17626	----	[Transcriber's Note: Footnotes have been relocated to the end of the text. Footnote anchors have been labeled with the original page and footnote numbers.] THE LOST GOSPEL AND ITS CONTENTS; OR, THE AUTHOR OF "SUPERNATURAL RELIGION" REFUTED BY HIMSELF. BY THE REV. M.F. SADLER, M.A., RECTOR OF HONITON. LONDON: GEORGE BELL AND SONS, YORK STREET, COVENT GARDEN. 1876. PREFACE. This book is entitled "The Lost Gospel" because the book to which it is an answer is an attempt to discredit the Supernatural element of Christianity by undermining the authority of our present Gospels in favour of an earlier form of the narrative which has perished. It seemed to me that, if the author of "Supernatural Religion" proved his point, and demonstrated that the Fathers of the Second Century quoted Gospels earlier than those which we now possess, then the evidence for the Supernatural itself, considered as apart from the particular books in which the records of it are contained, would be strengthened; if, that is, it could be shown that this earlier form of the narrative contained the same Supernatural Story. The author of "Supernatural Religion," whilst he has utterly failed to show that the Fathers in question have used earlier Gospels, has, to my mind, proved to demonstration that, if they have quoted earlier narratives, those accounts contain, not only substantially, but in detail, the same Gospel which we now possess, and in a form rather more suggestive of the Supernatural. So that, if he has been successful, the author has only succeeded in proving that the Gospel narrative itself, in a written form, is at least fifty or sixty years older than the books which he attempts to discredit. With respect to Justin Martyr, to the bearing of whose writings on this subject I have devoted the greater part of my book, I can only say that, in my examination of his works, my bias was with the author of "Supernatural Religion." I had hitherto believed that this Father, being a native of Palestine, and living so near to the time of the Apostles, was acquainted with views of certain great truths which he had derived from traditions of the oral teaching of the Apostles, and the possession of which made him in some measure an independent witness for the views in question; but I confess that, on a closer examination of his writings, I was somewhat disappointed, for I found that he had no knowledge of our Lord and of His teaching worth speaking of, except what he might be fairly assumed to have derived from our present New Testament. I have to acknowledge my obligations to Messrs. Clark, of Edinburgh, for allowing me to make somewhat copious extracts from the writings of Justin in their ante-Nicene Library. This has saved a Parish Priest like myself much time and trouble. I believe that in all cases of importance in which I have altered the translation, or felt that there was a doubt, I have given the original from Otto's edition (Jena, 1842). CONTENTS. PAGE SECTION I.--Introductory 1 SECTION II.--The Way Cleared 5 SECTION III.--The Principal Witness--His Religious Views 9 SECTION IV.--The Principal Witness--The Sources of his Knowledge respecting the Birth of Christ 19 SECTION V.--The Principal Witness--His Testimony respecting the Baptism of Christ 29 SECTION VI.--The Principal Witness--His Testimony respecting the Death of Christ 33 SECTION VII.--The Principal Witness--His Testimony respecting the Moral Teaching of our Lord 40 SECTION VIII.--The Principal Witness--His Testimony to St. John 45 SECTION IX.--The Principal Witness--His Further Testimony to St. John 53 SECTION X.--The Principal Witness--His Testimony summed up 60 SECTION XI.--The Principal Witness on our Lord's Godhead 65 SECTION XII.--The Principal Witness on the Doctrine of the Logos 73 SECTION XIII.--The Principal Witness on our Lord as King, Priest, and Angel 80 SECTION XIV.--The Principal Witness on the Doctrine of the Trinity 85 SECTION XV.--Justin and St. John on the Incarnation 88 SECTION XVI.--Justin and St. John on the Subordination of the Son 93 SECTION XVII.--Justin and Philo 98 SECTION XVIII.--Discrepancies between St. John and the Synoptics 104 SECTION XIX.--External Proofs of the Authenticity of our Four Gospels 118 Note on Section XIX.--Testimonies of Irenaeus, Clement of Alexandria, and Tertullian to the use of the Four Gospels in their day 136 SECTION XX.--The Evidence for Miracles 149 SECTION XXI.--Objections to Miracles 162 SECTION XXII.--Jewish Credulity 167 SECTION XXIII.--Demoniacal Possession 173 SECTION XXIV.--Competent Witnesses 179 SECTION XXV.--Date of Testimony 185 THE LOST GOSPEL. SECTION I. INTRODUCTORY. In the following pages I have examined the conclusions at which the author of a book entitled "Supernatural Religion" has assumed to have arrived. The method and contents of the work in question may be thus described. The work is entitled "Supernatural Religion, an Inquiry into the Reality of Divine Revelation." Its contents occupy two volumes of about 500 pages each, so that we have in it an elaborate attack upon Christianity of very considerable length. The first 200 pages of the first volume are filled with arguments to prove that a Revelation, such as the one we profess to believe in, supernatural in its origin and nature and attested by miracles, is simply incredible, and so, on no account, no matter how evidenced, to be received. But, inasmuch as the author has to face the fact, that the Christian Religion professes to be attested by miracles performed at a very late period in the history of the world, and said to have been witnessed by very large numbers of persons, and related very fully in certain books called the Canonical Gospels, which the whole body of Christians have, from a very early period indeed, received as written by eye-witnesses, or by the companions of eye-witnesses, the remaining 800 pages are occupied with attempts at disparaging the testimony of these writings. In order to this, the Christian Fathers and heretical writers of a certain period are examined, to ascertain whether they quoted the four Evangelists. The period from which the writer chooses his witnesses to the use of the four Evangelists, is most unwarrantably and arbitrarily restricted to the first ninety years of the second century (100-185 or so). We shall have ample means for showing that this limitation was for a purpose. The array of witnesses examined runs thus: Clement of Rome, Barnabas, Hermas, Ignatius, Polycarp, Justin Martyr, Hegesippus, Papias of Hierapolis, the Clementines, the Epistle to Diognetus, Basilides, Valentinus, Marcion, Tatian, Dionysius of Corinth, Melito of Sardis, Claudius Apollinaris, Athenagoras, Epistle of Vienne and Lyons, Ptolemaeus and Heracleon, Celsus and the Canon of Muratori. The examination of references, or supposed references, in these books to the first three Gospels fills above 500 pages, and the remainder (about 220) is occupied with an examination of the claims of the fourth Gospel to be considered as canonical. The writer conducts this examination with an avowed dogmatical bias; and this, as the reader will soon see, influences the manner of his examination throughout the whole book. For instance, he never fails to give to the anti-Christian side the benefit of every doubt, or even suspicion. This leads him to make the most of the smallest discrepancy between the words of any supposed quotation in any early writer from one of our Canonical Gospels, and the words as contained in our present Gospels. If the writer quotes the Evangelist freely, with some differences, however slight, in the words, he is assumed to quote from a lost Apocryphal Gospel. If the writer gives the words as we find them in our Gospels, he attempts to show that the father or heretic need not have even seen our present Gospels; for, inasmuch as our present Gospels have many things in common which are derived from an earlier source, the quoter may have derived the words he quotes from the earlier source. If the quoter actually mentions the name of the Evangelist whose Gospel he refers to (say St. Mark), it is roundly asserted that his St. Mark is not the same as ours. [Endnote 3:1] The reader may ask, "How is it possible, against such a mode of argument, to prove the genuineness or authenticity of any book, sacred or profane?" And, of course, it is not. Such a way of conducting a controversy seems absurd, but on the author's premises it is a necessity. He asserts the dogma that the Governor of the world cannot interfere by way of miracle. He has to meet the fact that the foremost religion of the world appeals to miracles, especially the miracle of the Resurrection of the Founder. For the truth of this miraculous Resurrection there is at least a thousand times more evidence than there is for any historical fact which is recorded to have occurred 1,800 years ago. Of course, if the supernatural in Christianity is impossible, and so incredible, all the witnesses to it must be discredited; and their number, their age, and their unanimity upon the principal points are such that the mere attempt must tax the powers of human labour and ingenuity to the uttermost. How, then, is such a book to be met? It would take a work of twice the size to rebut all the assertions of the author, for, naturally, an answer to any assertion must take up more space than the assertion. Fortunately, in this case, we are not driven to any such course; for, as I shall show over and over again, the author has furnished us with the most ample means for his own refutation. No book that I have over read or heard of contains so much which can be met by implication from the pages of the author himself, nor can I imagine any book of such pretensions pervaded with so entire a misconception of the conditions of the problem on which he is writing. These assertions I shall now, God helping, proceed to make good. SECTION II. THE WAY CLEARED. The writers, whose testimonies to the existence or use of our present Gospels are examined by the author, are twenty-three in number. Five of these, namely, Hegesippus, Papias, Melito, Claudius Apollinaris, and Dionysius of Corinth are only known to us through fragments preserved as quotations in Eusebius and others. Six others--Basilides, Valentinus, Marcion, Ptolemaeus, Heracleon, and Celsus--are heretical or infidel writers whom we only know through notices or scraps of their works in the writings of the Christian Fathers who refuted them. The Epistle of the Martyrs of Vienne and Lyons is only in part preserved in the pages of Eusebius. The Canon of Muratori is a mutilated fragment of uncertain date. Athenagoras and Tatian are only known through Apologies written for the Heathen, the last of all Christian books in which to look for definite references to canonical writings. The Epistle to Diognetus is a small tract of uncertain date and authorship. The Clementine Homilies is an apocryphal work of very little value in the present discussion. These are all the writings placed by the author as subsequent to Justin Martyr. The writers previous to Justin, of whom the author of "Supernatural Religion" makes use, are Clement of Rome (to whom we shall afterwards refer), the Epistle of Barnabas, the Pastor of Hermas, the Epistles of Ignatius, and that of Polycarp. As I desire to take the author on his own ground whenever it is possible to do so, I shall, for argument's sake, take the author's account of the age and authority of these documents. I shall consequently assume with him that "None of the epistles [of Ignatius] have any value as evidence for an earlier period than the end of the second or beginning of the third century [from about 190 to 210 or so], if indeed they possess any value at all." [6:1] (Vol. i. p. 274.) With respect to the short Epistle of Polycarp, I shall be patient of his assumption that "Instead of proving the existence of the epistles of Ignatius, with which it is intimately associated, it is itself discredited in proportion as they are shown to be inauthentic." (Vol. i. p. 274) and so he "assigns it to the latter half of the second century, in so far as any genuine part of it is concerned." (P. 275) Similarly, I shall assume that the Pastor of Hermas "may have been written about the middle of the second century" (p. 256), and, with respect to the Epistle of Barnabas, I shall take the latest date mentioned by the author of "Supernatural Religion," where he writes respecting the epistle-- "There is little or no certainty how far into the second century its composition may not reasonably be advanced. Critics are divided upon the point, a few are disposed to date the epistle about the end of the first century; others at the beginning of the second century; while a still greater number assign it to the reign of Adrian (A.D. 117-130); and others, not without reason, consider that it exhibits marks of a still later period." (Vol. i. p. 235.) The way, then, is so far cleared that I can confine my remarks to the investigation of the supposed citations from the Canonical Gospels, to be found in the works of Justin Martyr. Before beginning this, it may be well to direct the reader's attention to the real point at issue; and this I shall have to do continually throughout my examination. The work is entitled "Supernatural Religion," and is an attack upon what the author calls "Ecclesiastical Christianity," because such Christianity sets forth the Founder of our Religion as conceived and born in a supernatural way; as doing throughout His life supernatural acts; as dying for a supernatural purpose; and as raised from the dead by a miracle, which was the sign and seal of the truth of all His supernatural claims. The attack in the book in question takes the form of a continuous effort to show that all our four Gospels are unauthentic, by showing, or attempting to show, that they were never quoted before the latter part of the second century: but the real point of attack is the supernatural in the records of Christ's Birth, Life, Death, and Resurrection. SECTION III. THE PRINCIPAL WITNESS.