the questioner is differently de- 
 scribed. Luke uses the very strong word, irepiXviro^, 
 " he became exceeding sorrowful," where Matthew has 
 merely " he went away grieving " (\v7rovfji6vo<;), in • 
 which he is followed -by Mark, who records that at 
 first he "frowned [aTvyvda-affloioering — see Matt. xvi. 
 o] at the saying." This conflict of emotion — anger at 
 the command itself, and grief at not being able to 
 obey it — does not bring out so clearly as in Luke 
 how near the man came to making the sacrifice, great 
 as it must have been. 
 
 Meyer and Farrar explain that tliis command " to 
 sell all and give to the poor" was specicd, and only 
 for the person in question ; and that " to the world 
 in general the command is not to sell all, but not 
 to trust in uncertain riches, but to be rich in good 
 works, ready to distribute, willing to communicate 
 (1 Tim. vi. 17, 18)." To which it may be replied that 
 nowhere in the Third Gospel are the conditions of 
 
28Q ITS EBIONITE TENDENCY. 
 
 discipleship made any easier ; and that literal obedi- 
 ence to the command of renunciation is the rule 
 there laid down for all. Luke insists on this sur- 
 render more than the other Evangelists, and, more- 
 over, points out, as no other does, the use to which 
 riches must be put, in order to secure for their pos- 
 sessor " eternal tabernacles," or " treasure in heaven." 
 There is no ground for supposing that, according to 
 him, Jesus had one set of terms for disciples, and one 
 for " the world in general." The comments of Jesus 
 on the incident prove this. His first words are, ac- 
 cording to Luke and Mark : " How hardly shall they 
 that have riches ['^(p'^fjLaTa] enter into the kingdom ! " 
 Matthew reports : " It is hard for a rich man to enter 
 into the kindgom of heaven," and repeats the saying 
 in a form which not only shows that it is Jiard, but 
 imposdhle : " 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," — a form which is adopted by Luke. 
 Mark records both sayings, but between them he 
 gives another, which, if the reading in the text of the 
 Eevised Version be correct, can only be regarded as 
 a softening down of the other sayings — ver. 24: 
 "Children, how hard is it fur them that trust in riches 
 [roi"? ireTTOiOoTa'i ivrl ■)(^pi^fiaaiv\ to enter into the 
 kingdom of God ! " Farrar admits even that such a 
 statement " would be a truism ; and indeed, ivhilc 
 they trust in riches, it would be not only hard but 
 
THE RICH YOUNG MAN OR RULER. 287 
 
 impossible " (on Luke xviii. 24). Yet it is the read- 
 ing ^ which the Eevisers have allowed to stand in the 
 text. If, therefore, it be genuine, we must hold that 
 the representation of the doctrine of Jesus here given 
 by Mark is a mitigation of the terms as they appear 
 in his own account and in those of Matthew and 
 Luke. If, on the other hand, we read, as the oldest 
 MSS. do, " Children, how hard is it to enter the 
 kingdom of God ! " the difficulty of entrance is not 
 for the rich alone, but for all ; and it is puzzling to 
 find a general expression like this embedded between 
 two sayings which are directed against the rich alone. 
 Were the phrase ''for them that trust in riches" a 
 genuine reading in Matthew as well as in Mark, it 
 would not be surprising, for in the parable of the 
 Sower they have spoken of " the deceitftdness of riches " 
 as choking the word ; whereas in Luke it is " riches " 
 without any qualification ; and therefore we cannot 
 conceive that here, in Luke, there can be any such 
 sub-meaning present as that of "trusting in riches." 
 5. Further, Luke is the only one of the Synoptists 
 who omits to note the astonishment caused by the 
 words of Jesus. Matthew and Mark say, "They 
 [the disciplis] were astonished exceedingly [e^eTrXrjo-- 
 
 ^ The Revisers add in margin, " Some ancient autliDrities omit 
 for them that trust in riches." It is not found in K, B, A, k, Me. 
 Cod. See Westcott and Hort. New Test, in Greek, Notes on Mark 
 X. 23 : " Evidently inserted to bring the verse into closer connection 
 with the context by limiting its generality. " 
 
288 ITS EBIONITE TENDENCY. 
 
 (TovTo (T^oSpa, Treptcro-w?], saying, Who then can be 
 saved ? " Luke simply reports the question, but he 
 does not expressly put it into the mouth of the 
 disciples : they are not mentioned in the whole narra- 
 tive. They could hardly show astonishment at the 
 command of Jesus to the ruler to sell all and dis- 
 tribute to the poor, because they themselves (accord- 
 ing to Luke alone) had already (xii. 33) been similarly 
 commanded : " Sell that ye have [TrtuXT/o-are ra virap- 
 ')(ovra vfjiMv] ^ and give alms." Hence, if they were 
 present, the inference is that they were not aston- 
 ished, because the sacrifice asked of the rich ruler 
 was the same, though possibly greater in amount, 
 that had been demanded of themselves. As to who 
 the questioners are, in Luke, we are entirely in 
 ignorance — ver. 26: "And they that heard it [ol 
 aKov(Tavre<i\ said. Then who can be saved ? " At all 
 events, there is nothing in Luke's narrative to warrant 
 commentators in assuming, as they gratuitously do, that 
 it was the disciples who put the question. It would 
 have been inconsistent with what Luke has, already 
 recorded of them, and their relations with Jesus. 
 
 This is the last occasion recorded by Luke on which 
 the conditions of discipleship and entrance into the 
 kingdom are laid down. In every instance the author 
 of the Third Gospel has been careful to preserve the 
 
 ^ The same words that Jesus uses, mutatis mittandix, in Matthew's 
 narrative of the rich young man. 
 
PETER'S QUESTION ABOUT KE WARDS. 289 
 
 rigid features of the surrender required from all, with- 
 out distinction, who would follow Jesus. From the 
 day when He read in the synagogue at Nazareth, 
 " The Spirit of the Lord is upon me, because he hath 
 anointed me to preach good tidings to the poor," His 
 summons to disciples was ever the same, " Leave all, 
 sell all, and follow me " ; and in this, the last instance, 
 the appeal is all the more pathetic that it is resisted 
 with great sorrow. 
 
 PETER'S QUESTION ABOUT REWARDS. 
 (Matthew xix, 27-30 ; Luke xviii, 28-30 ; Mark x. 28-31.) 
 
 The effect of the discourse of Jesus, after the de- 
 parture of the rich young man (or ruler), on the mind 
 of Peter, is to revive the remembrance of the day when 
 he and the others had literally obeyed the call of 
 Jesus. We are not left in doubt as to his meaning, at 
 least in Matt., xix. 27, "Lo, we have left all [a(f)7]Kafiev 
 Trdvra] and followed thee ; what then shall tee have ? " 
 In Luke and Mark, the first part only of Peter's 
 remark is given : Luke xviii. 28, " Lo, we have left our 
 own^ [tcl iSta] and followed thee ; " Mark x. 28, " Lo, 
 we have left all and followed thee." Whatever may 
 have been Peter's thought, Jesus divined a certain 
 uneasiness in him as to his position, and assures them 
 all that their reward is certain. The answer of Jesus 
 
 ' This may mean, according to some, "our own homes." 
 T 
 
290 ITS EBIONITE TENDENCY. 
 
 in Matthew consists of two parts ; in Luke and Mark, 
 of one only. In Matthew the Twelve are promised 
 a special distinction " in the regeneration " — ver. 28 : 
 " Yerily I say unto you, that ye which have followed 
 me, in the regeneration when the Son of man shall sit 
 on the throne of his glory, ye also shall sit upon 
 twelve thrones judging the twelve tribes of Israel." 
 Luke reserves mention of this distinction till the night 
 of the Supper, as the reward of faithful adherence to 
 Jesus through all His temptations — xxii. 28-30 : " But 
 ye are they which have continued with nie in my 
 temptations ; and I appoint unto you a kingdom, even 
 as my Father appointed unto me, that ye may eat and 
 drink at my table in my kingdom ; and ye shall sit 
 on thrones 1 judging the twelve tribes of Israel." 
 Mark has no reference at all to this honour. Besides 
 this special reward reserved for the Twelve, Matthew 
 reports the general answer of Jesus : " And every one 
 that hath left houses, or brethren, or sisters, or father, 
 or mother, or children, or lands, for my name's sake, 
 shall receive a hundredfold [marg. iroXKanrkao-iova], 
 and shall inherit life eternal." This appears in Luke 
 and Mark with certain differences: in the former, 
 " Verily I say unto you, there is no man that hath 
 left house, or ivife^ or brethren, or parents, or children, 
 
 ^ The number ominously omitted, as noted, p. 155. 
 2 See xiv. 26, p. 266. 
 
PETERS QUESTION ABOUT REWARDS. 291 
 
 for the kingdom of God's sake, who shall not receive 
 manifold [TroWaTrXaaLova] more in this time, and in 
 the world to come eternal life ; " in the latter," " 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, 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 world to 
 come eternal life." First, note, the reward in Matthew 
 seems to lie wholly in the future ; at all events, there 
 is no clear separation, as in Luke and Mark, between 
 a reward " in this time " and another " in the time to. 
 come." Secondly, Luke is the only one who includes 
 the bond of marriage as being broken up for the sake 
 of the kingdom of God. Here, as elsewhere, some 
 little touch is always found in his picture to show 
 how complete the sacrifice must be in order to follow 
 Jesus. Thirdly, the careful balancing in Mark of the 
 compensation of relationships, though they be under- 
 stood merely analogically, which will be made " in this 
 time," does not leave the impression which Luke's 
 simpler statement of the result gives, in not even 
 suggesting such analogies at all. To these new spir- 
 itual relationships, Mark adds "with persecutions," 
 as a " shadow which makes jJromment the light of the 
 promise " — (Meyer). But to Luke, and Matthew also, 
 
292 ITS EBIOXITE TENDENCY. 
 
 who have already recorded the hlessechiess of perse- 
 cution^ (vi. 22 ; Matt, v. 10, 11) for the Son of man's 
 sake, the mention of such things could not have had 
 such an effect. The kind of good to be gained " in 
 this time " by renunciation of all things, relationships 
 as well as property, is not specified in Luke ; it is only 
 " manifold more " {TroXkaifKaaiova) ; and in the world 
 to come it is " eternal life." Lastly, it is to be noted 
 that the statement is absolute and general, as appli- 
 cable to all ; " There is no man^ that hath left house or 
 wife, &c., who shall not ''receive [ciTroXd^r], receive as his 
 due^] manifold more in this time, and in the world to 
 come eternal life." 
 
 After this final declaration of the terms of disciple - 
 ship, Luke immediately records the Third Announce- 
 ment of the Passion, in these words — ver. 31: " And he 
 took unto him the twelve, and said unto them. Behold, 
 we go up to Jeruselem, and all the things that are 
 written by the prophets shall be accomplished unto 
 the Son of man," &c. For Jesus and the little band 
 the die is now irrevocably cast on the terms which He 
 has for the last time announced. 
 
 ^ Au idea not found in the Second Gospel. 
 
 2 No distinction is made in Luke between the Twelve and any one 
 who makes the sacrifice, as in Matthew. Mark follows Luke in this. 
 
 3 In Matthew and Mark the word is "get" or "take." The 
 Revisers render for all three " receive." 
 
INTERVIEW WITH ZACCH^US. 293 
 
 INTERVIEW WITH ZACCH.EUS. 
 (Luke xix. 1-10. Unknown to Matthew and Mark.) 
 