--HIS RELIGIOUS VIEWS. The examination of the quotations in Justin Martyr of the Synoptic Gospels occupies nearly one hundred and fifty pages; and deservedly so, for the acknowledged writings of this Father are, if we except the Clementine forgeries and the wild vision of Hermas, more in length than those of all the other twenty-three witnesses put together. They are also valuable because no doubts can be thrown upon their date, and because they take up, or advert to, so many subjects of interest to Christians in all ages. The universally acknowledged writings of Justin Martyr are three:--Two Apologies addressed to the Heathen, and a Dialogue with Trypho a Jew. The first Apology is addressed to the Emperor Antoninus Pius, and was written before the year 150 A.D. The second Apology is by some supposed to be the first in point of publication, and is addressed to the Roman people. The contents of the two Apologies are remarkable in this respect, that Justin scruples not to bring before the heathen the very arcana of Christianity. No apologist shows so little "reserve" in stating to the heathen the mysteries of the faith. At the very outset he enunciates the doctrine of the Incarnate Logos:-- "For not only among the Greeks did Logos (or Reason) prevail to condemn these things by Socrates, but also among the barbarians were they condemned by the Logos himself, who took shape and became man, and was called Jesus Christ." [10:1] (Apol. I. 5.) In the next chapter he sets forth the doctrine and worship of the Trinity:-- "But both Him [the Father] and the Son, Who came forth from Him and taught these things to us and the host of heaven, the other good angels who follow and are made like to Him, and the Prophetic Spirit, we worship and adore, knowing them in reason and truth." [10:2] Again:-- "Our teacher of these things is Jesus Christ, Who was also born for this purpose, and was crucified under Pontius Pilate, procurator of Judaea, in the time of Tiberius Caesar; and that we reasonably worship Him, having learned that He is the Son of the True God Himself, and holding Him in the second place, and the Prophetic Spirit in the third." (Apol. I. ch. x. 3.) Again, a little further on, he claims for Christians a higher belief in the supernatural than the heathen had, for, whereas the heathen went no further than believing that souls after death are in a state of sensation, Christians believed in the resurrection of the body:-- "Such favour as you grant to these, grant also unto us, who not less but more firmly than they believe in God; since we expect to receive again our own bodies, though they be dead and cast into the earth, for we maintain that with God nothing is impossible." (Apol. I. ch. xviii.) In the next chapter (xix.) he proceeds to prove the Resurrection possible. This he does from the analogy of human generation, and he concludes thus:-- "So also judge ye that it is not impossible that the bodies of men after they have been dissolved, and like seeds resolved into earth, should in God's appointed time rise again and put on incorruption." In another place in the same Apology he asserts the personality of Satan:-- "For among us the prince of the wicked spirits is called the serpent, and Satan, and the devil, as you can learn by looking into our writings, and that he would be sent into the fire with his host, and the men who followed him, and would be punished for an endless duration, Christ foretold." (Apol. I. ch. xxviii.) In the same short chapter he asserts in very weighty words his belief in the ever-watchful providence of God:-- "And if any one disbelieves that God cares for these things (the welfare of the human race), he will thereby either insinuate that God does not exist, or he will assert that though He exists He delights in vice, or exists like a stone, and that neither virtue nor vice are anything, but only in the opinion of men these things are reckoned good or evil, and this is the greatest profanity and wickedness." (Apol. I. ch. xxviii.) Shortly after this he tells the heathen Emperor that the mission and work of Jesus Christ had been predicted:-- "There were amongst the Jews certain men who were prophets of God, through whom the Prophetic Spirit published beforehand things that were to come to pass, ere ever they happened. And their prophecies, as they were spoken and when they were uttered, the kings who happened to be reigning among the Jews at the several times carefully preserved in their possession, when they had been arranged in books by the prophets themselves in their own Hebrew language.... In these books, then, of the prophets, we found Jesus Christ foretold as coming, born of a virgin, growing up to man's estate, and healing every disease and every sickness, and raising the dead, and being hated, and unrecognized, and crucified, and dying and rising again, and ascending into heaven, and being, and being called, the Son of God. We find it also predicted that certain persons should be sent by Him into every nation to publish these things, and that rather among the Gentiles (than among the Jews) men should believe on Him. And He was predicted before He appeared, first 5,000 years before, and again 3,000, then 2,000, then 1,000, and yet again 800; for in the succession of generations prophets after prophets arose." (Apol. I. ch. xxxi.) Then he proceeds to show how certain particular prophecies which he cites were fulfilled in the Jews having a lawgiver till the time of Christ, and not after; in Christ's entry into Jerusalem; in His Birth of a Virgin; in the place of His Birth; in His having His hands and feet pierced with the nails. (Ch. xxxiii., xxxiv., xxxv.) Again, immediately afterwards, he endeavours to classify certain prophecies as peculiarly those of God the Father, certain others as peculiarly those of God the Son, and others as the special utterance of the Spirit. (Ch. xxxvi.-xl.) Then he proceeds to specify certain particular prophecies as fulfilled in our Lord's Advent (ch. xl.); certain others in His Crucifixion (xli.); in His Session in heaven (xlv.); in the desolation of Judaea (xlvii.); in the miracles and Death of Christ (xlviii.); in His rejection by the Jews (xlix.); in His Humiliation (l.) He concludes with asserting the extreme importance of prophecy, as without it we should not be warranted in believing such things of any one of the human race:-- "For with what reason should we believe of a crucified Man that He is the first-born of the unbegotten God, and Himself will pass judgment on the whole human race, unless we have found testimonies concerning Him published before He came, and was born as man, and unless we saw that things had happened accordingly,--the devastation of the land of the Jews, and men of every race persuaded by His teaching through the Apostles, and rejecting their old habits, in which, being deceived, they had had their conversation." (Ch. liii.) After this he speaks (ch. lxi.) of Christian Baptism, as being in some sense a conveyance of Regeneration, and of the Eucharist (ch. lxvi.), as being a mysterious communication of the Flesh and Blood of Christ, and at the conclusion he describes the worship of Christians, and tells the Emperor that in their assemblies the memoirs of the Apostles (by which name he designates the accounts of the Birth, Life, and Death of Christ), or the writings of the Prophets were read, as long as time permits, putting the former on a par with the latter, as equally necessary for the instruction of Christians. Besides this, we find that Justin holds all these views of Scripture truths which are now called Evangelical. He speaks of men now being "Purified no longer by the blood of goats and sheep, or by the ashes of an heifer, or by the offerings of fine flour, but by faith through the Blood of Christ, and through His Death, Who died for this very reason." (Dial.) And again: "So that it becomes you to eradicate this hope (_i.e._ of salvation by Jewish ordinances) from your souls, and hasten to know in what way forgiveness of sins, and a hope of inheriting the promised good things, shall be yours. But there is no other way than this to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins, and for the rest to lead sinless lives." (Dial. xliv.) So that from this Apology alone, though addressed to the heathen, we learn that Justin cordially accepted every supernatural element in Christianity. He thoroughly believed in the Trinity, the Incarnation of the Logos, the miraculous Conception, Birth, Life, Miracles, Death, Resurrection, and Ascension of Christ. He firmly believed in the predictive element in prophecy, in the atoning virtue of the Death of Christ, in the mysterious inward grace or inward part in each Sacrament, in the heart-cleansing power of the Spirit of God, in the particular providence of God, in the resurrection of the body, in eternal reward and eternal punishment. Whatever, then, was the source of his knowledge, that knowledge made him intensely dogmatic in his creed, and a firm believer in the supernatural nature of everything in his religion. The Second Apology is of the same nature as the first. A single short extract or two from it will show how firmly the author held the supernatural:-- "Our doctrines, then, appear to be greater than all human teaching; because Christ, who appeared for our sakes, became the whole rational being, both body, and reason, and soul.... These things our Christ did through His own power. For no one trusted in Socrates so as to die for this doctrine; but in Christ, who was partially known even by Socrates (for He was and is the Word Who is in every man, and Who foretold the things that were to come to pass both through the prophets and in His own Person when He was made of like passions, and taught these things); not only philosophers and scholars believed, but also artizans and people entirely uneducated, despising both glory, and fear, and death; since He is a Power of the ineffable Father, and not the mere instrument of human reason." (Apol. II. ch. x.) The dialogue with Trypho is the record of a lengthy discussion with a Jew for the purpose of converting him to the Christian faith. The assertion of the supernatural is here, if possible, more unreserved than in the First Apology. In order to convert Trypho, Justin cites every prophecy of the Old Testament that can, with the smallest show of reason, be referred to Christ. Having, first of all, vindicated the Christians from the charge of setting aside the Jewish law or covenant, by an argument evidently derived from the Epistle to the Hebrews, [15:1] and vindicated for Christians the title of the true spiritual Israel, [15:2] he proceeds to the prophetical Scriptures, and transcribes the whole of the prophecy of Isaiah from the fifty-second chapter to the fifty-fourth, and applies it to Christ and His Kingdom. (Dial. ch. xiii.) Shortly after, he applies to the second Advent of Christ the prophecy of Daniel respecting the Son of Man, brought before the Ancient of Days. (Ch. xxxi.) Then he notices and refutes certain destructive interpretations of prophecies which have been derived from the unbelieving Jews by our modern rationalists, as that Psalm cx. is spoken of Hezekiah, and Psalm lxxii. of Solomon. Then he proceeds to prove that Christ is both God and Lord of Hosts; and he first cites Psalm xxiv., and then Psalms xlvi., xcviii., and xlv. (Ch. xxxvi., xxxvii., xxxviii.) Then, after returning to the Mosaic law, and proving that certain points in its ritual wore fulfilled in the Christian system (as the oblation of fine flour in the Eucharist--ch. xli.), he concludes this part of his argument with the assertion that the Mosaic law had an end in Christ:-- "In short, sirs," said I, "by enumerating all the other appointments of Moses, I can demonstrate that they were types, and symbols, and declarations of those things which would happen to Christ, of those who, it was foreknown, were to believe in Him, and of those things which would also be done by Christ Himself." (Ch. xlii.) Then he again