 Tliis episode, peculiar to Luke, is the only one in 
 the Gospel in which Jesus shows special favour to a 
 rich man. Luke mentions at the outset that Zacchseus 
 was rich (TrA-ouo-to?), and the chief of a despised class 
 (apxi'TeXdovT]';), — all the more despised by his country- 
 men as a renegade " son of Abraham." His eagerness 
 " to see Jesus, who he was," attracted His notice, and 
 as soon as Jesus came to the place. He commanded 
 him to descend from the tree, for He must abide (Set 
 /JL6 (jbeivai) at his house. The ready response of Zac-' 
 chffius, and his joyful welcome of Jesus, so different 
 from the discourteous conduct of Simon the Pharisee 
 (vii. 36-50), must have still further predisposed Jesus 
 in his favour ; but His preference of Zacchseus only 
 incensed the crowd, — " And when they saw it, they all 
 murmured \hie'^6<y'yv^ov\, saying, He is gone in to 
 lodge with a man that is a sinner." The taunt stirs 
 up Zacchteus in his own defence, and he stands forth '^ 
 (araOeU) in noble self -justification, and makes an 
 appeal, in the hearing of them all, to his past life : 
 " Behold, Lord, the half of my goods [ra rjT]la'r] tcov 
 
 1 The same word is used of the Pharisee in the temjjle, praying in 
 self -justification (xviii, 11) : the position of Zacchtcus is, in some re- 
 spects, also similar to that of the publican in the temjile, " standing 
 afar off," till he is brought nigh by Jesus. Zacchteus is also " justi- 
 fied," like the publican. 
 
294 ITS EBIONITE TENDENCY. 
 
 vTrapxovTOiv, half of my income] I give to the poor ; 
 and if I have wrongfully exacted aught of any man, 
 I restore fourfold." That was his practice ; could 
 they contradict it ? The whole defence turns on the 
 use of his wealth which Zacchseus had made, in spite 
 of the condemnation which the money-loving Phari- 
 sees had passed on him and his class as " sinners." 
 The Pharisees " trusted in themselves that they were 
 righteous, and set all others at nought ; " yet the 
 climax of the boasting of a sanctimonious specimen 
 was (xviii. 12) : " I give tithes of all that I get" (aTro- 
 heKaTOi iravra oaa KTcofiUL). It is only when stung 
 by the unjust reproaches of the crowd, and not in a 
 vainglorious spirit, that he assures Jesus of the hon- 
 esty and charity of his life, in stripping himself of 
 half of his yearly gains for the poor, and in restoring, 
 not a fifth part more, but four times more than he 
 was bound to do if he had wrongfully exacted ^ 
 aught of any man. His "justification" is accepted, 
 and Jesus answers, in the hearing of all, " To-day is 
 salvation come to this house, forasmuch as he also is 
 a son of Abraham. For the Son of man came to seek 
 and to save that which was lost." - Zacchasus has 
 
 1 This word is used by John Baptist to the soldiers (iii. 14), not to 
 the publicans. 
 
 - To Luke alone of all the Evangelists do we owe this expression. 
 The nearest equivalent to it in Matthew occurs in the story of the 
 Cauaanitish woman's daughter (xv. 24), which Luke does not record : 
 " I was not sent but unto the lost sheep of the house of Israel " (not iu 
 Mark). Zacchscus was such " a lost sheep." When Jesus is accused 
 
INTERVIEW WITH ZACCHi^US, 295 
 
 been hitherto excluded from the " company of the 
 faithful " because of his calling ; and it is the mission 
 of Jesus to seek and to save such outcasts and lost 
 ones. 
 
 Even if the foregoing interpretation of the attitude 
 of Zacchffius be not accepted, and the other and more 
 common view of his conduct be taken — viz., that his 
 declaration is a vow of gratitude, and a resolution for 
 his future guidance, rather than a description of his 
 habitual practice, still his rejjcntance takes the form 
 of making an immense sacrifice for the poor, and sur- 
 rendering unlawfully gotten property to an extent far 
 in excess of what the law required. These two feat- 
 ures are prominent, - whatever view of his life and 
 character be taken ; and from what we have already 
 learned from Luke's Gospel,' we cannot doubt that, in 
 
 of eating and drinking with publicans and sinners at Levi's feast, His 
 defence is, "I came not to call the righteous, but sinners," to 
 which Luke adds, ""to repentance." Again, the saying in Matthew 
 (xx. 28) and Mark (x. 45), " For the Son of man came not to be 
 ministered unto [SiaKovr]6ripai], but to minister, and to give his life a 
 ransom for many," is not found in Luke, but he alone records words 
 of Jesus of similar import at xxii. 26, 27, immediately after the 
 Supper : " But he that is greater among you, let him become as the 
 younger ; and he that is chief, as he that doth serve. For whether 
 is greater, he that sitteth at rieat, or he that serveth ? is not he that 
 sitteth at meat? But I am in the midst of you as he that serveth," 
 During His Galilaean life, according to Luke viii. 1, 2, Jesus and 
 the Twelve were " ministered unto " by certain women. Cf. also 
 Luke xii. 37 : " Verily I say unto you, that he [the master] shall gird 
 himself, and make them sit down to meat, and shall come and 
 serve them." 
 
296 ITS EBIONITE TENDENCY. 
 
 the conception of the writer, they made him accept- 
 able to Jesus. 
 
 THE ENTRY INTO JERUSALEM. 
 (Matt. xxi. 1-11 ; Luke xix. 29-40 ; Mark xi. 1-10.) 
 
 The only point which calls for observation on a 
 comparison of the synoptic account of the entry of 
 Jesus into Jerusalem, is the acclamations with which 
 He was received. Luke makes it plain that it was 
 " the whole company of the disciples " {airav to irXrjOo'i 
 TOiv fiaOrjTMv) that " began to rejoice and praise God 
 for all the mighty works which they had seen ; " 
 whereas in Matthew and Mark it is merely the mul- 
 titudes " that went before him and that followed," 
 Matthew adding : " And the multitudes said, This is 
 the prophet, Jesus, from Nazareth." Besides this em- 
 phatic mention of the disciples, Luke reports the 
 hostility of the Pharisees : " And some of the Pharisees 
 f7vm the oimdtitude [aTro rov 6')(\ov\ said unto him. 
 Master, rebuke thy disciples. And he answered and 
 said, I tell you that, if these shall hold their peace, 
 the stones will cry out." Matthew afterwards rep- 
 resents the chief priests and scribes as uttering the 
 rebuke in a ruder form, but the scene then is within 
 the temple, and the children are the offenders, — an 
 occurrence unknown to Luke. But it is leather the 
 matter of the acclamations that here concerns us. 
 
THE ENTRY INTO JERUSALEM. 297 
 
 The disciples, in Luke, praise God for all the mighty- 
 works which they had seen,^ and hail Him as " the 
 king 2 that cometh in the name of the Lord," adding, 
 " peace in heaven and glory in the highest." In read- 
 ing this, we are at once reminded of " the multitude 
 of the heavenly host" (ii. 13, 14) that sang to the 
 shepherds at the birth of Jesus, " praising God, and 
 saying, Glory to God in the highest, and on earth 
 peace among men in whom he is well pleased." The 
 lowly unknown babe that was laid in a manger has 
 at length been hailed by the witnesses of His power 
 as " the king that cometh in the name of the Lord," 
 riding in triumph into the holy city. Truly, Mary's 
 words (i. 52), " He hatli exalted them of low degree," 
 
 ^ Cf. Luke ii. 20 : " And the shepherds returned, glorifying and 
 praising God for all the things that they had heard and seen." 
 
 2 The exclamation is very like Ps. cxviii. 25 : " Blessed be he that 
 cometh in the name of the Lord " (see LXX.) But the words " the 
 king " may be a reminiscence from Matthew's (xxi. 5) composite 
 quotation from Isa. Ixii. and Zech. ix. 9 : " Behold thy king cometh 
 unto thee." It is remarkable, at least, that at xiii. 35 Luke records 
 the lament and prediction of Jesus regarding Jerusalem, which Mat- 
 thew reports much later — xxiii. 39 : "I say unto you, Ye shall not see 
 me, until ye shall say, Blessed is he that cometh in the name of the 
 Lord." According to Luke, these words were spoken at the close of 
 the message to Herod, when He declared that it was in Jerusalem, 
 not elsewhere, He must perish. Jesus is then at least three days' 
 journey from Jerusalem, and that city shall not see Him till He be 
 greeted with the cry, " Blessed is he that cometh in the name of the 
 Lord." Luke, as also Matthew and Mark, represents such a greeting 
 as actually taking place on the entry of Jesus into Jerusalem, as a 
 king in lowly triumph ; yet Matthew places the lament over Jerusa- 
 lem and the same prediction, " Ye shall not see me until," &c., at 
 xxiii. 37, after it had been already recorded as uttered. 
 
298 ITS EBIONITE TENDENCY. 
 
 have again been fulfilled. It is not, therefore, as Son 
 of David that Jesus enters Jerusalem ; and, indeed, 
 the words which Matthew twice reports, " Hosanna to 
 the Son of David," do not occur in Luke's narrative. 
 Jesus has thus been proved to be the new spiritual 
 king, while the acclamations of the multitude, in Mat- 
 thew, point Him out as the Son of David. Mark 
 also, in an indirect way it is true, founds on the same 
 idea when he reports, " Blessed is the kingdom ^ that 
 cometh, (the kingdom) of ou7' father David!' The 
 distinction, therefore, holds good that Luke does not 
 represent Jesus as entering Jerusalem as " the Son of 
 David," ^ but simply ^ as " the Lord," " a king coming 
 in the name of the Lord," in virtue of His works 
 amongst men. This idea is in perfect harmony with 
 the conception of the life of Jesus to be found all 
 through the Gospel — as a lowly Son of man, in whom, 
 however, is revealed the new spiritual power and king. 
 The peace* which, at His birth, the angels promised 
 
 ^ It is difficult to explain this sentence without the helji of Mat- 
 thew and Luke. 
 
 ^ The dialogue at xx. 41, 42, does not prove that " the Christ" was 
 to be really a descendant of David. 
 
 ^ All three Synoptists represent Jesus as calling Himself " the 
 Lord " — Matt. xxi. 3 ; Luke xix. 31 ; Mark xi. 3 — which Luke alone 
 re23eats, ver. 34. As a King of peace riding on an ass, the typical 
 beast of peace, Luke alone records appropriately the salutation of the 
 disciples, ver. 38, " Peace in heaven, and glory in the highest." 
 
 •• The thought that " the peace " of which His enthusiastic disci- 
 ples sang was at that time little thought of by the city which lay at 
 His feet, made Him burst into tears : " If thou hadst known in this 
 
THE widow's gift. 290 
 
 to earth is now re-eclioed by His disciples to heaven, 
 as the seal of His triumph ; and men now, as the 
 angels then, sing " Glory in the highest " for the 
 wonders they have seen. 
 
 THE WIDOW'S GIFT. 
 (Luke xxi. 1-4; Mark xii. 41-44. Unknown to Maitbew.) 
 
 This incident, unknown to Matthew, immediately 
 follows in Luke and Mark the denunciation of the 
 scribes for, among other delinquencies, " devouring 
 widows' houses." The hypocritical greed of th 
 scribes thus presupposes the affluent condition of their 
 victims. Here, however, is the example of a poor 
 widow who stands in striking contrast at once to her 
 well-to-do, plundered sisters, and the rich that are cast- 
 ing their gifts into the treasury. She is too poor to be 
 spoiled by the scribes ; yet she towers above the rich, 
 who give out of .their abundance, by the magnificence 
 of her sacrifice which left her with nothing. 
 
 The picture in ]\Iark is substantially the same, yet 
 here, too, Luke has peculiar touches which must not 
 be passed over. (1) The connection between the 
 denunciation of the scribes and the story of the poor 
 widow is much closer in Luke than in Mark ; no 
 change of scene is implied, as in Mark. Jesus merely 
 
 day, even thou, the things which belong unto peace ! " To Luke 
 alone we owe this exquisite picture (vv. 39-44). 
 
300 ITS EBIONITE TENDENCY. 
 
 " looked up and scvw \^ava^\e^a<i Se elSev] them that 
 were casting gifts into the treasury, and they were 
 rich ; " thus implying that from the same position 
 (seated) which He occupied from the moment He 
 began to " teach the people and preach the gospel " (see 
 XX. 1), he looked up and saiv, &c. Whereas in Mark, 
 the introduction to the story runs thus : " And he sat 
 down over against the treasury, and v-as watching [Kal 
 Ka6i<Ta<i . . . ide(op€c] the multitude cast money into 
 the treasury." There is a possible change of scene 
 implied in this representation, because at xi. 27, when 
 the teaching in the temple is begun, which includes 
 the denunciation of the scribes for devouring widows' 
 houses, we read : " And as he ivas ivalking in the temple 
 \iv Tc3 lepw irepLiraTovvTo^ avrov] there come to him 
 the chief priests and the scribes," &c. The closer 
 connection in Luke adds point to the denunciation of 
 the scribes for their rapacious greed, and contains also 
 an oblique reproach on the widows who allowed their 
 houses to be eaten up by them. (2) Luke concentrates 
 the whole force of the narrative on the rich and the 
 poor widow : " He saw them that were casting their gifts 
 into the treasury, and they were rich ; " " Of a truth 1 
 say unto you, this poor widow cast in more than they 
 all [pravrcov] ; for all these ^ [aTravre^ ovroij did of their 
 superfluity cast in unto the gifts." Now compare these 
 expressions with Mark's : " He was watching how the 
 ^ "Jesu^points to the persons in question " — (Meyer). 
 
THE NECESSITY OF WATCHFULNESS. 301 
 
 multitude [o o'xXo^^ cast money \j(ja\Kov, " copper 
 money, which most of the people gave " — Meyer], and 
 many that ivere rich [yroXkol irXovaioL] cast in much ; " 
 " Verily I say unto you, This poor widow cast in more 
 than all they u-hich are casting [iravrcov tmp ^aWovrcov] 
 into the treasury, for they all [vrayre? yap] did cast in 
 of their superfluity." That is to say, Mark's expres- 
 sions place the poor widow in contrast with the rich 
 who gave much {-n-oWd) and the multitude who gave 
 copper money, — which seems to weaken tlie force of the 
 comparison ; the picture in Luke, on the other hand, 
 boldly places the poor widow in contrast with the rich 
 alone, who were casting their votive offerings^ into 
 the treasury. The value of the sacrifice of the widow, 
 who cast in all her living, keeping back nothing, is 
 thus enhanced. 
 
 THE NECESSITY OF WATCHFULNESS. 
 
 (Luke xxi. 34'36. Unhioivn to Matthew and Mark.) 
 
 The last words of public teaching which Luke re- 
 cords of Jesus contain an echo of part of the parable 
 of the Sower. Once more, before the close of His 
 ministry. He exhorts His followers to keep up the 
 
 1 Not merely mouey, but precious gifts of all kinds. See ver. 5, 
 "offerings," peculiar to Luke. The discourse beginning ver. 6 was 
 probably uttered at the same time. If "the gifts " of the rich were 
 relatively of so little value, what of " the goodly stones and ofiferings " 
 of the temple ? 
 
302 ITS EBIONITE TENDENCY. 
 
 severity of the struggle in which they are engaged, 
 if they wish to prevail in the critical hour, and " to 
 stand before the Son of man." In the parable of the 
 Sower the greatest obstacles to " bringing fruit to 
 perfection " are the thorns of " cares and riches and 
 pleasures of this life " ; so the warning here is to 
 " take heed to yourselves, lest perchance your hearts 
 be weighed down with surfeiting and drunkenness and 
 cares of this life [KpaiTraX'^ Kal /j^Wt] Kal fiepi/xvait 
 ^c(oriKai<;], and that day come upon you as a snare : 
 for so shall it come upon all them that dwell on the 
 face of all the earth." Just as the thorns grow with 
 the word, and in course of time choke them that have 
 received it, if not constantly struggled against ; so will 
 these similar evils crush their hearts, and they will be 
 caught as in a snare by the coming of " that day," if 
 they do not keep constant guard, and " watch at every 
 season " {ev Travrl KaLpw) with supplication. It is at 
 this point that Matthew makes the reference to the 
 days of Noah before the flood, when men ate and 
 drank, and married and gave in marriage, and they 
 knew not when the flood came and carried them 
 away. But Luke has already (see above) employed 
 the same allusion in another place. Now, in lan- 
 guage peculiar to himself, he again records the words 
 of the last public discourse of Jesus, which exhort to 
 unremitting watchfulness against the pleasures and 
 cares of this life. 
 
THE ANOINTING IN BETHANY. 303 
 
 THE ANOINTING IN BETHANY. 
 (Matt. xxvi. 6-13 ; IVIark xiv. 3-9. Unknown to Luke.) 
 
 This anointing is admitted on all hands to be dif- 
 ferent from the anointing recorded by Luke at vii. 
 36-50, as taking place in the house of a Pharisee, by 
 a sinful woman. The incident reported by Matthew 
 and Mark is commonly identified with the account in 
 John xii. 1 sqq., in which Mary, the sister of Lazarus, 
 is named as having anointed Jesus, and the scene is 
 there undoubtedly laid in their house at Bethany. 
 Besides, Martha, as represented in Luke (x. 38-42), is 
 mentioned by. John as "serving." In Matthew and 
 Mark,^ on the other hand, the anointing takes place in 
 the house of Simon the leper, yet in Bethany ; and the 
 woman is not named. There are other minor differ- 
 ences, which need not concern us here. The main 
 features are the same in Matthew, Mark, and John : 
 a woman anoints Jesus with very precious ointment ; 
 his disciples (Judas only, in John) murmur at the 
 waste, alleging that the ointment might have been 
 sold for three hundred pence and the proceeds given 
 to the poor. If this story were present in Luke's 
 sources, why is it not found in the Gospel, since it 
 exhibits such zeal for the poor on the part of the dis- 
 
 ^ Note that in both, the narrative of the betrayal is so broken by 
 the story of the anointing, that, as Meyer remarks, it may be omitted, 
 and the connection remains uninjured. 
 
304 ITS EBIONITE TENDENCY. 
 
 ciples ? He has already recorded a similar instance 
 of an offering of ointment being made to Jesus, and 
 it cannot therefore be on that score that he omits this 
 one. Of course, if the story of which Mary, the sister 
 of Lazarus, is the heroine, did not stand in his sources^ 
 nothing more need be said. But the events are so 
 alike in the main particular — viz., the anointing of 
 Jesus with costly ointment — that we are tempted to 
 inquire why the same zeal for the poor was not shown 
 in the one case as in the other ; for, in Luke's Gospel, 
 if our contention be right, that Jesus " preaches good 
 tidings to the poor " more pointedly and literally than 
 in the first two, such zeal would be specially noted 
 in connection with such an event. The key to the 
 omission, if omission it be, appears to be found in 
 the reply of Jesus to the remonstrance of the dis- 
 ciples, " Why trouble ye the woman ? for she hath 
 wrought a good work upon me. For ye have the poor 
 always with you; hut me ye have not always." ^ In this- 
 statement the claims of the poor seem to be post- 
 poned for the sake of a personal service to . Jesus, 
 which had a symbolical value, only in relation to His 
 burial. The opportunity for such an act would never 
 occur again, while it would always be in their power 
 to do good to the poor. Yet it must be confessed 
 that in Luke, as we have seen, the giving of alms to 
 
 ^ So Matthew. Mark inserts between the two Ifitter clauses, " and 
 whensoever ye will ye can do them good." 
 
THE ANOINTING IN BETHANY. 305 
 
 the poor, and the claims of the poor, are so urgent, 
 that it may well be questioned if there is any higher 
 practical duty, even to Jesus Himself, inculcated in 
 the whole Gospel. The rebuke of Martha for " much 
 serving " throws some light on this question. 
 
 With regard to the anointing which Luke records 
 at vii. 36-50,^ it is altogether different. The love, 
 reverence, and sacrifice which the sinful woman 
 lavishes on Jesus in token of her repentance, are 
 there placed in reproachful contrast to the unchari- 
 table, disdainful, and churlish conduct of His host : 
 " Simon, seest thou this woman ? I entered into 
 thine house, tliou gavest me no water for my feet ; 
 but she hath wetted . my feet with her tears, and 
 wiped them with her hair. Tliou gavest me no kiss ; 
 but she, since the time I came in, hath not ceased to 
 kiss [cover with kisses] my feet. My head with oil 
 thou didst not anoint, but she hath anointed my feet 
 with ointment. Wherefore I say unto thee, her sins, 
 which are many, are forgiven ; for she loved much : 
 but to whom little is forgiven, tlie same loveth little." 
 Here, the service done to Jesus is not the main point, 
 as in the anointing recorded by Matthew, Mark, and 
 John : it is rather the nature of the Pharisee, on the 
 one hand, and of the woman on the other, as illus- 
 trated by the parable of the two debtors ; and by 
 the light of that contrast the act itself is thrown 
 
 o 
 1 This narrative has many points of similaritj' to John's (xii. 1 sqq.) 
 
 U 
 
306 ITS EBIONITE TENDENCY. 
 
 into shadow. The woman's great love and her bitter 
 tears of repentance, as symbolised by the outpouring 
 of her ointment, are more to Jesus than any purely 
 symbolical act done with reference to Himself. 
 
 JESUS FOREWARNS THE TWELVE. 
 (Luke xxii. 35-38. Unhioion to Matthew and Mark.) 
 
 In this brief but graphic discourse Luke has pre- 
 served the last words of warning which Jesus ad- 
 dressed to the Twelve. It is significant that they 
 refer to the manner in which the Twelve were sent 
 out on their first mission, without purse or wallet or 
 shoes, in the simplest and barest fashion, to trust 
 implicitly to the open-handed hospitality of a friendly 
 people (ix. 3-6). We have seen that Luke gives no 
 account of the result of that mission but this (ix, 10) : 
 " And the apostles, when they were returned, declared 
 unto him what things they had done." Nothing is 
 said regarding the wants of the Twelve, or how they 
 had been supplied. In this passage, however, we find 
 Jesus, in view of His impending separation from 
 them, recalling the circumstances of their first mission 
 to their remembrance in these words : " When I sent 
 you forth without purse and wallet and shoes, lacked 
 ye anything ? And they said, Nothing." ^ Possessing 
 
 ^ Cf. Paul's expression (2 Cor. vi. 10): "as having nothing, and yet 
 possessing all things." 
 