proves that this Christ was to be, and was, born of a virgin; and takes occasion to show that the virgin mentioned in Isaiah vii. was not a young married woman, as rationalists in Germany and among ourselves have learnt from the unbelieving Jews. (Ch. xliii.) To go over more of Justin's argument would be beside my purpose, which is at present simply to show how very firmly his faith embraced the supernatural. I shall mention one more application of prophecy. When Trypho asks that Justin should resume the discourse, and show that the Spirit of prophecy admits another God besides the Maker of all things, [17:1] Justin accepts his challenge, and commences with the appearance of the three angels to Abraham, and devotes much space and labour to a sifting discussion of the meaning of this place. The conclusion is thus expressed:-- "And now have you not perceived, my friends, that one of the three, Who is both God and Lord, and ministers to Him Who is [remains] in the heavens, is Lord of the two angels? For when [the angels] proceeded to Sodom He remained behind, and communed with Abraham in the words recorded by Moses; and when He departed after the conversation Abraham went back to his place. And when He came [to Sodom] the two angels no longer converse with Lot, but Himself, as the Scripture makes evident; and He is the Lord Who received commission from the Lord Who [remains] in the heavens, i.e. the Maker of all things, to inflict upon Sodom and Gomorrah the [judgments] which the Scripture describes in these terms: 'The Lord rained upon Sodom sulphur and fire from the Lord out of heaven.'" (Ch. lvi.) It is clear from all this that Justin Martyr looked upon prophecy as a supernatural gift, bestowed upon men in order to prepare them to receive that Christ whom God would send. Instead of regarding it as the natural surmising of far-seeing men who, from their experience of the past, and from their knowledge of human nature, could in some sort guess what course events are likely to take, he regarded it as a Divine influence emanating from Him Who knows the future as perfectly as He knows the past, and for His own purposes revealing events, and in many cases what we should call _trifling_ events, which would be wholly out of the power of man to guess or even to imagine. I am not, of course, concerned to show that Justin was right in his views of prophecy; all I am concerned to show is, that Justin regarded prophecy as the highest of supernatural gifts. Such, then, was the view of Justin respecting Christ and the Religion He established. Christ, the highest of supernatural beings, His Advent foretold by men with supernatural gifts to make known the future, coming to us in the highest of supernatural ways, and establishing a supernatural kingdom for bringing about such supernatural ends as the reconciliation of all men to God by His Sacrifice, the Resurrection of the body, and the subjugation of the wills of all men to the Will of God. SECTION IV. THE PRINCIPAL WITNESS.--THE SOURCES OF HIS KNOWLEDGE RESPECTING THE BIRTH OF CHRIST. The question now arises, and I beg the reader to remember that it is the question on which the author of "Supernatural Religion" stakes all,--From what source did Justin derive this supernatural view of Christianity? With respect to the Incarnation, Birth, Life, Death, and Resurrection of Christ, he evidently derives it from certain documents which he repeatedly cites, as "The Memoirs of the Apostles" ([Greek: Apomnêmoneumata tôn Apostolôn]). These are the documents which he mentions as being read, along with the Prophets, at the meetings of Christians. On one occasion, when he is seemingly referring to the [bloody] sweat of our Lord, which is mentioned only in St. Luke, who is not an Apostle, he designates these writings as the "Memoirs which were drawn up by the Apostles _and those who followed them_." [19:1] Again, on another occasion, he seems to indicate specially the Gospel of St. Mark as being the "Memoirs of Peter." It is a well-known fact that all ecclesiastical tradition, almost with one voice, has handed down that St. Mark wrote his Gospel under the superintendence, if not at the dictation, of St. Peter; and when Justin has occasion to mention that our Lord gave the name of Boanerges to the sons of Zebedee, an incident mentioned only by St. Mark, he seems at least to indicate the Gospel of St. Mark as being specially connected with St. Peter as his Memoirs when he writes: [20:1]-- "And when it is said that he changed the name of one of the Apostles to Peter; and when it is written in his Memoirs that this so happened, as well as that He changed the names of two other brothers, the sons of Zebedee, to Boanerges, which means 'sons of thunder;' this was an announcement," &c. (Ch. cvi.) With the exception of these two apparent cases, Justin never distinguishes one Memoir from another. He never mentions the author or authors of the Memoirs by name, and for this reason--that the three undoubted treatises of his which have come down to us are all written for those outside the pale of the Christian Church. It would have been worse than useless, in writing for such persons, to distinguish between Evangelist and Evangelist. So far as "those without" were concerned, the Evangelists gave the same view of Christ and His work; and to have quoted first one and then another by name would have been mischievous, as indicating differences when the testimony of all that could be called memoirs was, in point of fact, one and the same. According to the author of "Supernatural Religion" Justin ten times designates the source of his quotations as the "Memoirs of the Apostles," and five times as simply the "Memoirs." Now the issue which the writer of "Supernatural Religion" raises is this: "Were these Memoirs our present four Gospels, or were they some older Gospel or Gospels?" to which we may add another: "Did Justin quote any other lost Gospel besides our four?" * * * * * I shall now give some instances of the use which Justin makes of the writings which he calls "Memoirs," and this will enable the reader in great measure to judge for himself. First of all, then, I give one or two extracts from Justin's account of our Lord's Nativity. Let the reader remember that, with respect to the first of these, the account is not introduced in order to give Trypho an account of our Lord's Birth, but to assure him that a certain prophecy, as it is worded in the Septuagint translation of Isaiah--viz., "He shall take the powers of Damascus and the spoil of Samaria," was fulfilled in Christ. And indeed almost every incident which Justin takes notice of he relates as a fulfilment of some prophecy or other. Trifling or comparatively trifling incidents in our Lord's Life are noticed at great length, because they are supposed to be the fulfilment of some prophecy; and what we should consider more important events are passed over in silence, because they do not seem to fulfil any prediction. The first extract from Justin, then, shall be the following:-- "Now this King Herod, at the time when the Magi came to him from Arabia, and said they knew from a star which appeared in the heavens that a King had been born in your country, and that they had come to worship Him, learned from the Elders of your people, that it was thus written regarding Bethlehem in the Prophet: 'And thou, Bethlehem, in the land of Judah, art by no means least among the princes of Judah; for out of thee shall go forth the leader, who shall feed my people.' Accordingly, the Magi from Arabia came to Bethlehem, and worshipped the child, and presented him with gifts, gold, and frankincense, and myrrh; but returned not to Herod, being warned in a revelation after worshipping the child in Bethlehem. And Joseph, the spouse of Mary, who wished at first to put away his betrothed Mary, supposing her to be pregnant by intercourse with a man, _i.e._ from fornication, was commanded in a vision not to put away his wife; and the angel who appeared to him told him that what is in her womb is of the Holy Ghost. Then he was afraid and did not put her away, but on the occasion of the first census which was taken in Judea under Cyrenius, he went up from Nazareth, where he lived, to Bethlehem, to which he belonged, to be enrolled; for his family was of the tribe of Judah, which then inhabited that region. Then, along with Mary, he is ordered to proceed into Egypt, and remain there with the Child, until another revelation warn them to return to Judea. But when the Child was born in Bethlehem, since Joseph could not find a lodging in that village, he took up his quarters in a certain cave near the village; and while they were there Mary brought forth the Christ and placed Him in a manger, and here the Magi who came from Arabia, found Him. 'I have repeated to you,' I continued, 'what Isaiah foretold about the sign which foreshadowed the cave; but, for the sake of those which have come with us to-day, I shall again remind you of the passage.' Then I repeated the passage from Isaiah which I have already written, adding that, by means of those words, those who presided over the mysteries of Mithras were stirred up by the devil to say that in a place, called among them a cave, they were initiated by him. 'So Herod, when the Magi from Arabia did not return to him, as he had asked them to do, but had departed by another way to their own country, according to the commands laid upon them; and when Joseph, with Mary and the Child, had now gone into Egypt, as it was revealed to them to do; as he did not know the Child whom the Magi had gone to worship, ordered simply the whole of the children then in Bethlehem to be massacred. And Jeremiah prophesied that this would happen, speaking by the Holy Ghost thus: 'A voice was heard in Ramah, lamentation and much wailing, Rachel weeping for her children, and she would not be comforted, because they are not.'" (Dial. ch. lxxviii.) Now any unprejudiced reader, on examining this account, would instantly say that Justin had derived every word of it from the Gospels of St. Matthew and St. Luke, but that, instead of quoting the exact words of either Evangelist, he would say that he (Justin) "reproduced" them. He reproduced the narrative of the Nativity as it is found in each of these two Gospels. He first reproduces the narrative in St. Matthew in somewhat more colloquial phrase than the Evangelist used, interspersing with it remarks of his own; and in order to account for the Birth of Christ in Bethlehem he brings in from St. Luke the matter of the census, (not with historical accuracy but) sufficiently to show that he was acquainted with the beginning of Luke ii.; and in order to account for the fact that Christ was not born in the inn, but in a more sordid place (whether stable or cave matters not, for if it was a cave it was a cave used as a stable, for there was a "manger" in it), he reproduces Luke ii. 6-7. Justin then, in a single consecutive narrative, expressed much in his own words, gives the whole account, so far as it was a fulfilment of prophecy, made up from two narratives which have come down to us in the Gospels of St. Matthew and St. Luke, and in these only. It would have been absurd for him to have done otherwise, as he might have done if he had anticipated the carpings of nineteenth century critics, and assumed that Trypho, an unconverted Jew, had a New Testament in his hand with which he was so familiar that he could be referred to first one narrative and then the other, in order to test the correctness of Justin's quotations. Against all this the author of "Supernatural Religion" brings forward a number of trifling disagreements as proofs that Justin need not have quoted one of the Evangelists--probably did not--indeed, may not have ever seen our synoptics, or heard of their existence. But the reader will observe that he has given the same history as we find in the two synoptics which have given an account of the Nativity, and he apparently knew of no other account of the matter. We are reminded that there were numerous apocryphal Gospels then in use in the Church, and that Justin might have derived his matter from these; but, if so, how is it that he discards all the lying legends with which those Gospels team, and, with the solitary exception of the mention of the cave, confines himself to the circumstances of the synoptic narrative. The next place respecting the Nativity shall be one from ch. c.:-- "But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her; wherefore also the Holy Thing begotten of her is the Son of God: and she replied, 'Be it unto me according to Thy word.'" Here both the words of the angel and the answer of the virgin are almost identical with the words in St. Luke's Gospel; Justin, however, putting his account into the oblique narrative. We will put the two side by side that the reader may compare them. [GREEK TABLE] Pistin de kai charan labousa | Maria hê parthenos euangelizomenou | autê Gabriêl angelou, hoti pneuma | Pneuma hagion epeleusetai epi kyriou ep' autên