JESUS FOREWARNS THE TWELVE. 307 
 
 nothing themselves, they lacked for nothing. But 
 now Jesus cannot conceal from them the altered 
 conditions of their future life. They would no longer 
 be received as the followers of a popular Teacher, 
 but would require to provide for themselves the bare 
 necessaries of life, and, if need be, to defend that life 
 itself. He, was now in the thick of His last conflict ; 
 they would certainly not escape hostile blows. Hence- 
 forth they would realise, to the fullest extent, the 
 meaning of the words spoken to the Seventy : " Be- 
 hold, I send you forth as lambs in the midst of 
 wolves." And so he warns them now to concern 
 themselves about the maintenance and defence whiclx 
 had not cost them a thought before : " But now, he 
 that hath a purse, let him take it, and likewise a 
 wallet; and he that hath not purse or scrip, let him 
 sell his cloak and buy a sword." Even if these 
 picturesque words be taken literally, it must be 
 pointed out that the purse and wallet which the 
 Twelve could be supposed to have at this time must 
 have been of the scantiest ; and therefore the main- 
 tenance which was the new object of their care 
 would, in keeping with the original conditions of 
 their discipleship, be of .the humblest kind. All that 
 Jesus wished to warn them against, in His vivid, 
 metaphorical language, was the danger of supposing 
 that their relations with the world would remain as 
 they had been ; and even for the preservation of the 
 
308 ITS EBIONITE TENDENCY. 
 
 truth, they would require henceforth to provide for 
 themselves such food and clothing and defence as 
 they required, — no more, no less. The spirit of the 
 teaching they had reached would guide them as to 
 the measure. The words, too, may have a deeper 
 meaning. What are food and clothing compared 
 with the defence of the truth ? They had heard that 
 a man's life consisteth not in the abundance of the 
 things that he possesseth ; and were they to value 
 all outward things above faithfulness to the truth, 
 and the mission with which they were now intrusted 
 in the midst of a hostile world ? 
 
 This is the last solemn charge given by Jesus to 
 His followers, according to Luke. How were they 
 to comport themselves in the new circumstances ? 
 The twice-repeated " Pray that ye enter not in temp- 
 tation," uttered immediately after (vv. 40, 46), shows 
 how deeply Jesus was concerned regarding their 
 future relations with that world whose anxieties, 
 pleasures, riches, and relationships had formed so 
 often the burden of His teacliin<j;. 
 
INDEX OF BIBLICAL PASSAGES. 
 
 Genesis. 
 
 XIV. . 
 
 xix. 26 
 
 Exodus. 
 viii. 19 ... . 
 XV. 1-lS . . . 
 xxxiv. 29-end 
 
 Leviticus. 
 xii. 8 . . . . 
 xvi. 8, 10, 26 
 
 280 
 
 142 
 181 
 114 
 
 189 
 
 20 
 
 xvii. 7 . . .20, 105 
 
 Deuteronomy. 
 
 viii. 3 . 
 XXX. 17 
 
 1 Samuel. 
 ii. 1-10 . . . 
 
 . -21 
 20, 105 
 
 181 
 
 2 Chronicles. 
 
 xi. 15 . . . 
 
 Psalms. 
 xxii. 1 . 
 7 . 
 xxxix. 6 
 Ixxxi. 16 
 Ixxxii, 6 
 xci. . . 
 13 . 
 xcvi. 5 . 
 c-vi. 37 . 
 
 20 
 
 273 
 273 
 252 
 210 
 221 
 25 
 1.32 
 105 
 20, 105 
 
 cvii. 9 
 
 cvii. 10 . 
 cvii. 40 . . 
 cxiii. 7, 8 . 
 cxyii. 25 . 
 cxxvi. 2, 6 
 cxxxi. 1 
 cxxxii. 15 . 
 cxvii. 6 . . 
 
 PAGE 
 
 183, 210, 218 
 
 185 
 183, 185 
 183 
 297 
 212 
 255 
 210 
 183 
 
 Proverbs. 
 XXX. 15 . . , 
 
 Isaiah 
 V. 15 . 
 xiii. 21 . 
 xiv. 12 . 
 
 13-35 
 xxxiv. 14 
 xlii. . 
 Iviii. 
 Ixi. . 
 Ixi. 1 
 
 3 
 Ixii. . 
 Ixvi. 2 
 
 Daniel. 
 iii. iv. V. vii. 
 iv. 35 . . 
 vii. 13 . . 
 
 18 . . 
 
 22 . . 
 
 20 
 
 255 
 
 20 
 
 132 
 
 35 
 
 20 
 
 45 
 
 45 
 
 45 
 
 200 
 
 211 
 
 297 
 
 164 
 
 8 
 157 
 157 
 155 
 155 
 155 
 
 viii. 16 . 
 ix. 21 . 
 
 Micah. 
 
 iv. 1. 
 
 Zechariah. 
 
 ix. 9 
 
 TOBIT, 
 
 i. 3 . 
 i. 13. 
 ii. 14 
 iv. 7 
 
 8,9 
 
 11 
 
 12 
 
 13 
 
 16 
 vii. 7 
 10 
 xii. 8-10 
 xiv. 10, 11 
 
 .Judith 
 xvi. 1-17 
 
 Wisdom 
 
 iii. 1 
 
 PAGE 
 
 176 
 176 
 
 255 
 
 297 
 
 248 
 8 
 248 
 248 
 239 
 8 
 283 
 184 
 249 
 227 
 251 
 248 
 248 
 
 181 
 
 275 
 
 ECCLESIASTICUS. 
 
 ii. 12-17 ... 215 
 iv. 1, 2, 8 . . . 183 
 V. 1-3 . . . . 252 
 
310 
 
 INDEX OF BIBLICAL PASSAGES. 
 
 vii. 10 . 
 
 . . . 249 
 
 V. 45 . . 
 
 . . 222 
 
 ix. 37, 38 
 
 , 128, 129 
 
 32 . 
 
 . . . 249 
 
 . . . 183 
 
 48 . . 
 vi. 1-18 . 
 
 214, 221 
 . . 222 
 
 X 235 
 
 X. 14, 15 
 
 T r32, 62, 66, 67, 
 ^ • \ 68, 109, 130 
 
 xi. 14-19 
 
 . . . 252 
 
 2-18 . 
 
 . . 82 
 
 xii. 3 . 
 
 . . . 249 
 
 9-13 . 
 
 . . 117 
 
 2 . . . . 62, 67 
 
 xiii. 18-20 
 
 . . . 184 
 
 19 . . 
 
 . . 257 
 
 5 . . 
 
 . 62, 69, 83 
 
 xiv. 16 . 
 
 . 224, 276 
 
 19-34 . 
 
 . . 223 
 
 6 . . 
 
 . . . 129 
 
 xvii. 22 
 
 . . . 283 
 
 20 . . 
 
 . . 283 
 
 7,8 . 
 
 . 109, 1-30 
 
 xviii. 25 
 
 . . . 276 
 
 22 . . 
 
 . . 164 
 
 16 . 
 
 . . 83, 129 
 
 xxix. 11 
 
 . . 283 
 
 24 . . 
 
 . . 272 
 
 19, 20 
 
 . . . 250 
 
 xl. 24 . 
 
 . . . 257 
 
 25-33 . 
 
 . . 254 
 
 20 . 
 
 . . . 13 
 
 
 26 . . 
 
 . . 176 
 
 25 . 
 
 84, 140, 149 
 
 Baruch. 
 
 29 . . 
 
 . 164 
 
 26-33 
 
 . . . 250 
 
 iii. 16-19 ... 275 
 
 30 . . 
 
 . . 164 
 
 28 . 
 
 . . . 164 
 
 
 vii. 1, 2 . 
 
 . . 223 
 
 34-36 
 
 . . . 259 
 
 2 Macc.vbees. 
 
 7-11 . 
 
 . . 241 
 
 37 . 
 
 . 247, 266 
 
 vii. 34 ... . 255 
 
 7-12 . 
 
 . . 223 
 
 38 . 
 
 . 231, 267 
 
 
 11 . . 
 
 . 12, 251 
 
 39 . 
 
 . . . 281 
 
 Matthew. 
 
 15 . . 
 
 . . 82 
 
 xi. 1 62 
 
 , 68, 69, 109 
 
 i. 1 197 
 
 21 . . 
 
 . . 1.58 
 
 2 
 
 . . 74 
 
 ii. 2-6 . 
 
 . . 187 
 
 22 
 
 34, 156 
 
 2-6 '. 
 
 . . . 72 
 
 12 . 
 
 187, 188 
 
 24, 26 '. 
 
 . 219 
 
 4 . 
 
 . . 76 
 
 13 . 
 
 . . 188 
 
 viii. 1 . . 
 
 . 62 
 
 7-19 
 
 . . 77 
 
 15 . 
 
 . . 188 
 
 2 . . 
 
 . 49 
 
 8 . 
 
 . . 224 
 
 iii. 4 . 
 
 . . 192 
 
 12. . 
 
 . 165 
 
 15 . 
 
 . . 77 
 
 7 
 
 . 82, 192 
 
 14, 15 
 
 53,54 
 
 TO r24, 77, 81, 
 ^* • \ 84, 150 
 
 11, 12 
 
 . . 193 
 
 16. . 
 
 . 55 
 
 16 . 
 
 . . 9 
 
 18. . 
 
 . . 62 
 
 19 ... . 84 
 
 iv. 1 . 
 
 . . 18 
 
 19. . 
 
 82, 126 
 
 20-24 
 
 . . 33 
 
 2 
 
 . . 19 
 
 19-22 . 
 
 . 233 
 
 25-27 
 
 . . 134 
 
 3 '. 
 
 . . 19 
 
 20. . 
 
 . 126 
 
 27 . 
 
 22 
 
 9 . 
 
 . . 21 
 
 21 . . 
 
 . 126 
 
 28-30 
 
 ." .' 234 
 
 11 . 
 
 . . 19 
 
 22. . 
 
 126, 234 
 
 29 . 
 
 . . 214 
 
 12-16 
 
 . . 45 
 
 27,29 
 
 . 94 
 
 xii. 1 
 
 . . 137 
 
 17 . 
 
 . 46, 202 
 
 28. . 
 
 . 91 
 
 14 . 
 
 . . 138 
 
 18-22 {^S'^^'^8°i 
 
 28-end 
 29 . . 
 
 . 88 
 . 94 
 
 15 . 
 15, 16 
 
 . . 138 
 . . 71 
 
 19 ... . 69 
 
 31 . . 
 
 . 97 
 
 16 . 
 
 . . 138 
 
 23 . 
 
 . . 49 
 
 32. . 
 
 . 99 
 
 22, 23 
 
 136, 138 
 
 24 . 
 
 . 49, 96 
 
 33. . 
 
 . 93 
 
 24 . . 
 
 . 83, 140 
 
 25 . 
 
 . . 69 
 
 34. . 
 
 . 102 
 
 25-30 . 
 
 . . 3 
 
 v.-vii. 27 
 
 . . 49 
 
 35 . . 
 
 . 93 
 
 24-50 . 
 
 . .. 138 
 
 , (61,66,68, 
 ^- -^ • • 1 81, 209 
 
 38. . 
 
 . 93 
 
 27 . . 
 
 122, 123 
 
 ix. 3 . . 
 
 82, 144 
 
 28, 29 . 
 
 . . 3 
 
 3 . . . ' 200, 210 
 
 5-13 . 
 
 . 161 
 
 31, 32 . 
 
 . . 13 
 
 4 . . 
 
 . . 211 
 
 8 . . 
 
 . 64 
 
 32 . . 
 
 . . 250 
 
 6 . . 
 
 . . 211 
 
 9 . . 
 
 . 66 
 
 43-45 . 
 
 . . 143 
 
 10 . 
 
 . 81, 292 
 
 10, 11 . 
 
 . 82 
 
 46-50 . 
 
 229, 245 
 
 10-12 
 
 . . 212 
 
 14 . . 
 
 . 83 
 
 xiii. 21 . . 
 
 . . 225 
 
 11 . . 
 
 79, 81, 292 
 
 14-17 . . 
 
 . 72 
 
 53-58(35. 47, W, 
 
 20 . . 
 
 . . 81 
 
 16, 17 . . 
 
 . 137 
 
 21-48 . 
 
 . . 81 
 
 18-34 . . 
 
 . 62 
 
 54 . ; . 36,''44 
 
 32 . . 
 
 . . 269 
 
 21-23 . . 
 
 . 61 
 
 55 . . 
 
 . . 179 
 
 39 . . 
 
 . . 220 
 
 23-eiid 
 
 . 62 
 
 58 . . 
 
 . 36, 44 
 
 40 . . 
 
 . . 220 
 
 32-34 . . 
 
 . 136 
 
 xiv. 1, 2 . 
 
 . . 36 
 
 42 . . 
 
 . . 220 
 
 34 . . . 
 
 . 83 
 
 XV. . . . 
 
 . . 249 
 
 44 . 2 
 
 19, 220, 222 
 
 36 . . . 
 
 . 62 
 
 21 . . 
 
 . . 33 
 
INDEX OF BIBLICAL PASSAGES. 
 
 311 
 
 XV. 21-28 . 
 
 145, 160 
 
 xxvi. 32 . 
 
 
 
 156 
 
 iii. 28 . 
 
 . . 13 
 
 24 . . 
 
 . 294 
 
 39 . 
 
 
 27 
 
 30 . . 
 
 . 84, 149 
 
 24-30 . 
 
 . 163 
 
 47-57 . 
 
 
 152 
 
 31-35 
 
 229, 245 
 
 27 . . 
 
 . 274 
 
 49 . . 
 
 
 152 
 
 38-40 . 
 
 . . 123 
 
 36-43 . 
 
 . 163 
 
 56 . . 
 
 
 156 
 
 iv. 17 . . 
 
 . . 225 
 
 xvi. 18 . '. 
 
 . 156 
 
 64 . . 
 
 
 40 
 
 24 . . 
 
 . . 223 
 
 19 . . 
 
 . 156 
 
 xxvii. 39 . . 
 
 
 273 
 
 V. 1-20 . . 
 
 . 88, 145 
 
 21-23 . 
 
 3 
 
 46 . . 
 
 
 13 
 
 2 . . . 
 
 . . 91 
 
 23 . 15, 
 
 149, 156 
 
 55, 56 . 
 
 
 86 
 
 2-5 . 
 
 . . 94 
 
 28 . . 
 
 . 38 
 
 
 
 9 . . . 
 
 . . 97 
 
 xvii. 3 . . 
 
 . 285 
 
 Mark 
 
 
 13 . . 
 
 . 91, 99 
 
 14-18 
 
 . 145 
 
 i. 7, 8 . . . 
 
 . 193 
 
 15 . . 
 
 . . 91 
 
 15 . 
 
 . 115 
 
 10 . . 
 
 
 
 9 
 
 17 . 
 
 . . 102 
 
 19, 20 
 
 . 117 
 
 12 . . 
 
 
 
 18 
 
 18 . . 
 
 . . 91 
 
 20 . 
 
 . Ill 
 
 14, 15 . 
 
 
 
 46 
 
 19 . . 
 
 103, 104 
 
 22, 23 
 
 . 120 
 
 15 . . 
 
 
 
 202 
 
 30 . . 
 
 . 29, 31 
 
 24 . 
 
 231, 267 
 
 16-20 . 
 
 4 
 
 8, 
 
 50, 60 
 
 vi. 1-6 35, 
 
 44, 47, 201 
 
 25 . . 
 
 . 281 
 
 17 . . 
 
 
 
 69 
 
 2. 
 
 . 36, 107 
 
 xviii. 9 
 
 . 164 
 
 21-28 . 
 
 
 
 50 
 
 3 .' .' 
 
 . . 179 
 
 24 . 
 
 . 287 
 
 22 . . 
 
 
 
 52 
 
 5. . . 
 
 . . 36 
 
 xix. 9 . . . 
 
 . 269 
 
 23 . . 
 
 
 50, 93 
 
 7|32, 
 
 39, 109, 128, 
 
 16. . . 
 
 . 282 
 
 23-28 . 
 
 
 . 49 
 
 129, 131 
 
 16-22 . 
 
 . 237 
 
 25 . 
 
 
 S2, 105 
 
 12, 13 . 
 
 . 109, 131 
 
 20, 22 
 
 . 282 
 
 26 . . 
 
 
 51, 52 
 
 13 . 
 
 32, 117, 145 
 
 26 . . 
 
 . 27 
 
 27 . . 
 
 ' 
 
 0, 52, 53 
 
 14 . 
 
 . . 36 
 
 27. . 
 
 205, 289 
 
 29 . . 
 
 
 . 58 
 
 30 . 
 
 . . 109 
 
 28. . 
 
 154, 290 
 
 29-31 . 
 
 
 
 53 
 
 vii. . . 
 
 . . 249 
 
 XX. 28 . . 
 
 . 295 
 
 32,34. 
 
 
 
 55 
 
 24-30 
 
 . . 160 
 
 29 . . 
 
 . 269 
 
 34. . . 
 
 
 
 56 
 
 25-30 
 
 . . 145 
 
 xxi. 3 . 
 
 . 298 
 
 35. . 
 
 
 
 57 
 
 31 . 
 
 . . 33 
 
 5 . . 
 
 . 297 
 
 36. . 
 
 
 
 57 
 
 viii. 15 . 
 
 . . 100 
 
 20-22 . 
 
 . 168 
 
 38. . 
 
 
 
 58 
 
 33 . 
 
 . 15, 149 
 
 xxii. 
 
 . 239 
 
 39. . 
 
 
 
 59 
 
 34 . 
 
 231, 267 
 
 1-10 . 
 
 . 262 
 
 40-45 . 
 
 
 
 63 
 
 35 . 
 
 . . 281 
 
 11-14 
 
 . 165 
 
 ii. 6, 7 . 
 
 
 
 144 
 
 ix. 1 . . 
 
 . 38, 68 
 
 29 . 
 
 . 38 
 
 12 . 
 
 
 63, 64 
 
 15 . 
 
 . . 114 
 
 34-40 
 
 . 237 
 
 14 . 
 
 
 62, 66 
 
 17-27 
 
 . . 145 
 
 xxiii. 
 
 . 215 
 
 15 . 
 
 
 66,67 
 
 22-24 
 
 . . 118 
 
 15 . 
 
 164, 166 
 
 18 . 
 
 
 . 74 
 
 23 . 
 
 . . . 108 
 
 25,26 
 
 . 248 
 
 21,22 
 
 
 
 . 137 
 
 25 . 
 
 .■ . 115 
 
 33 . 
 
 164, 167 
 
 23 . 
 
 
 
 137 
 
 26 . 
 
 . . . 115 
 
 37 . 
 
 . 297 
 
 iii. 6 
 
 
 
 138 
 
 27 . 
 
 118, 156 
 
 xxiv. 29, 30 
 
 . 38 
 
 7 
 
 
 
 . 67 
 
 28,29 
 
 . . . 116 
 
 41 . 
 
 . 281 
 
 7-12 
 
 
 
 138 
 
 30-32 
 
 . . . 120 
 
 50, 51 
 
 . . 164 
 
 9 . 
 
 
 
 . 67 
 
 38 . 
 
 . . 145 
 
 XXV. . . 
 
 . 163 
 
 10 . 
 
 
 
 . 31 
 
 38-40 
 
 . . . 121 
 
 14-30 
 
 . . 165 
 
 11, 12 
 
 
 
 . 71 
 
 39 . 
 
 . . . 39 
 
 15 . 
 
 . 40 
 
 13, 14 
 
 
 
 . 67 
 
 43 . 
 
 . . . 164 
 
 31 . 
 
 . 165 
 
 14 . 
 
 
 69, 109 
 
 43-53 
 
 . . . 152 
 
 31-46 
 
 . 167 
 
 14, 15 
 
 
 . 68, 69 
 
 45 . 
 
 . 152, 164 
 
 41 . 
 
 . . 96 
 
 20,21 
 
 
 . . 138 
 
 47 . 
 
 . . . 164 
 
 xxvi. 6-13 . 
 
 . . 224 
 
 21 . 
 
 
 . . 138 
 
 50 . 
 
 . . . 156 
 
 21 . 
 
 . . 151 
 
 22-30 
 
 
 . . 122 
 
 X. 17-22 
 
 . . . 237 
 
 22 . 
 
 . . 151 
 
 22 . 
 
 8 
 
 1, 89, 138 
 
 24 . 
 
 . . . 286 
 
 23 . 
 
 . . 150 
 
 23 . 
 
 
 . . 3 
 
 27 . 
 
 . . . 27 
 
 25 . 
 
 . . 151 
 
 23-27 
 
 
 . . 3 
 
 28 . 
 
 . 205, 289 
 
 31 . 
 
 . . 156 
 
 23-35 
 
 
 
 . 138 
 
 45 . 
 
 . . . 295 
 
312 
 
 INDEX OF BIBLICAL PASSAGES. 
 
 X. 46 
 
 
 . . 269 
 
 ii. 12 . 
 
 ... 37 
 
 iv. 35 . 
 
 r51, 52, 54, 
 
 xi. 3 . . 
 
 . . 298 
 
 13, 14 
 
 ... 297 
 
 \ 57, 114 
 
 20-25 
 
 . . 168 
 
 16 . 
 
 ... 187 
 
 35-39 
 
 . . 53 
 
 24,25 
 
 . . 117 
 
 20 . 
 
 . 187, 297 
 
 36 . 
 
 30, 52, 53 
 
 xii. . . 
 
 . . 239 
 
 23 . 
 
 . 185, 189 
 
 37 . 
 
 . . 91 
 
 24 . 
 
 . . 39 
 
 24 . 
 
 ... 189 
 
 38 . 
 
 54, 57, 145 
 
 28-34 
 
 . . 237 
 
 25 . 
 
 . 8, 188, 215 
 
 39 . 
 
 54, 57, 145 
 
 xiii. 11 . 
 
 . . 13 
 
 26 . 
 
 ... 8 
 
 40, 41 
 
 r 55, 57, 
 
 12,13 
 
 . . 260 
 
 27 . 
 
 . . 8,179 
 
 \ 91, 203 
 
 18 . 
 
 . . 117 
 
 33 . 
 
 . 179, 188 
 
 41 . 
 
 . . 56 
 
 25 . 
 
 . . 38 
 
 34 7 
 
 , 37, 188, 191 
 
 42 . 
 
 57, 63, 265 
 
 26 . 
 
 . . 38 
 
 35 . 
 
 ... 188 
 
 43 . 
 
 . . . 203 
 
 33 . 
 
 . . 117 
 
 39 . 
 
 ... 189 
 
 43, 44 
 
 . . 58 
 
 34 . 
 
 . . 40 
 
 40 . 
 
 ... 8 
 
 44 . 
 
 . 65, 91 
 
 xiv. 3-9 
 
 . . 224 
 
 41 . 
 