epeleusetai, | se, kai dynamis hypsistou kai dunamis hypsistou episkiasei | episkiasei soi, dio kai to gennômenon autên, dio kai to gennômenon | hagion klêthêsetai Hyios Theou. ex autês hagion estin Hyios Theou, | * * * * * apekrinato, Genoito moi kata to | Genoito moi kaia to rhêma sou. rhêma sou. | Now of these words, _as existing in St. Luke_, the author of "Supernatural Religion" takes no notice. Was he, then, acquainted with the fact that Justin's words _in this place_ so closely correspond with St. Luke's? We cannot say. We only know that he calls his readers' particular attention to a supposed citation of the previous words of the angel Gabriel, cited in another place:-- "Behold thou shalt conceive of the Holy Ghost, and shalt bear a Son, and He shall be called the Son of the Highest, and thou shalt call His name Jesus, for He shall save His people from their sins." (Apol. I. ch. xxxiii.) The ordinary unprejudiced reader would say that Justin here reproduces St. Matthew and St. Luke, weaving into St. Luke's narrative the words of the angel to St. Joseph; but our author will not allow this for a moment. He insists that Justin knew nothing, or need have known nothing, of St. Luke. He shows that the words of the angel, "He shall save his people," &c., which seem to be introduced from St. Matthew, "are not accidentally inserted in this place, for we find that they are joined in the same manner to the address of the angel to Mary in the Protevangelium of St. James." But how about those words which succeed them in answer to the question of the Virgin, "How shall these things be?" I mean those quoted in the "Dialogue" beginning "The Holy Ghost shall come upon thee," &c. If ever one author quotes another, Justin in this place quotes St. Luke. They cannot be taken from the Protevangelium, because the corresponding words in the Protevangelium are very different from those in St. Luke; and the only real difference between Justin's quotation and St. Luke is that St. Luke reads, "shall be called the Son of God;" whereas Justin has "is the Son of God." Now in this Justin differs from the Protevangelium, which reads, "Shall be called the Son of the Highest;" so the probability is still more increased that in the quotation from the "Dialogue" he did not quote the Protevangelium, and did quote St. Luke. However, we will make the author a present of these words, because we want to assume for a moment the truth of his conclusion, which he thus expresses:-- "Justin's divergencies from the Protevangelium prevent our supposing that, in its present form, it could have been the actual source of his quotations; but the wide differences which exist between the extant MSS. of the Protevangelium show that even the most ancient does not present it in its original form. It is much more probable that Justin had before him a still older work, to which both the Protevangelium and the third Gospel were indebted." ("Supernatural Religion," vol. i. p. 306.) Assuming, then, the correctness of this, Justin had a still older Gospel than that of St. Luke; and we shall hereafter show that St. Luke's Gospel was used in all parts of the world in Justin's day, and long before it. Now Justin himself lived only 100 years after the Resurrection; and this is no very great age for the copy of a book, still less for the book itself, of which any one may convince himself by a glance around his library. We may depend upon it that Justin would have used the oldest sources of information. A book so old in Justin's days may have been published at the outset of Christianity. The author himself surmises that it may have been the work of one of St. Luke's [Greek: polloi]. Anyhow it is an older and therefore, according to the writer's own line of argument all through his book, a more reliable witness to the things of Christ, and its witness is to the supernatural in His Birth. Are we, then, able to form any conjecture as to the name of this most ancient Gospel? Yes. The author of "Supernatural Religion" identifies it with the lost Gospel to the Hebrews, in the words:-- "Much more probably, however, Justin quotes from the more ancient source from which the Protevangelium and perhaps St. Luke drew their narrative. There can be little doubt that the Gospel according to the Hebrews contained an account of the birth in Bethelehem, and as it is, at least, certain that Justin quotes other particulars from it, there is fair reason to believe that he likewise found this fact [28:1] in that work." (Vol. ii. p. 313.) If, then, this be the Gospel from which Justin derived his account of the Nativity, it seems to have contained all the facts for which we have now to look into St. Matthew and St. Luke. It combined the testimonies of both Evangelists to the supernatural Birth of Jesus. SECTION V. THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE BAPTISM OF CHRIST. The next extract from Justin which I shall give is one describing our Lord's Baptism. This account, like almost every other given in the dialogue with Trypho, is mentioned by him, not so much for its own sake, but because it gave him opportunity to show the fulfilment, or supposed fulfilment, of a prophecy--in this case the prophecy of Isaiah that the "Spirit of the Lord should rest upon Him." "Even at His birth He was in possession of His power; and as He grew up like all other men, by using the fitting means, He assigned its own [requirements] to each development, and was sustained by all kinds of nourishment, and waited for thirty years, more or less, until John appeared before Him as the herald of His approach, and preceded Him in the way of baptism, as I have already shown. And then, when Jesus had gone to the river Jordan, where John was baptizing, and when He had stepped into the water, a fire was kindled in the Jordan; and when He came out of the water, the Holy Ghost lighted on Him like a dove [as] the Apostles of this very Christ of ours wrote.... For when John remained (literally sat) [29:1] by the Jordan, and preached the baptism of repentance, wearing only a leathern girdle and a vesture made of camel's hair, eating nothing but locusts and wild honey, men supposed him to be Christ; but he cried to them--'I am not the Christ, but the voice of one crying; for He that is stronger than I shall come, whose shoes I am not worthy to bear....' The Holy Ghost, and for man's sake, as I formerly stated, lighted on Him in the form of a dove, and there came at the same instant from the heavens a voice, which was uttered also by David when he spoke, personating Christ, what the Father would say to Him, 'Thou art my Son, this day have I begotten Thee;' [the Father] saying that His generation would take place for men, at the time when they would become acquainted with Him. 'Thou art my Son; this day have I begotten Thee.'" (Ch. lxxxviii.) The author of "Supernatural Religion" lays very great stress upon this passage, as indicating throughout sources of information different from our Gospels. He makes the most of the fact that John is said to have "sat" by the Jordan, not apparently remembering that sitting was the normal posture for preaching and teaching (Matthew v. 1; Luke iv. 20). He, of course, dwells much upon the circumstance that a fire was kindled in the Jordan at the time of our Lord's baptism, which additional instance of the supernatural Justin may have derived either from tradition or from the Gospel to the Hebrews. Above all, he dwells upon the fact--and a remarkable fact it is--that Justin supposes that the words of the Father wore not "Thou art my beloved Son, in Thee I am well pleased," but "Thou art my Son, this day have I begotten Thee." Now I do not for a moment desire to lessen the importance of the difficulty involved in a man, living in the age of Justin, giving the words, of the Father so differently to what they appear in our Gospels. But what is the import of the discrepancy? It is simply a theological difficulty, the same in all respects with that which is involved in the application of these very words to the Resurrection of Christ by St. Paul, in Acts xiii. 33. It is in no sense a difficulty having the smallest bearing on the supernatural; for it is equally as supernatural for the Father to have said, with a voice audible to mortal ears, "This day have I begotten Thee," as it is for Him to have said, "In Thee I am well pleased." What, then, is the inference which the author of "Supernatural Religion" draws from these discrepancies? This,--that Justin derived his information from the lost Gospel to the Hebrews. "In the scanty fragments of the 'Gospel according to the Hebrews,' which have been preserved, we find both the incident of the fire kindled in Jordan, and the words of the heavenly voice, as quoted by Justin:--'And as He went out of the water, the heavens opened, and He saw the Holy Spirit of God in the form of a dove descend and enter into Him. And a voice was heard from heaven, saying, 'Thou art my beloved Son, in Thee I am well pleased;' and again, 'This day have I begotten Thee.' And immediately a great light shone in that place.' Epiphanius extracts this passage from the version in use among the Ebionites, but it is well known that there were many other varying forms of the same Gospel; and Hilgenfeld, with all probability, conjectures that the version known to Epiphanius was no longer in the same purity as that used by Justin, but represents the transition stage to the Canonical Gospels, adopting the words of the voice which they give without yet discarding the older form." ("Supernatural Religion," vol. i. p. 320.) Here, then, are the remains of an older Gospel used by Justin, taken from copies which rationalists assert to have been, when used by him, in a state of greater purity than a subsequent recension, which subsequent recension was anterior to our present Gospels, and being older was purer, because nearer to the fountain-head of knowledge: but this older and purer form is characterized by a more pronounced supernatural element--to wit, the 'fire' in Jordan and the 'light'--so that, the older and purer the tradition, the more supernatural is its teaching. SECTION VI. THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE DEATH OF CHRIST. We have now to consider the various notices in Justin respecting our Lord's Crucifixion, and the events immediately preceding and following it. Justin notices our Lord's entry into Jerusalem:-- "And the prophecy, 'binding His foal to the vine and washing His robe in the blood of the grape,' was a significant symbol of the things which were to happen to Christ, and of what He was to do. For the foal of an ass stood bound to a vine at the entrance of a village, and He ordered His acquaintances to bring it to Him then; and when it was brought He mounted and sat upon it, and entered Jerusalem." (Apol. I. ch. xxxii.) Justin in a subsequent place (Dial. ch. liii.) notices the fact only mentioned in St. Matthew, that Jesus commanded the disciples to bring both an ass and its foal:-- "And truly our Lord Jesus Christ, when He intended to go into Jerusalem, requested His disciples to bring Him a certain ass, along with its foal, which was bound in an entrance of a village called Bethphage; and, having seated Himself on it, He entered into Jerusalem." Justin thus describes the institution of the Eucharist:-- "For the Apostles, in the Memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and, when He had given thanks, said, 'This do ye in remembrance of me, this is My body;' and that after the same manner, having taken the cup and given thanks, He said, 'This is My blood;' and gave it to them alone." (Apol. i. ch. lxvi.) He thus adverts to the dispersion of the Apostles:-- "Moreover, the prophet Zechariah foretold that this same Christ would be smitten and His disciples scattered: which also took place. For after His Crucifixion the disciples that accompanied Him were dispersed." (Dial. ch. liii.) He mentions our Lord's agony as the completion of a prophecy in Psalm xxii.:-- "For on the day on which He was to be crucified, having taken three of His disciples to the hill called Olivet, situated opposite to the temple at Jerusalem, He prayed in these words: 'Father, if it be possible, lot this cup pass from Me.' And again He prayed, 'Not as I will, but as Thou wilt.'" (Dial. xcix.) His sweating great drops of blood (mentioned only in St. Luke), also in fulfilment of Psalm xxii.-- "For in the memoirs which I say were drawn up by His Apostles, and those who followed them [it is recorded] that His sweat fell down like drops of blood while He was praying, and saying, 'If it be possible, let this cup pass.'" [34:1] (Ch. ciii.) His being sent to Herod (mentioned only in St. Luke):-- "And when Herod succeeded Archelaus, having received the authority which had been allotted to him, Pilate sent to him by way of compliment Jesus bound; and God, foreknowing that this would happen, had thus spoken, 'And they brought Him to the Assyrian a present to the king.'" (Ch. ciii.) His silence before Pilate, also quoted by Justin, in fulfilment of Psalm xxii.:-- "And the statement, 'My strength is become dry like a potsherd, and my tongue has cleaved to my throat,' was also a prophecy of what would be done by Him according to the Father's will. For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation's teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the Memoirs of His Apostles." (Dial. ch. cii.) His crucifixion: "And again, in other words, David in the twenty-first Psalm thus refers to the suffering and to the cross in a parable of mystery: 'They pierced my hands and my feet; they counted all my bones; they considered and gazed upon me; they parted my garments among them, and cast lots upon my vesture.' For when they crucified Him, driving in the nails, they pierced His hands and feet; and those who crucified Him parted His garments among themselves, each casting lots for what he chose to have, and receiving according to the decision of the lot." (Ch. xcvii.) The mocking of Him by His enemies:-- "And the following: 'All they that see Me laughed Me to scorn; they spake with the lips; they shook the head: He trusted in the Lord, let Him deliver Him since He desires Him;' this likewise He foretold should happen to Him. For they that saw Him crucified shook their heads each one of them, and distorted their lips, and, twisting their noses to each other, they spake in mockery the words which are recorded in the Memoirs of His Apostles, 'He said He was the Son of God: let Him come down; let God save Him.'" (Ch. ci.) His saying, "My God, my God, why hast Thou forsaken Me?" (reported only in SS. Matthew and Mark):-- "For, when crucified, He spake, 'O God, my God, why hast Thou forsaken me?'" (Ch. xcix.) His saying, "Father, into Thy hands I commend My Spirit," reported only in St. Luke:-- "For, when Christ was giving up His spirit on the cross, He said, 'Father, into Thy hands I commend my spirit,' as I have learned also from the Memoirs." (Ch. cv.) His Resurrection and appearance to His Apostles gathered together (found only in SS. Luke and John), and His reminding the same Apostles that before His Death He had foretold it (found only in St. Luke):-- "And that He stood in the midst of His brethren, the Apostles (who repented of their flight from Him when He was crucified, after He rose from the dead, and after they were persuaded by Him that before His Passion He had mentioned to them that He must suffer these things, and that they were announced beforehand by the prophets)." [37:1] (Ch. cvi.) The Jews spreading the report that His disciples had stolen away His Body by night (recorded only by St. Matthew):-- "Yet you not only have not repented, after you learned that He rose from the dead, but, as I said before, you have sent chosen and ordained men throughout all the world to proclaim that a godless and lawless heresy had sprung from one Jesus, a Galilean deceiver, whom we crucified, but His disciples stole Him by night from the tomb, where He was laid when unfastened from the cross." (Ch. cviii.) The Apostles seeing the Ascension, and afterwards receiving power from Him in person, and going to every race of men:-- "And when they had seen Him ascending into heaven, and had believed, and had received power sent thence by Him upon them, and went to every race of men, they taught these things, and were called Apostles." (Apol. I. ch. l.) From all this the reader will see at a glance that Justin's view of the Crucifixion and the events attending it was exactly the same as ours. He will notice that all the events related in Justin are the same as those recorded in the Evangelists Matthew and Luke; and that the circumstances related by Justin, and not to be found in the Synoptics, are of the most trifling character, as, for instance, that the blaspheming bystanders at the cross "screwed up their noses." I think this is the only additional circumstance to which the writer of "Supernatural Religion" draws attention. He will notice that Justin records some events only to be found in St. Matthew and some only in St. Luke. He will notice also how frequently Justin reproduces the narrative rather than quotes it. The ordinary reader would account for all this by supposing that Justin had our Synoptics (at least the first and third) before him, and reproduced incidents first from one and then from the other as they suited his purpose, and his purpose was not to give an account of the Crucifixion, but to elucidate the prophecies respecting the Crucifixion. The author of "Supernatural Religion," however, goes through those citations, or supposed citations, seriatim, and attempts to show that each one must have been taken from some lost Gospel, most probably the Gospel of the Hebrews. Be it so. Here, then, was a Gospel which contained all the separate incidents recorded in SS. Matthew and Luke, and, of course, combined them in one narrative. How is it that so inestimably valuable a Christian document was irretrievably lost, and its place supplied by three others, each far its inferior, each picking and choosing separate parts from the original; and that, about 120 years after the original promulgation of the Gospel, these three forged narratives superseded a Gospel which would have been, in the matter of our Lord's Birth, Death, and Resurrection, a complete and perfect harmony? I leave the author of "Supernatural Religion" to explain so unlikely a fact. One explanation is, however, on our author's own showing, inadmissible, which is, that our present Synoptics were adopted because they pandered more than the superseded one to the growing taste for the supernatural, for the earlier Gospel or Gospels contained supernatural incidents which are wanting in our present Synoptics. SECTION VII. THE PRINCIPAL WITNESS.--HIS TESTIMONY RESPECTING THE MORAL TEACHING OF OUR LORD. One more class of apparent quotations from our Synoptic Gospels must now be considered, viz., the citations in Justin of the moral teaching or precepts of Christ. Those are mostly to be found in one place, in one part of the First Apology (chapters xv.-xviii.), and they are introduced for the express purpose of convincing the Emperor of the high standard of Christ's moral teaching. The author of "Supernatural Religion" gives very considerable extracts from these chapters, which I shall give in his own translation:-- "He (Jesus) spoke thus of chastity: 'Whosoever may have gazed on a woman, to lust after her, hath committed adultery already in the heart before God.' And, 'If thy right eye offend thee cut it out, for it is profitable for thee to enter into the kingdom of heaven with one eye (rather) than having two to be thrust into the everlasting fire.' And, 'Whosoever marrieth a woman, divorced from another man, committeth adultery.'" * * * * * "And regarding our affection for all He thus taught: 'If ye love them which love you what new thing do ye? for even the fornicators do this; but I say unto you, pray for your enemies, and love them which hate you, and bless them which curse you, and offer prayer for them which despitefully use you.' And that we should communicate to the needy, and do nothing for praise, He said thus: 'Give ye to every one that asketh, and from him that desireth to borrow turn not ye away, for, if ye lend to them from whom ye hope to receive, what new thing do ye? for even the publicans do this. But ye, lay not up for yourselves upon the earth, where moth and rust doth corrupt, and robbers break through, but lay up for yourselves in the heavens, where neither moth nor rust doth corrupt. For what is a man profited if he shall gain the whole world but destroy his soul? or what shall he give in exchange for it? Lay up, therefore, in the heavens, where neither moth nor rust doth corrupt.' And, 'Be ye kind and merciful as your Father also is kind and merciful, and maketh His sun to rise on sinners, and just and evil. But be not careful what ye shall eat and what ye shall put on. Are ye not better than the birds and the beasts? and God feedeth them. Therefore be not careful what ye shall eat or what ye shall put on, for your heavenly Father knoweth that ye have need of these things; but seek ye the kingdom of the heavens, and all these things shall be added unto you, for where the treasure is there is also the mind of the man. And 'Do not these things to be seen of men, otherwise ye have no reward of your Father which is in heaven.' And regarding our being patient under injuries, and ready to help all, and free from anger, this is what He said: 'Unto him striking thy cheek offer the other also; and him who carrieth off thy cloak, or thy coat, do not thou prevent. But whosoever shall be angry is in danger of the fire. But every one who compelleth thee to go a mile, follow twain. And let your good works shine before men, so that, perceiving, they may adore your Father, which is in heaven.' ... And regarding our not swearing at all, but ever speaking the truth, He thus taught: 'Ye may not swear at all, but let your yea be yea, and your nay nay, for what is more than these is of the evil one.'" * * * * * "'For not those who merely make profession, but those who do the work,' as He said, 'shall be saved.' For He spake thus: 'Not every one that saith unto me, Lord, Lord, shall (enter into the kingdom of heaven, but he that doeth the will of my Father, which is in heaven). For whosoever heareth me, and doeth what I say, heareth Him that sent me. But many will say to me, Lord, Lord, have we not eaten and drunk in Thy name, and done wonders? And then will I say unto them, 'Depart from me, workers of iniquity.' There shall be weeping and gnashing of teeth, when indeed the righteous shall shine as the sun, but the wicked are sent into everlasting fire. For many shall arrive in My name, outwardly, indeed, clothed in sheep-skins, but inwardly being ravening wolves. Ye shall know them from their works, and every tree that bringeth not forth good fruit is hewn down and cast into the fire." * * * * * "As Christ declared, saying, 'To whom God has given more, of him shall more also be demanded again.'" The ordinary reader, remembering that Justin was writing for the heathen, would suppose, after reading the above, that Justin reproduced from SS. Matthew and Luke the moral precepts of Christ, or rather those which suited his purpose, and his purpose was to show to the heathen Emperor that Christianity would make the best members of a community. To this end he reproduces the precepts respecting chastity, respecting love to all, and communicating to the needy--being kind and merciful--not caring much for material things--being patient and truthful--and above all, being sincere. He did not reproduce the precepts respecting prayer, simply because immoral men among the heathen worshipped their gods as devoutly as moral men did. He did not reproduce the Lord's prayer, because he would not consider that it belonged to the heathen, or the promises that God would hear prayer, simply because these would belong to Christians only. Again, he evidently altered and curtailed what the heathen would not understand, as for instance, in quoting our Lord's saying respecting "anger," he quoted it very shortly, because to have quoted at length the gradations of punishment for being "angry without a cause," for "calling a brother Raca" and "fool," would have been almost unintelligible to those unacquainted with Jewish customs. The author of "Supernatural Religion" repudiates the idea that Justin, in any of these quotations, makes use of our present Gospels. He examines these [so-called] quotations seriatim at considerable length, for the purpose of showing that Justin's variations from our present Gospels imply another source of information. He considers (and in this I cannot agree with him, though I shall, for argument's sake, yield the point) that-- "The hypothesis that these quotations are from the canonical gospels requires the acceptance of the fact that Justin, with singular care, collected from distant and scattered portions of these gospels a series of passages in close sequence to each other, forming a whole unknown to them, but complete in itself." ("Supernatural Religion," vol. i. p. 359) I say I cannot agree with this, because I think that the extracts I have given have all the signs of a piece of patchwork by no means well put together, but I will assume that he is right in his view. Here, then, we have, according to his hypothesis, another sermon of Christ's, which, owing to the "close sequence" of its various passages, and its completeness as a whole, must take its place alongside of the Sermon on the Mount. Where does it come from?