 . 179, 189 
 
 V. 1 . 63 
 
 , 65, 91, 265 
 
 18 . 
 
 150, U>1 
 
 42-51 
 
 ... 191 
 
 1-11 . 
 
 . . . 60 
 
 19 . 
 
 . . 151 
 
 49 . 
 
 ... 58 
 
 4,5 . 
 
 . . 61 
 
 20 . 
 
 . . 150 
 
 52 . 
 
 ... 9 
 
 7 . . 
 
 . . 204 
 
 35 . 
 
 . . 117 
 
 80 . 
 
 ... 8 
 
 8 . . 
 
 . 61, 101 
 
 36 . 
 
 . 26, 27 
 
 iii. 7 
 
 . . 82, 192 
 
 10 . 
 
 . . 64 
 
 38 . 
 
 . . 117 
 
 14 . 
 
 ... 293 
 
 12 . 
 
 . . 91 
 
 62 . 
 
 . . 40 
 
 15-17 
 
 . . . 193 
 
 12-16 
 
 . . 63 
 
 XV. 19 . 
 
 . . 273 
 
 16 . 
 
 ... 9 
 
 13 . 
 
 . 57, 68 
 
 34 . 
 
 . . 13 
 
 19 . 
 
 ... 194 
 
 16 . 
 
 . . 57 
 
 40, 41 
 
 . . 86 
 
 21 . 
 
 . . 57, 194 
 
 17 . 3 
 
 0, 34, 65, 91 
 
 xvi. 9-20 
 
 . . 88 
 
 22 . 
 
 ... 9 
 
 17-26 
 
 . . 63 
 
 17,18 
 
 . . 132 
 
 23 . 
 
 . 179, 198 
 
 18 . 
 
 . . 34 
 
 
 
 iv. 1 . . 
 
 10, 11, 18, 44 
 
 21 . 
 
 . 78, 144 
 
 Lu 
 
 KE. 
 
 1-13 . 
 
 ... 16 
 
 24 . 
 
 . . 57 
 
 i. 15 . . 
 
 . 8, 175 
 
 2 . 
 
 ... 19 
 
 26 . 
 
 . . 64 
 
 17. 
 
 
 8, 29, 175 
 
 3.' ." 
 
 ... 63 
 
 27 . 
 
 . m, 68 
 
 26. 
 
 
 . . 177 
 
 4. . 
 
 ... 21 
 
 27,28 
 
 . . 62 
 
 28. 
 
 
 . 8, 179 
 
 5. . 
 
 . 24, 38, 1.33 
 
 28 . 
 
 . . 207 
 
 30. 
 
 
 . 8, 179 
 
 6. . 
 
 r21, 22, 23, 
 
 28,29 
 
 . . 234 
 
 32 {8'^ 
 
 5, 178, 180, 
 
 '1 38, 134 
 
 29 . 
 
 . . 207 
 
 189, 221 
 
 8. . 
 
 . . . 133 
 
 30 . 
 
 . 66, 78 
 
 33. . 
 
 . . 10 
 
 9-12. 
 
 . . 48, 134 
 
 32 . 
 
 . . 207 
 
 35. . 
 
 S, 30, 42, 95 
 
 10 . 
 
 ... 63 
 
 33 . 
 
 . . 78 
 
 42. . 
 
 . . 244 
 
 13 . 
 
 . . 15, 19 
 
 36 . 
 
 . . 137 
 
 46-55 . 
 
 . 7, 281 
 
 14 . 
 
 (11,12,28, 
 
 37 . 
 
 . . 137 
 
 48. . 
 
 . . 179 
 
 "1 30, 44, 91 
 
 vi. 1 . . 
 
 . . 137 
 
 49-52 . 
 
 . . 42 
 
 15 48 
 
 , 91, 201, 202 
 
 2. . 
 
 . •. 78 
 
 52. {1 
 
 ■9, 180, 184, 
 
 16 . 
 
 . . .91 
 
 10 . 
 
 . . 57 
 
 210 
 
 16-21 
 
 . . 44, 202 
 
 11 . 
 
 . 79, 138 
 
 53. {1 
 
 "9, 211, 218, 
 
 18 . 
 
 . 12, 44, f>9 
 
 12 . 
 
 . . 57 
 
 277 
 
 19 . 
 
 . . . 59 
 
 13 . 
 
 66, 106, 138 
 
 67-79 . 
 
 . . 184 
 
 21 . 
 
 . 12, 46, 201 
 
 14 . 
 
 . . 61, 203 
 
 68. 
 
 
 . . 75 
 
 22 . 
 
 179, 201, 202 
 
 14-16 
 
 . . 209 
 
 69. 
 
 
 178, 180 
 
 22-30 
 
 ... 47 
 
 16 . 1 
 
 06, 107, 138 
 
 76. 
 
 
 8, 95, 223 
 
 23 . 
 
 . . 34, 48 
 
 17 66, 
 
 91, 219, 265 
 
 ii. 1 . 
 
 
 . . 185 
 
 24-27 
 
 . 176, 202 
 
 18 . 
 
 . . 71 
 
 1-12 
 
 
 . . 186 
 
 31 . 
 
 . 49, 91, 202 
 
 19 . 
 
 . 31, 71 
 
 4 . 
 
 
 . . 180 
 
 31-41 
 
 . . 35, 65 
 
 20 . 2 
 
 00, 209, 277 
 
 5 . 
 
 
 . . ISO 
 
 32 . 
 
 . . 52, 53 
 
 20-end 
 
 . 68, 76 
 
 7 . 
 
 
 . . 185 
 
 33 . 
 
 ... 50 
 
 21 . 
 
 . . 277 
 
 8-20 
 
 
 . . 186 
 
 33-37 
 
 . . 19, 203 
 
 .» f 
 
 79, 112, 225, 
 
 11 
 
 
 ■. . 185 
 
 34 . 
 
 ... 56 
 
 -^ \ 
 
 277, 292 
 
INDEX OF BIBLICAL PASSAGES. 
 
 313 
 
 vi. 22, 23 . 
 
 . . 212 
 
 viii. 30 . 
 
 . . 92 
 
 ,- (84,111,127, 
 X. 1/ -j^ J3J 
 
 24 . . 
 
 215, 277 
 
 31. 
 
 . 98, 132 
 
 25 . . 
 
 . . 218 
 
 32. 
 
 . . 99 
 
 17-22 . . 22, 26 
 
 26 . . 
 
 . 79,218 
 
 33. 
 
 . . 92 
 
 17-24 
 
 . . 159 
 
 27 . .. 
 
 . . 219 
 
 35. 
 
 . . 92 
 
 18 16 
 
 23, 38, 132 
 
 27,28 . 
 
 . . 220 
 
 36. 
 
 . 92, 102 
 
 19 . 
 
 22, 33, 129 
 
 27-33 . 
 
 . . 215 
 
 37. 
 
 102, 103 
 
 20 . 
 
 26, 133, 134 
 
 29,30 . 
 
 . . 82 
 
 38. 
 
 . 92, 102 
 
 21 . 
 
 . . 12 
 
 30 . . 
 
 107, 220 
 
 39. 
 
 102, 104 
 
 22 
 
 . . 12 
 
 32-35 . 
 
 . . 221 
 
 40. 
 
 106, 265 
 
 23 ; 
 
 . . 135 
 
 33, 34 . 
 
 . . 262 
 
 44. 
 
 . . 57 
 
 24 . 
 
 . 12, 135 
 
 33-39 . 
 
 . 73, 83 
 
 54. 
 
 . . 57 
 
 25, 26 
 
 . . 238 
 
 36 . . 
 
 . . 221 
 
 ... {^-l 
 
 57, 69, 108, 
 
 38-42 
 
 . . 303 
 
 38 . 22 
 
 3, 252, 269 
 
 16, 128, 130 
 
 xi. 1-4 . 
 
 . . 117 
 
 43-45 . 
 
 . . 214 
 
 2 . 
 
 69, 108, 130 
 
 1-13 
 
 . . 12 
 
 46 . . 
 
 . . 158 
 
 3 . 
 
 . . 193 
 
 5-13 
 
 . . 139 
 
 47 . . 
 
 . . 219 
 
 3-6 . 
 
 . . 306 
 
 8,9. . 
 
 . . 165 
 
 49 . . 
 
 . . 219 
 
 4 . 
 
 . . 236 
 
 r90, 115, 124, 
 
 vii. 1 . . 
 
 . 91, 161 
 
 6 . 
 
 . . 110 
 
 14 -^135,136,139, 
 
 1-11 . 
 
 . . 265 
 
 7-9 . 
 
 . 36, 147 
 
 L 257 
 
 2-10 . 
 
 . 57, 161 
 
 10 . 
 
 32, 34, 306 
 
 15-26 80, 135, 136 
 
 11-17 . 
 
 . . 91 
 
 11 . 
 
 . .- 34 
 
 16 .... 140 
 
 14 . . 
 
 . . 57 
 
 11-37 
 
 . . 265 
 
 16-29 ... 37 
 
 16 . . 
 
 . . 75 
 
 12 . 
 
 . . 112 
 
 17-23 ... 3 
 
 18 . . 
 
 . . 74 
 
 18 . 
 
 . 57,112 
 
 20 . . . 3,141 
 
 18, 23 . 
 
 . 72, 195 
 
 20 . 
 
 . .113 
 
 21 ... . 2 
 
 19 , . 
 
 . . 194 
 
 22 . 
 
 . . 58 
 
 22 . . . 2, 164 
 
 21, 22 .^ 
 
 . . 74 
 
 22, 23 
 
 . . 15 
 
 23 . . 124, 163 
 
 92 -^^ 
 
 5. 76, 105, 
 
 23 . 
 
 . . 242 
 
 26 . . . 87,88 
 
 
 148 
 
 27 . 
 
 . . 39 
 
 27 .... 262 
 
 24-35 . 
 
 . . 77 
 
 28,29 
 
 . 57, 117 
 
 27,28 . . 
 
 258 
 
 25 . . 
 
 105, 224 
 
 32-34 
 
 . . 136 
 
 27-29 . . 
 
 265 
 
 33 . . 
 
 . 77, 150 
 
 39 . 
 
 . . 115 
 
 29-32 . . 
 
 90 
 
 34 . . 
 
 . . 80 
 
 41 . 
 
 111,113 
 
 30 . . . 
 
 37 
 
 36-50 
 
 f 293, 303, 
 
 42 . 
 
 . 57, 115 
 
 31 . . . 
 
 165 
 
 \ 305 
 
 43 . 
 
 113, 119 
 
 32 . . . 
 
 165 
 
 38 . . 
 
 . . 57 
 
 45 . 
 
 . . 119 
 
 37-54 . . 
 
 215 
 
 39 . . 
 
 . . 57 
 
 49 . 
 
 . . 121 
 
 41 . . . 
 
 272 
 
 45 . . 
 
 . . 57 
 
 50 . 
 
 . 39, 121 
 
 xii. 1 . 12, 144, 265 
 
 47 . . 
 
 . . 87 
 
 51 . 
 
 . . 125 
 
 , ri2, 144, 250, 
 ^ 1 252 
 
 viii, 1, 2 . 
 
 B5, 86, 295 
 
 51-53 
 
 . . 232 
 
 2 . . 
 
 . . 92 
 
 51-56 
 
 . . 164 
 
 5 . . 164, 252 
 
 2,3 . 
 
 . . 224 
 
 57 . 
 