-- "The simple and natural conclusion, supported by many strong reasons, is that Justin derived his quotations from a Gospel which was different from ours, though naturally by subject and design it must have been related to them." (Vol. i. p. 384.) And in page 378 our author traces one of the passages of this "consecutive" discourse through an epistle ascribed to Clement of Rome to the "Gospel according to the Egyptians," which was in all probability a version of the "Gospel according to the Hebrews." Here, then, is a Gospel, the Gospel to the Hebrews, which not only contained, as the author has shown, a harmony of the histories in SS. Matthew and Luke, so far, at least, as the Birth and Death of Christ are concerned, but also such a full and consecutive report of the moral teaching of Christ, that it may not unfitly be described as "a series of passages in close sequence to each other," collected "with singular care" "from distant and scattered portions of these Gospels." How, we ask, could such a Gospel have perished utterly? A Gospel, which, besides containing records of the historical and supernatural much fuller than any one of the surviving Gospels, contained also a sort of Sermon on the Mount, amalgamating in one whole the moral teaching of our Lord, ought surely (if it ever was in existence) to have won its place in the canon. SECTION VIII. THE PRINCIPAL WITNESS.--HIS TESTIMONY TO ST. JOHN. We have now to consider the citations (or supposed citations) of Justin from the fourth Gospel. These, as I have mentioned, are treated by the author of "Supernatural Religion" separately at the conclusion of his work. Whatever internal coincidences there are between the contents of St. John and those of the Synoptics, the external differences are exceedingly striking, and it is not at all to my present purpose to keep this fact out of sight. The plan of St. John's Gospel is different, the style is different, the subjects of the discourses, the scene of action, the incidents, and (with one exception) the miracles, all are different. Now this will greatly facilitate the investigation of the question as to whether any author had St. John before him when he wrote. There may be some uncertainty with respect to the quotations from the Synoptics, as to whether an early writer quotes one or other, or derives what he cites from some earlier source, as for instance from one of St. Luke's [Greek: polloi]. But it cannot be so with St. John. A quotation of, or reference to, any words of any discourse of our Lord, or an account of any transaction as reported by St. John, can be discerned in an instant. At least it can be at once seen that it cannot have been derived from the Synoptics, or from any supposed apocryphal or traditional sources from which the Synoptics derived their information. The special object of this Gospel is the identification of the pre-existent nature of our Lord with the eternal Word, and following upon this, His relation to His Father on the one side, and to mankind on the other. He is the only begotten of the Father, God being His own proper Father [Greek: idios], and so He is equal to the Father in nature (John v. 18), and yet, as being a Son, He is subordinate, so that He represents Himself throughout as sent by the Father to do His will and speak His words. With reference to mankind He is, before His Incarnation, the "Light that lighteth every man." After and through His Incarnation He is to man all in all. He is even in death the object of their Faith. He is the Mediator through whose very person God sends the Spirit. He is the Life, the Light, the Living Water, the Spiritual Food. Justin Martyr repeatedly reproduces in various forms of expression the truth that Christ is the eternal "Word made flesh" and revealed as the "Only-begotten Son of God," thus:-- "The first power after God the Father and Lord of all is the Word, Who is also the Son, and of Him we will, in what follows, relate how He took flesh and became man." (Apol. I. Ch. XXXII.) Again:-- "I have already proved that He was the only-begotten of the Father of all things, being begotten in a peculiar manner [Greek: idiôs], Word and Power by Him, and having afterwards become man through the Virgin." (Dial. ch. cv.) Now, we have in these two passages four or five characteristic expressions of St. John relating to our Lord, not to be found in any other Scripture writer. I say "in any other," for I believe that not only the Epistles of St. John, but also the Apocalypse, notwithstanding certain differences in style, are to be ascribed to St. John. We have the term "Word" united with "the Son," and with "Only begotten," and said to be "properly (propriè; [Greek: idiôs]) begotten;" a reminiscence of John v. 18, the only place in the New Testament where the adjective [Greek: idios] or its adverb [Greek: idiôs] is applied to the relations of the Father and the Son, and we have this Word becoming flesh and man. Now Justin, in one of the places, writes to convince an heathen emperor; and, in the other, an unbelieving Jew; and so in each case he reproduces the sense of John i. 1 and 14, and not the exact words. It would have been an absurdity for him to have quoted St. John exactly, for, in such a case, he must have retained the words "we beheld his glory, the glory as," which would have simply detracted from the force of the passage, being unintelligible without some explanation. Again, we have in the Dialogue (ch. lxi.) the words "The Word of Wisdom, Who is Himself this God begotten of the Father of all things." Now here there seems to be a reproduction of the old and very probably original reading of John i. 18, [48:1] "The only begotten God who is in the bosom of the Father." Certainly this reading of John i. 18 is the only place where the idea of being begotten is associated with the term "God." We next have to notice that Justin repeatedly uses the words "God" and "Lord" in collocation as applied to Jesus Christ; not "the Lord God," the usual Old Testament collocation, but God and Lord, thus: "For Christ is King and Priest and God and Lord," &c. (Dial. ch. xxxiv.) Again:-- "There is, and there is said to be, another God and Lord subject to the Maker of all things." (Dial. lvi.) Now the only Gospel in which these words are to be found together and applied to Christ is that according to St. John, where he records the confession of St. Thomas, "My Lord and my God" (John xx. 28). Again: St. John alone of the Evangelists speaks of our Lord as He that cometh from above [Greek: ho anôthen erchomenos], as coming from heaven, as "leaving the world and going to the Father" (John iii. 31; xvi. 28), and Justin reproduces this in the words:-- "It is declared [by David in Prophecy,] that He would come forth from the highest heavens, and again return to the same places, in order that you may recognize Him as God coming forth from above and man living among men." (Dial. ch. lxiv.) Again: though St. John asserts by implication the equality in point of nature of the Father and the Son (John v. 18), yet he also very repeatedly records words of Christ which assert His subordination to the Father. Nowhere in the Synoptics do we read such words as "I can of mine own self do nothing." "I seek not mine own will, but the will of the Father which hath sent me" (John v. 30): "My meat is to do the will of Him that sent me, and to finish His work" (iv. 34; also John vi. 38): "I have not spoken of myself; but the Father which sent me, He gave me a commandment, what I should say, and what I should speak." (xii. 49) Now Justin Martyr reproduces these intimations of the subordination of the Son:-- "Who is also called an Angel, because He announces to men whatsoever the Maker of all things, above Whom there is no other God, wishes to announce to them." (Dial. ch. lvi.) Again:-- "I affirm that He has never at any time done anything which He Who made the world, above Whom there is no other God, has not wished Him both to do and to engage Himself with." (Dial. lvi.) Again:-- "Boasts not in accomplishing anything through His own will or might." (Ch. ci.) Let the reader clearly understand that I do not lay any stress whatsoever on these passages taken by themselves or together; but taken in connection with the intimation of the Word and Sonship asserted in St. John, and reproduced by Justin, they are very significant indeed. St. John asserts that Jesus is the Word and the Only Begotten--that He is "Lord" and "God," and equal with the Father as being His Son (v. 18); but, lest men conceive of the Word as an independent God, he asserts the subordination of the Son as consisting, not in inferiority of nature, but in submission of will. Justin reproduces in the same terms the teaching of St. John respecting the Logos--that the Logos was the Only Begotten, God-begotten, Lord and God. And then, lest his adversaries should assume from this that Christ was an independent God, he guards it by the assertion of the same doctrine of subordination of will; neither the doctrine nor the safeguard being expressly stated in the Synoptics, but contained in them by that wondrous implication by which one part of Divine truth really presupposes and involves all truth. We have now to consider St. John's teaching respecting the relation of the Logos to man. One aspect of this doctrine is peculiar to St. John, and is as mysterious and striking a truth as we have in the whole range of Christian dogma. It is contained in certain words in the exordium of the Fourth Gospel: "That [Word] was the true light which lighteth every man that cometh into the world." This passage embodies a truth which is unique in Scripture: that in the Word was Life, that the Life was the Light of men, and that that Light was (even before the Incarnation) the true Light which lighteth every man. This, I say, is a truth which is not, that I am aware of, to be found, except by very remote implication, in the rest of Scripture. And yet it is continually reproduced by Justin in a way which shows that he had drunk it in, as it were, and he used it continually as the principle on which to explain the vestiges of truth which existed among the heathen. Thus:-- "We have been taught that Christ is the first-born of God, and we have declared above that He is the Word of Whom every race of men were partakers; and those who lived reasonably (or with the Logos, [Greek: hoi meta logou biôsantes]) are Christians, even though they have been thought Atheists; as among the Greeks, Socrates and Heraclitus, and men like them." (Apol. I. ch. xlvi.) Again:-- "No one trusted in Socrates so as to die for this doctrine, but in Christ, Who was partially known even by Socrates (for He was and is the Word Who is in every man)," &c. (Apol. II. ch. x.) Again, in a noble passage:-- "For each man spoke well in proportion to the share he had of the spermatic Divine Word, [51:1] seeing what was related to it. But they who contradict themselves in the more important points appear not to have possessed the heavenly wisdom, and the knowledge which cannot be spoken against. Whatever things were rightly said among all men are the property of us Christians." (Apol. II. xiii.) There cannot, then, be the smallest doubt but that Justin's mind was permeated by a doctrine of the Logos exactly such as he would have derived from the diligent study of the fourth Gospel. But may he not have derived all this from Philo? No; because, if so, he would have referred Trypho, a Jew, to Philo, his brother Jew, which he never does. The speciality of St. John's teaching is not that he, like Plato or Philo, elaborates a Logos doctrine, but that once for all, with the authority of God, he identifies the Logos with the Divine Nature of our Lord. No other Evangelist or sacred writer does this, and he does. SECTION IX. THE PRINCIPAL WITNESS.--HIS FURTHER TESTIMONY TO ST. JOHN. We now come to Justin's account of Christian Baptism, which runs thus:-- "I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ, lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For in the name of God, the Father and Lord of the Universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, 'Except ye be born again, ye shall not enter into the Kingdom of Heaven.' Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all." (Apol. I. ch. lxi.) Now, taking into consideration the fact that St. John is the only writer who sets forth our Lord as connecting a birth with water [except a man be born of water and of the Spirit]; that when our Lord does this it is (according to St. John, and St. John only) following upon the assertion that he must be born again, and that St. John alone puts into the mouth of the objector the impossibility of a natural birth taking place twice, which Justin notices; taking these things into account, it does seem to me the most monstrous hardihood to deny that Justin was reproducing St. John's account. To urge trifling differences is absurd, for Justin, if he desired to make himself understood, could not have quoted the passage verbatim, or anything like it. For, if he had, he must have prefaced it with some account of the interview with Nicodemus, and he would have to have referred to another Gospel to show that our Lord alluded to baptism; for, though our Lord mentions water, He does not here categorically mention baptism. So, consequently, Justin would have to have said, "If you refer to one of our Memoirs you will find certain words which lay down the necessity of being born again, and seem to connect this birth in some way with water, and if you look into another Memoir you will see how this can be, for you will find a direction to baptize with water in the name of the Godhead, and if you put these two passages together you will be able to understand something of the nature of our dedication, and of the way in which it is to be performed, and of the blessing which we have reason to expect in it if we repent of our sins." Well, instead of such an absurd and indirect way of proceeding, which presupposes that Antoninus Pius was well acquainted with the Diatessaron, he simply reproduces the substance of the doctrine of St. John, and interweaves with it the words of institution as found in St. Matthew. I shall afterwards advert to the hypothesis that this account was taken from an apocryphal Gospel. Again, St. John is the only Evangelist who, in apparent allusion to the devout and spiritual reception of the Inward Part of the Lord's Supper, speaks of it as eating the Flesh of Christ, and drinking His Blood; the Synoptics and St. Paul in I Cor. x. 11, always speaking of it as His _Body_ and Blood. Now Justin, in describing the Sacrament of the Lord's Supper, uses the language peculiar to St. John as well as that of the Synoptics:-- "So likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus Who was made flesh. For the Apostles, in the Memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, 'This do ye in remembrance of me. This is my body,'" &c. (Apol. I. ch. lxvi.) This, of course, would be a small matter itself, but, taken in connection with the adoption of St. John's language in regard of the other sacrament a very short time before, it is exceedingly significant. Again, St. John is the only Evangelist who records our Lord's reference to the brazen serpent as typical of Himself lifted up upon the Cross. Justin cites the same incident as typical of Christ's Death, and, moreover, cites our Lord's language as it is recorded in St. John, respecting His being lifted up that men might believe in Him and be saved:-- "For by this, as I previously remarked, He proclaimed the mystery, by which He declared that He would break the power of the serpent which occasioned the transgression of Adam, and [would bring] to them that believe on Him by this sign, i.e., Him Who was to be crucified, salvation from the fangs of the serpent, which are wicked deeds, idolatries, and other unrighteous acts. Unless the matter be so understood, give me a reason why Moses set up the brazen serpent for a sign, and bade those that were bitten gaze at it, and the wounded were healed." (Dial. ch. xciv.) Again, St. John is the only Evangelist who records that the Baptist "confessed, and denied not, but confessed, 'I am not the Christ.'" Justin cites these very-words as said by the Baptist:-- "For when John remained (or sat) by the Jordan ... men supposed him to be Christ, but he cried to them, 'I am not the Christ, but the voice of one crying,'" &c. (Dial. ch. lxxxviii.) Again, St. John is the only Evangelist who puts into the mouth of our Blessed Lord, when He was accused of breaking the Sabbath, the retort that the Jews on the Sabbath Day circumcise a man ... that the law of Moses should not be broken. (John vii. 22) And Justin also reproduces this in his Dialogue:-- "For, tell me, did God wish the priests to sin when they offer the sacrifices on the Sabbaths? or those to sin who are circumcised, or do circumcise, on the Sabbaths; since He commands that on the eighth day--even though it happen to be a Sabbath--those who are born shall be always circumcised?" (Dial. ch. xxvii.) Again, St. John represents our Lord, when similarly harassed by the Jews, as appealing to the upholding of all things by God on the Sabbath as well as on any other day, in the words, "My Father worketh hitherto, and I work." (John v. 17.) And Justin very shortly after uses the same argument:-- "Think it not strange that we drink hot water on the Sabbath, since God directs the government of the universe on this day, equally as on all others; and the priests on other days, so on this, are ordered to offer sacrifices." (Dial. ch. xxix.) It is very singular that Justin, whilst knowing nothing of St. John, should, on a subject like this, use two arguments peculiar to St. John, and not to be found in disputes on the very same subject in the Synoptics. Again, St. John alone records that Jesus healed a man "blind from his birth," and notices that the Jews themselves were impressed with the greatness of the miracle. (John ix. 16, 32) Justin remarks, "In that we say that He made whole the lame, the paralytic, and those born blind." (Apol. I. ch. xxii.) Again, St. John is the only Evangelist who makes our Lord to say, "Now I tell you before it come, that when it is come to pass ye may believe." (John xiii. 19; xiv. 29; xvi. 4) And Justin adopts and amplifies this very sentiment with reference to the use of prophecy:-- "For things which were incredible, and seemed impossible with men, these God predicted by the Spirit of prophecy as about to come to pass, in order that, when they came to pass, there might be no unbelief, but faith, because of their prediction." (Apol. I. ch. xxxiii.) Again, St. John alone of the Evangelists records that our Lord used with the unbelieving Jews the argument that they believed not Moses, for, had they believed Moses, they would have believed Him, for Moses wrote of Him. (John, v. 46, 47) And Justin reproduces in substance the same argument:-- "For though ye have the means of understanding that this man is Christ from the signs given by Moses, yet you will not." (Dial. xciii.) Again, St. John is the only sacred writer who speaks of our Lord "giving the living water," and causing that water to flow from men's hearts, and Justin (somewhat inaccurately) reproduces the figure:-- "And our hearts are thus circumcised from evil, so that we are happy to die for the name of the Good Rock, which causes living water to burst forth for the hearts of those who by him have loved the Father of all, and which gives those who are willing to drink of the water of life." (Dial. ch. cxiv.) Again, St. John alone records that Christ spake of Himself as the Light, and Justin speaks of Him as "the only blameless and righteous Light sent by God." (Dial. ch. xvii.) Again, St. John alone speaks of our Lord as representing Himself to be the true vine, and His people as the branches. Justin uses the same figure with respect to the people or Church of God:-- "Just as if one should eat away the fruit-bearing parts of it vine, it grows up again, and yields other branches flourishing and fruitful; even so the same thing happens to us. For the vine planted by God and Christ the Saviour is His People." (Dial. ch. cx.) Again, St. John alone represents our Saviour as saying, "I have power to lay [my life] down, and I have power to take it again. This commandment have I received of my Father." (John x. 18) And Justin says of Christ that, in fulfilment of a certain prophecy,-- "He is to do something worthy of praise and wonderment, being about to rise again from the dead on the third day after the Crucifixion, and this He has obtained from the Father." (Dial. ch. c.) Some of these last instances which I have given are reminiscences rather than reproductions; but like all other reminiscences they imply things remembered, sometimes not perfectly correctly, and so not applied as applied in the original; but they are all real reminiscences of words and things to be found only in our fourth Gospel. SECTION X. THE PRINCIPAL WITNESS.--HIS TESTIMONY SUMMED UP. From all this it is clear that Justin had not only seen and reverenced St. John's Gospel, but that his mind was permeated with its peculiar teaching. I hesitate not to say that, if a man rejects the evidence above adduced, he rejects it because on other grounds he is determined, cost what it may, to discredit the Fourth Gospel. Let us briefly recapitulate. Justin reproduced the doctrine of the Logos, using the words of St. John. He asserted the Divine and human natures of the Son of God in the words of St. John, or in exactly similar words. He reproduced that peculiar teaching of our Lord, to be found only in St. John, whereby we are enabled to hold the true and essential Godhead of Christ without for a moment holding that He is an independent God. He reproduced the doctrine of the Logos being, even before His Incarnation, in _every_ man as the "true light" to enlighten him. He reproduces the doctrine of the Sacraments in terms to be found only in the Fourth Gospel. He reproduces, or alludes to, arguments and types and prophecies and historical events, only to be found in St. John's Gospel. It seems certain, then, that if Justin was acquainted with any one of our four Gospels, that Gospel was the one according to St. John. What answer, the reader will ask, does the author of "Supernatural Religion" give to all this? Why, he simply ignores the greater part of these references (we trust through ignorance of their existence), and takes notice of some three or four, in which, to use the vulgar expression, he picks holes, by drawing attention to discrepancies of language or application, and dogmatically pronounces that Justin could not have known the fourth Gospel. Well, then, the reader will ask, from whom did Justin derive the knowledge of doctrines and facts so closely resembling those contained in St. John? Again, we have reference to supposed older sources of information which have perished. With respect to the Logos doctrine, the author of "Supernatural Religion" asserts:-- "His [Justin's] doctrine of the Logos is precisely that of Philo, and of writings long antecedent to the fourth Gospel, and there can be no doubt, we think, that it was derived from them." ("Supernatural Religion," vol. ii. p. 297.) It may be well here to remark that, strictly speaking, there is no Logos _doctrine_ in St. John's Gospel,--by doctrine meaning "scientifically expressed doctrine," drawn out, and expounded at length, as in Philo. The Gospel commences with the assertion that the Logos, Whoever He be, is God, and is the pre-existent Divine nature of Jesus; he does this once and once only, and never recurs to it afterwards. The next passage referred to is the assertion of the Baptist, "I am not the Christ," and the conclusion of the author is that "There is every reason to believe that he derived it from a particular Gospel, in all probability the Gospel according to the Hebrews, different from ours." (Vol. ii. p. 302.) The last place noticed is Justin's reproduction of John iii. 3-5, in connection with the institution of baptism. After discussing this at some length, for the purpose of magnifying the differences and minimizing the resemblances, his conclusion is:-- "As both the Clementines and Justin made use of the Gospel according to Hebrews, the most competent critics have, with reason, adopted the conclusion that the passage we are discussing was derived from that Gospel; at any rate it cannot for a moment he maintained as a quotation from our fourth Gospel, and it is of no value as evidence for its existence." ("Supernatural Religion," vol. ii. p. 313.) We have now tolerably full means of judging what a wonderful Gospel this Gospel to the Hebrews must have been, and what a loss the Church has sustained by its extinction. Here was a Gospel which contained a harmony of the history, moral teaching, and doctrine of all the four. As we have seen, it contained an account of the miraculous Birth and Infancy, embodying in one narrative the facts contained in the first and third Gospels. It contained a narrative of the events preceding and attending our Lord's Death, far fuller and more complete than that of any single Gospel in the Canon. It contained a record of the teaching of Christ, similar to our present Sermon on the Mount, embodying the teaching scattered up and down in all parts of SS. Matthew and Luke, and in addition to all this it embodied the very peculiar tradition, both in respect of doctrine and of history, of the fourth Gospel. How could it possibly have happened that a record of the highest value, on account both of its fulness and extreme antiquity, should have perished, and have been superseded by four later and utterly unauthentic productions, one its junior by at least 120 years, and each one of these deriving from it only a part of its teaching; the first three, for no conceivable reason, rejecting all that peculiar doctrine now called Johannean, and the fourth confining itself to reproducing this so-called Johannean element and this alone? It is only necessary to state this to show the utter absurdity of the author's hypothesis. But the marvel is that a person assuming such airs of penetration and research [63:1] should not have perceived that, if he has proved his point, he has simply strengthened the evidence for the supernatural, for he has proved the existence of a fifth Gospel, far older and fuller than any we now possess, witnessing to the