 . 82, 126 
 
 8 .... 144 
 
 4 . . 
 
 . . 265 
 
 57-62 
 
 . . 233 
 
 10 . 13, 143, 144 
 
 9 . . 
 
 . . 102 
 
 58 . 
 
 . . 126 
 
 12 ... . 13 
 
 9-15 . 
 
 . . 224 
 
 62 . 
 
 . . 281 
 
 16-21 ... 270 
 
 13 . 
 
 ; . 225 
 
 -X. 1 . . 
 
 . . 128 
 
 20 .... 269 
 
 16-21 . 
 
 . . 228 
 
 1-20 -.- 
 
 . . 107 
 
 22 . . 231, 253 
 
 18. . 
 
 . . Ill 
 
 1-24 . 
 
 . 71,126 
 
 24 .... 175 
 
 19. . 
 
 . . 265 
 
 2 . . 
 
 . .128 
 
 26 .... 288 
 
 19, 20 
 
 . . 87 
 
 3 . . 
 
 . 83, 129 
 
 29 . . 251, 255 
 
 19-21 . 
 
 . . 258 
 
 6 , . 
 
 . .129 
 
 31 . . 156,255 
 
 21 . . 
 
 . . 244 
 
 11 . 
 
 . . 236 
 
 32 . 154, 156, 256 
 
 22 . 
 
 . . 91 
 
 12-14 
 
 . . 165 
 
 oo / 232, 252, 272, 
 ^■^ t 284, 288 
 
 26-39 '. 
 
 . . 88 
 
 13 . 
 
 33, 34, 37 
 
 27. . 
 
 . . 91 
 
 15 . 
 
 . . 35 
 
 34 .... 252 
 
 29. . 
 
 57, 92, 96 
 
 16 . 
 
 . . 133 
 
 35-37 
 
 
 258 
 
314 
 
 INDEX OF BIBLICAL PASSAGES. 
 
 xii. 37 . 
 
 . . 295 
 
 xviii. 11 57, 
 
 193, 293 
 
 xxiii. 8, 9 . 
 
 . 157 
 
 46-48 
 
 . . 164 
 
 12 . . .293 
 
 12 -. 
 
 . 157 
 
 49 . 
 
 . . 258 
 
 18-23 237, 238 
 
 31 . 
 
 . 15 
 
 51-53 
 
 . . 266 
 
 21 . . . 168 
 
 35 . 
 
 . 273 
 
 54 . 
 
 . . 265 
 
 22 . 
 
 
 284 
 
 39 . 
 
 . 297 
 
 xiii. 6-9 
 
 . . 168 
 
 23 . 
 
 
 283 
 
 46 . 
 
 . 13 
 
 13 . 
 
 . . 57 
 
 27 . 
 
 
 27 
 
 61 . 
 
 . 156 
 
 16 . 
 
 . . 16 
 
 28 . 
 
 20 
 
 5,289 
 
 xxiv. 7 . . 
 
 . 58 
 
 33 . 
 
 . . 58 
 
 31 . 
 
 
 292 
 
 19 . 
 
 . 42 
 
 35 . 
 
 . . 297 
 
 36 . 
 
 
 269 
 
 26 . 
 
 . 58 
 
 xiv. 4 . 
 
 . . 57 
 
 42 . 
 
 
 57 
 
 29 . 
 
 . 257 
 
 12-24 
 
 . . 249 
 
 xix. 1-10 . 
 
 
 217 
 
 34 . 
 
 . 57 
 
 14 . 
 
 . . 165 
 
 5 . . 
 
 
 58 
 
 44 . 
 
 . 58 
 
 15 . 
 
 . . 244 
 
 8 . . 
 
 
 193 
 
 46 . 
 
 57, 58 
 
 15-24 
 
 . . 165 
 
 9 . . 
 
 
 146 
 
 49 . 
 
 42, 127 
 
 26 . 
 
 246, 290 
 
 11-27 . 
 
 
 166 
 
 
 
 33 . 
 
 . . 206 
 
 12-27 . 
 
 
 40 
 
 John 
 
 
 XV. 10-17 
 
 144, 145 
 
 31 . . 
 
 
 298 
 
 i. 5 . . . 
 
 2 
 
 11-32 
 
 . . 98 
 
 34 . . 
 
 
 298 
 
 8-10 . . 
 
 •1 
 
 23-30 
 
 . . 158 
 
 37. . 
 
 
 35,37 
 
 45 . . 
 
 '. 179 
 
 25-27 
 
 . . 158 
 
 38 . . 
 
 
 298 
 
 iii. 19-21 . 
 
 2 
 
 25-30 
 
 . . 165 
 
 ■ 39-44 . 
 
 
 299 
 
 iv. 46-54 . 
 
 . 161 
 
 28 . 
 
 . . 165 
 
 XX. 1 . . 
 
 
 300 
 
 vi. 42 . . 
 
 . 179 
 
 31-33 
 
 . . 146 
 
 24-28 . 
 
 
 279 
 
 X. 20 . . 
 
 . 139 
 
 33-end 
 
 . . 147 
 
 27 . . 
 
 
 279 
 
 xii. 1 . . 
 
 303, 305 
 
 xvi. 8 . 
 
 129, 270 
 
 41, 42 . 
 
 
 298 
 
 31 . . 
 
 2, 303 
 
 . {- 
 
 23, 232, 257, 
 
 xxi, 5 . . 
 
 
 301 
 
 35 . . 
 
 2 
 
 269, 271 
 
 6 . . 
 
 
 301 
 
 36 . . 
 
 2 
 
 10-12 
 
 . . 271 
 
 7. . . 
 
 
 37 
 
 46 . . 
 
 2 
 
 11 . 
 
 . . 284 
 
 11 . . 
 
 
 37 
 
 xiii. 2 . . 
 
 1.5, 150 
 
 13 . 
 
 . . 254 
 
 16, 17 
 
 
 260 
 
 xvi. 11 . . 
 
 2 
 
 14 . 
 
 . . 273 
 
 25 . . 
 
 
 37 
 
 xix. 25 . . 
 
 . 86 
 
 18 . 
 
 . . 269 
 
 26 . . 
 
 38, 132 
 
 28 . . 
 
 . 13 
 
 23 . 
 
 . . 99 
 
 27 . . 
 
 38,41 
 
 30 . . 
 
 . 14 
 
 23,28 
 
 . . 275 
 
 36 . . 
 
 . 57 
 
 xxi. 3-11 . 
 
 . 204 
 
 25 . 
 
 217, 277 
 
 xxii. 3 . . 
 
 . 150 
 
 
 
 26 . 
 
 . . 99 
 
 21 . 
 
 . 151 
 
 Acts 
 
 
 35 . 
 
 100, 102 
 
 23 . 
 
 . 151 
 
 i. 8 . . . . 
 
 43, 127 
 
 xvii. 7-10 
 
 . . 258 
 
 26,27 
 
 . 295 
 
 16-28 . 
 
 . 153 
 
 12 
 
 . . 57 
 
 28 . 
 
 15, 153 
 
 25. . . 
 
 . 153 
 
 14 
 
 . . 57 
 
 28-30 
 
 . 290 
 
 ii. 4 11, 1[ 
 
 i, 43, 127 
 
 15 
 
 . . 57 
 
 29 . 
 
 . 162 
 
 33 . . 
 
 ■ . 157 
 
 20 
 
 . . 278 
 
 31 . 
 
 151, 153 
 
 38 . . 
 
 . 11 
 
 21 
 
 . . 163 
 
 32 . 
 
 57 
 
 iv. 8 . . 
 
 11, 13 
 
 22 
 
 . . 278 
 
 34 . 
 
 . 153 
 
 31 . . 
 
 11, 13 
 
 23 
 
 . . 280 
 
 37 . 
 
 . 58 
 
 V. 16 . . 
 
 . 43 
 
 24 
 
 . . 280 
 
 ,^ r20, 26, 57, 
 ^0 \ 308 
 
 vi. 3 . . 
 
 11, 13 
 
 25 
 
 . . 58 
 
 5 . . 
 
 11,13 
 
 26 
 
 . . 280 
 
 41-46 . . 41 
 
 10 . . 
 
 11, 13 
 
 31 
 
 . . 280 
 
 42 . 
 
 20, 26 
 
 12 . . 
 
 . 94 
 
 34,35 
 
 . . 279 
 
 43 . 
 
 20, 157 
 
 vii. 51 . . 
 
 . 13 
 
 35 
 
 . . 280 
 
 44 .2( 
 
 ), 57, 157 
 
 55 . . 
 
 11,13 
 
 37 
 
 . . 280 
 
 46 . 
 
 . 308 
 
 56 . . 
 
 . 157 
 
 xviii. 1 
 
 . . 57 
 
 47-54 
 
 . 153 
 
 viii. 7 . . 
 
 . 43 
 
 2 
 
 . . 57 
 
 51 . 
 
 . 67 
 
 10 . . 
 
 . 177 
 
 9-14 
 
 . . 273 
 
 69 . 
 
 40, 157 
 
 ix. 36 . . 
 
 . 248 
 
 10 
 
 ■ . . 57 
 
 xxiii. 3 . . 
 
 
 15 
 
 X. 38 . . . 
 
 . 30 
 
INDEX OF BIBLICAL PASSAGES. 
 
 315 
 
 xix. V2 . 
 13-20 
 •29 . 
 XXV. 10 
 xxvii. 1,5 
 xxviii. 3-6 , 
 
 Romans. 
 
 i. 4 . . . 
 
 viii. 38 . . 
 
 X. 17 . . 
 
 XV. 13 . . 
 
 xvi. 20 . . 
 
 1 Corinthians. 
 vii. 31 ... . 
 X. 20, 21 . . . 
 
 XV. 24 sqq. . 4, 
 
 2 Corinthians 
 iv. 4 ... 2 
 V. 19 .... 
 vi. 10 ... . 
 xii. 7 . . . . 
 
 30 
 30 
 94 
 33 
 94 
 132 
 
 28 
 38 
 98 
 28 
 132 
 
 34 
 105 
 157 
 
 , 15 
 
 4 
 306 
 146 
 
 vi. 2, 5 . . . . 267 
 
 Hebrew? 
 
 Galatians. 
 
 iv. 12 
 
 33 
 
 Ephesians. 
 
 i. 19-22 , 
 
 20, 21 , 
 
 20-22 , 
 ii. 2 . . 
 
 6 . . , 
 
 16 . 
 
 vi. 12 . , 
 
 COLOSSIANS. 
 
 i. 11-13 
 
 12-17 
 
 16 . . 
 
 20 . . 
 ii. 10, 15 
 
 2 Thessaloni. 
 
 i. 9 . . . . 
 ii. 8-10 . . . 
 
 1 Timothy 
 
 vi. 17 . . . 
 17, 18 . . 
 
 157 
 
 41 
 
 4 
 
 I, 15 
 
 157 
 
 4 
 
 !, 15 
 
 157 
 
 4 
 157 
 
 4 
 157 
 
 \NS. 
 
 157 
 23 
 
 173 
 
 285 
 
 5-15 
 14 
 
 i. 9 , 
 iii. 6 
 iv. 4 
 
 9, 10 
 V. 1, 5 
 
 5 . 
 
 James 
 
 15 
 3 
 
 210 
 164 
 218 
 218 
 215 
 224 
 
 1 JOHI 
 
 iii. 8 . . 
 
 s\ 
 
 4, 15 
 
 Revelation. 
 
 ix. 1 . . 
 
 98, 132 
 
 1-11 . 
 
 . 132 
 
 o 
 
 
 98 
 
 11 . . 
 
 
 98 
 
 xi. 7 . . 
 
 
 98 
 
 xii. 9 . . 
 
 
 132 
 
 xiii. 2 . . 
 
 
 21 
 
 xvii. 8 . . 
 
 
 98 
 
 13 . 
 
 
 21 
 
 XX. 1-3 . . 
 
 98, 132 
 
INDEX OF DIVISIONS AND SECTIONS. 
 
 I.— THE DEMONOLOGY OF THE THIRD GOSPEL 
 
 . PAGE 
 
 7-168 
 
 Sections. 
 
 1. The Holy Spirit . . . 
 
 2. The Temptation . . . 
 
 3. The power [SvvaiJ.i.i] of 
 
 Jesus. 
 
 4. The jirogramme of the 
 
 ministry. 
 
 5. The rejection at Nazareth 
 
 6. The Capernaum demoniac 
 
 7. The cure of Peter's wife's 
 
 motlier. 
 
 8. The cure of many (includ- 
 
 ing demoniacs) at sunset 
 
 9. The call of the first dis- 
 
 ciples (the relation of 
 the disciples to the 
 works of Jesus). 
 
 10. Healing of those troubled 
 
 with unclean spirits. 
 
 11. John's message to Jesus . 
 
 12. The declaration of Jesus 
 
 concerning John. 
 
 13. The ministering women 
 
 healed of evil spirits. 
 
 14. The Gerasene demoniac 
 
 (or demoniacs). 
 
 15. The commission and send- 
 
 ing forth of the Twelve. 
 
 16. Cure of the demoniac boy 
 
 17. One not a disciple casting 
 
 out demons. 
 
 18. Tlie inhospitable Samari- 
 
 tan village. 
 
 Passages. 
 
 Various in Luke 
 
 Matt. iv. 1-11 ; Luke iv. 1-13 : Mark 
 
 i. 12, 13. 
 Various in Luke 
 
 Luke iv. 16-21 ; unknown to Mat- 
 thew and Mark. 
 
 Luke iv. 22-30 ; cf. Matt. xiii. 53- 
 58 ; Mark vi. 1-6. 
 
 Luke iv. 33-37 ; Mark i. 23-28 ; un- 
 known to Matthew. 
 
 Matt. viii. 14, 15 ; Luke iv. 35-39 
 Mark i. 29-31. 
 
 Matt. viii. 16; Luke iv. 40, 41 
 Mark i. 32-34. 
 
 Matt. iv. 18-22; Luke v. 1-11 
 Mark i. 16-20. 
 
 Lukevi. 18, 19; Mark iii. 11, 12; 
 
 cf. Matt. xii. 15, 16. 
 Matt. xi. 2-6 ; Luke vii. 18-23 ; un- 
 
 kno-ftii to Mark. 
 Matt. xi. 7-19 ; Luke vii. 24-35 ; im- 
 
 knowai to Mark. 
 Luke viii. 1, 2 ; unknown to Mat- 
 thew and Mark. 
 Matt. viii. 28-end ; Luke viii. 26- 
 
 39 ; Mark v. 1-20. 
 Matt. X. 1-xi. 1 ; Luke ix. 1-10 
 
 Mark vi. 7-13, 30. 
 Matt. xvii. 14-20 ; Luke ix. 37-43 
 
 Mark ix. 14-29. 
 Luke ix. 49, 50 ; Mark ix. 38, 39 
 
 unknown to Matthew. 
 Luke ix. 51-56 ; unknown to Mat 
 
 thew and Mark. 
 
 16 
 29 
 44 
 47 
 49 
 53 
 55 
 60 
 
 // 
 85 
 88 
 106 
 113 
 119 
 125 
 
INDEX OF DIVISIONS AND SECTIONS. 
 
 317 
 
 Sections. 
 
 19. The mission aud success 
 
 of the Seventy. 
 
 20. Cure of a dumb demoniac. 
 
 (The Beelzebub contro- 
 versy.) 
 
 21. Cure of a woman whom 
 
 Satan had bound. 
 
 22. Message of Jesus to Herod 
 
 23. The Twelve regarded as 
 
 the allies of Jesus. 
 
 24. Plea for admission to the 
 
 kingdom. 
 
 25. Cure of the Canaanitish 
 
 woman's daughter. 
 
 26. The kingdom and the 
 
 last judgment. 
 
 Passages. 
 
 Luke X. 1-24 ; unknown to Matthew 
 and Mark. 
 
 Luke xi. 14, 15 sqq.; cf. Matt. ix. 
 32-34, xii. 22 sqq.; Mark iii, 21 
 sqq. 
 
 Luke xiii. 10-17 ; unknown to Mat- 
 thew and Mark. 
 
 Luke xiii. 31-33 ; unkuo^vll to Mat- 
 thew and Mark. 
 
 Matt. xvi. 23 ; Luke xi. 21 sqq. ; 
 Mark viii. 33 ; aud various pas- 
 sages. 
 
 Matt. vii. 22 ; Luke xiii. 25-27 ; un- 
 kno^\^l to Mark. 
 
 Matt. XV. 21-28 ; Mark vii. 24-30; 
 unknown to Luke. 
 
 Matt, xiii. 24-30, 36-43 ; Luke xxii. 
 29; Matt, xxv.; Luke xvii. 21, 
 xi. 23, xii. 46-48, xiii. 25-30, 6- 
 9, &c. 
 
 126 
 135 
 
 144 
 146 
 148 
 
 157 
 159 
 162 
 
 IL— ITS EBIONITE TENDENCY 171-308 
 
 27. The Preface Xuke i. 1-4 
 
 28. The birth aud infaucy of Matt. i. 17 -ii. ; Luke i. 5 - ii. ; un- 
 
 Johu and Jesus. known to Mark. 
 
 29. The preaching of John the Matt. iii. 1-12; Luke iii. 1-18; 
 
 Baptist. I Mark i. 1-6. 
 
 30. The baptism of Jesus . . Matt. iii. 13-17; Luke iii. 21, 22; 
 
 Mark i. 9-11. 
 
 31. The genealogy .... Matt. i. 1-16 ; Luke iii. 23-38 ; un- 
 
 known to Mark. 
 
 32. Tlie programme of the ; Luke iv. 17-21 ; unknown to Mat- 
 ministry, i thew and Mark. 
 
 33. The miraculous draught 
 
 of fishes. 
 
 34. The call of Levi (Matthew) 
 
 35. The address to the dis- 
 
 ciples. 
 
 Luke v. 1-11 ; cf. Matt. iv. 18-22; 
 
 Mark i. 16-20. 
 Matt. ix. 9, 10 ; Luke v. 27-29 ; 
 
 Mark ii. 13-15. 
 Luke vi. 20-49 ; cf. passages in 
 
 Matt. V. 1 - vii. ; unknown to 
 
 Mark. 
 
 36. Exposition of the parable j Matt xiii. 19-23 ; Luke viii. 11-15 ; 
 
 of the sower. Mark iv. 13-20. 
 
 37. The mission of the Twelve ' Matt. x. 1-15; Luke ix. 1-6; Mark 
 
 \i. 7-13. 
 
 38. The three aspirants . . ; Luke ix. 57-62 ; cf. Matt. viii. 19- 
 
 22 ; unkno^vn to Mark. 
 
 39. The mission of the Seventy Luke x. 1-24 ; unknown to Matthew 
 
 and Mark. 
 
 40. The lawyer's question . . 
 
 41. Jesus entertained by 
 
 Martha and Mary. 
 
 Luke X. 25, 26 ; cf. Matt. xix. 16-22 ; 
 Mark x. 17-22. 
 
 Luke X. 38-42 ; nukno-wn to Mat- 
 thew and Mark. 
 
 172 
 173 
 
 191 
 
 195 
 
 196 
 
 200 
 
 202 
 
 206 
 
 209 
 
 224 
 230 
 233 
 235 
 237 
 239 
 
318 
 
 INDEX OF DIVISIONS AND SECTIONS. 
 
 42. The imijoi-tunate friend . 
 
 43. The true relationship . . 
 
 44. Jesus dines with a Phari- 
 
 see. 
 
 45. Quarrel about an inherit- 
 
 ance; parable of the rich 
 fool. 
 
 46. Division the first result of 
 
 the doctrine of Jesus. 
 
 47. Exhortation to invite the 
 
 poor. 
 
 48. The great supper . . . 
 
 49. The conditions of disciple- 
 
 ship. 
 
 50. Parable of the unjust 
 
 steward. 
 
 51. Parable of the rich man 
 
 and Lazarus. 
 
 52. The days of the Son of 
 
 man. 
 
 53. The rich young man or 
 
 ruler. 
 
 54. Peter's question about re- 
 
 wards. 
 
 55. Interview with Zacchffius . 
 
 56. The entry into Jerusalem 
 
 57. The widow's gift . . . 
 
 58. The necessity of watchful- 
 
 ness. 
 
 59. The anointing in Bethany 
 
 60. Jesus forewarns the 
 
 Twelve. 
 
 Passages. 
 
 Luke xi. 5-9 ; unknown to Matthew 
 and Mark. 
 
 Luke xi. 27, 28 ; unknown to Mat- 
 thew and Mark. 
 
 Luke xi. 37-41 ; unknown to Mat- 
 thew and Mark. 
 
 Luke xii. 13-21 ; unknown to Mat- 
 thew and Mark. 
 
 Luke xii. 49, 50 ; unknown to Mat- 
 thew and Mark ; Matt. x. 34-36 ; 
 Luke xii. 51-53 ; unkuown to 
 Mark. 
 
 Luke xiv. 12-14 ; unknown to Mat 
 thew and Mark. 
 
 Luke xiv. 15-24 ; cf. Matt. xxii. 
 1-10 ; unknown to Mark. 
 
 Matt. X. 37, 38 ; Luke xiv. 25-27 ; 
 unknown to Mark ; Luke xiv. 
 28-32 ; unkno^\^^ to Matthew and 
 Mark ; Luke xiv. 33 ; unkuown 
 to Matthew and Mark ; Luke 
 xiv. 34, 35; cf. Matt. v. 13; 
 Mark ix. 49, 50. 
 
 Luke xvi. 1-13 ; unknown to Mat- 
 thew and Mark. 
 
 Luke xvi. 19-31 ; unknown to Mat- 
 thew and Mark. 
 
 Luke xix. 23-37 ; cf. Matt. xxiv. ; 
 Mark xiii. 
 
 Matt. xix. 16-26 ; Luke xviii. 18- 
 27 ; Mark x. 17-27. 
 
 Matt. xix. 27-30 ; Luke xviii. 28- 
 30 ; Mark x. 28-31. 
 
 Luke xix. 1-10 ; unknown to Mat- 
 thew and Mark. 
 
 Matt. xxi. 1-11; Luke xix. 29-40; 
 Mark xi. 1-10. 
 
 Luke xxi. 1-4 ; Mark xii. 41-44 ; 
 unknown to Matthew. 
 
 Luke xxi. 34-46 ; unknown to Mat- 
 thew and Mark. 
 
 Matt. xxvi. 6-13; Mark xiv. 3-9; 
 unknown to Luke. 
 
 Luke xxii. 35-38 ; unknown to 
 Mattlie\\' and Mark. 
 
 PRINTED BY WILLIAM BLACKWOOD AND .SONS. 
 
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