supernatural Birth, Life, Death, and Resurrection of Jesus. The author strives to undermine the evidence for the authenticity of our present Gospels for an avowedly dogmatic purpose. He believes in the dogma of the impossibility of the supernatural; he must, for this purpose, discredit the witness of the four, and he would fain do this by conjuring up the ghost of a defunct Gospel, a Gospel which turns out to be far more emphatic in its testimony to the supernatural and the dogmatic than any of the four existing ones, and so the author of this pretentious book seems to have answered himself. His own witnesses prove that from the first there has been but one account of Jesus of Nazareth. SECTION XI. THE PRINCIPAL WITNESS ON OUR LORD'S GODHEAD. The author of "Supernatural Religion" has directed his attacks more particularly against the authenticity of the Gospel according to St. John. His desire to discredit this Gospel seems at times to arise out of a deep personal dislike to the character of the disciple whom Jesus loved. (Vol. ii. pp. 403-407, 427, 428, &c.) On the author's principles, it is difficult to understand the reason for such an attack on this particular Gospel. He is not an Arian or Socinian (as the terms are commonly understood), who might desire to disparage the testimony of this Gospel to the Pre-existence and Godhead of our Lord. His attack is on the Supernatural generally, as witnessed to by any one of the four Gospels; and it is allowed on all hands that the three Synoptics were written long before the Johannean; and, besides this, he has proved to his own satisfaction, and to the satisfaction of the Reviewers who so loudly applauded his work, that there existed a Gospel long anterior to the Synoptics, which is more explicit in its declarations of the Supernatural than all of them put together. However, as he has made a lengthened and vigorous attempt to discredit this Gospel especially, it may be well to show his extraordinary misconceptions respecting the mere contents of the Fourth Gospel, and the opinions of the Fathers (notably Justin Martyr) who seem to quote from it, or to derive their doctrine from it. The first question--and by far the most important one which we shall have to meet--is this: Is the doctrine respecting the Person of Jesus more fully developed in the pages of Justin Martyr, or in the Fourth Gospel? We mean by the doctrine respecting the Person of Jesus, that He is, with reference to His pre-existent state, the Logos and Only-begotten Son of God; and that, as being such, He is to be worshipped and honoured as Lord and God; and that, in order to be our Mediator, and the Sacrifice for our sin, He took upon Him our nature. The author of "Supernatural Religion" endeavours to trace the doctrine of the Logos, as contained in Justin, to older sources than our present Fourth Gospel, particularly to Philo and the Gospel according to the Hebrews. The latter is much too impalpable to enable us to verify his statements by it; but we shall have to show his misconceptions respecting the connection of Justin's doctrine with the former. What we have now to consider is the following statement:-- "It is certain, however, that, both Justin and Philo, unlike the prelude to the Fourth Gospel (i. 1), place the Logos in a secondary position to God the Father, another point indicating a less advanced stage of the doctrine." From this we must, of course, infer that the author of "Supernatural Religion" considers that Justin does not state the essential Godhead of the Second Person as distinctly and categorically as it is stated in the Fourth Gospel. And as it is assumed by Rationalists that there was in the early Church a constantly increasing development of the doctrine of the true Godhead of our Lord, gradually superseding some earlier doctrine of an Arian, or Humanitarian, or Sadducean type; therefore, the more fully developed doctrine of the Godhead of our Lord in any book proves that book to be of later origin than another book in which it is not so fully developed. The author of "Supernatural Religion" cannot deny that Justin ascribes the names "Lord" and "God" and Pre-existence before all worlds to Jesus as the Logos, but he fastens upon certain statements or inferences respecting the subordination of the Son to the Father, and His acting for His Father, or under Him, in the works of Creation and Redemption, which Justin, as an orthodox believer who would abhor Tritheism, was bound to make, and most ignorantly asserts that such statements are contrary to the spirit of the Fourth Gospel. I shall now set before the reader the statements of both St. John and Justin respecting the Divine Nature of our Lord, so that he may judge for himself which is the germ and which the development. The Fourth Gospel once, and once only, sets forth the Godhead and Pre-existence of the Logos, and this is in the exordium or prelude:-- "In the beginning was the Word, and the Word was with God, and the Word was God." The Fourth Gospel once, and once only, identifies this Word with the pre-existent nature of Jesus, in the concluding words of the same exordium:-- "The Word was made flesh and dwelt among us, and we behold His Glory, the glory as of the Only-begotten of the Father, full of grace and truth." Except in these two places (and, of course, I need not say that they are all-important as containing by implication the whole truth of God respecting Christ), there is no mention whatsoever of the "Word" in this Gospel. The Fourth Gospel gives to Jesus the name of God only in two places, _i.e._ in the narrative of the second appearance of our Lord to His apostles assembled together after His Resurrection, where Thomas is related to have said to Him the words, "My Lord and my God;" and in the words "The Word was God" taken in connection with "the Word was made flesh." The indirect, but certain, proofs by implication that Jesus fully shared with His Father the Divine Nature are numerous, as, for instance, that He wields all the power of Godhead, in that "whatsoever things [the Father] doeth these doeth the Son likewise"--that He is equal in point of nature with the Father, because God is His own proper Father ([Greek: idios])--that He raises from the dead whom He wills--that He and the Father are One--that when Esaias saw the glory of God in the temple he saw Christ's glory; and, because of all this, He is the object of faith, even of the faith which saves. But, as my purpose is not to show that either Justin or St. John hold the Godhead of our Lord, but rather to compare the statements of the one with the other; and, inasmuch as to cite the passages in which Justin Martyr assumes that our Blessed Lord possesses all Divine attributes would far exceed the limits which I have proposed to myself, I shall not further cite the passages in St. John, which only _imply_ our Lord's Godhead, but proceed to cite the _direct_ statements of Justin (or rather some of them) on this head. Whereas, then, St. John categorically asserts the Godhead of our Lord in one, or, at the most, two places, Justin directly asserts it nearly forty times. The following are noticeable:-- "And Trypho said, You endeavour to prove an incredible and well-nigh impossible thing; [namely] that God endured to be born and become man. [69:1] If I undertook, said I, [Justin] to prove this by doctrines or arguments of men, you should not bear with me. But if I quote frequently Scriptures, and so many of them, referring to this point, and ask you to comprehend them, you are hard-hearted in the recognition of the mind and will of God." (Dial. ch. lxviii.) Again:-- "This very Man Who was crucified is proved to have been set forth expressly as God and Man, and as being crucified and as dying." [69:2] (Dial. ch. lxxi.) Again, Justin accuses the Jews of having mutilated the Prophetical Scriptures, by having cut out of them the following prophecy respecting our Lord's descent into hell:-- "The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own Salvation." (Dial. ch. lxxii.) Again:-- "For Christ is King, and Priest, and God, and Lord, and Angel, and Man, and Captain, and Stone, and a Son born, and first made subject to suffering, then returning to heaven, and again coming with glory." (Dial. xxxiv.) Again:-- "Now you will permit me first to recount the prophecies, which I wish to do in order to prove that Christ is called both God, and Lord of Hosts, and Jacob in parable, by the Holy Spirit." (Dial. ch. xxxvi.) Again, Justin makes Trypho to say:-- "When you [Justin] say that this Christ existed as God before the ages, then that He submitted to be born, and become man, yet that He is not man of man, this [assertion] appears to me to be not merely paradoxical, but also foolish. And I replied to this, I know that the statement does appear to be paradoxical, especially to those of your race, who are ever unwilling to understand or to perform the [requirements] of God." (Dial. ch. xlviii.) Again, Justin makes Trypho demand:-- "Answer me then, first, how you can show that there is another God besides the Maker of all things; [70:1] and then you will show [further], that He submitted to be born of the Virgin. "I replied, Give me permission first of all to quote certain passages from the Prophecy of Isaiah which refer to the office of forerunner discharged by John the Baptist." (Dial. I.) Lastly:-- "Now, assuredly, Trypho, I shall show that, in the vision of Moses, this same One alone, Who is called an Angel, and Who is God, appeared to and communed with Moses.... Even so here, the Scriptures, in announcing that the angel of the Lord appeared unto Moses, and in afterwards declaring Him to be Lord and God, speaks of the same One, Whom it declares by the many testimonies already quoted to be minister to God, Who is above the world, above Whom there is no other." (Dial. ch. lx.) In order not to weary the reader, I give the remainder in a note. [71:1] The reader will observe that the assertions of Justin, which I have given, are the strongest that could be made by any one who holds the Godhead of Christ, and yet holds that that Godhead is not an independent Divine Existence, but derived from the Father Who begat Him, and, by begetting, fully communicated to His Son or Offspring His own Godhead. From these extracts the reader will be able to judge for himself whether the doctrine of St. John is the expansion or development of that of Justin, or the doctrine of Justin the development of that of St. John. He will also be able to judge of the absurdity of supposing that after the time of Justin the cause of Orthodoxy demanded the forgery of a Gospel, in order to set forth more fully the Divine Glory of the Redeemer. SECTION XII. THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE LOGOS. We have now to compare Justin's doctrine of the Logos with that of the Fourth Gospel. The doctrine or dogma of the Logos is declared in the Fourth Gospel in a short paragraph of fourteen verses, a part of which is occupied with the mission of the Baptist. The doctrine, as I have said before, is rather oracular enunciation than doctrine; _i.e._ it is not doctrine elaborately drawn out and explained and guarded, but simply laid down as by the authority of Almighty God. It is contained in four or five direct statements:-- "In the beginning was the Logos." In the beginning--that is, before all created things--when there was no finite existence by which time could be measured; in that fathomless abyss of duration when there was God only:-- "The Logos was with God." Though numerically distinct from Him, [73:1] He was so "by" or "with" Him as to be His fellow:-- "The Logos was God." That is, though numerically distinct, He partook of the same Divine Nature: "All Things were made by Him." Because, partaking fully of the nature, He partook fully of the power of God, and so of His creating power. "That was the true light which lighteth every man that cometh into the world." "The Logos was made flesh." He was incarnate by the Holy Ghost of the Virgin Mary, and was made man. The first enunciation, then, of St. John is that-- "IN THE BEGINNING WAS THE WORD." In Justin we read:-- "His Son, Who alone is properly called Son, the Word, Who also was with Him, and was begotten before the works." (Apol. ii. ch. vi.) Again:-- "When you [Justin] say that this Christ existed as God before the ages." (Dial. ch. xlviii.) Again:-- "God begat before all creatures a Beginning, [74:1] [who was] a certain rational Power from Himself, Who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos." (Dial. ch. lxi.) Now it is to be here remarked, that though the Logos is continually declared to be "begotten of," "derived from," "an offspring of" the Father, yet in no case is He declared to be "created" or "made," anticipating the declaration which we confess in our Creed, "The Son is of the Father alone, not made, nor created, but begotten." St. John proceeds:-- "THE WORD WAS WITH GOD." In Justin we read:-- "This Offspring, which was truly brought forth from the Father, was with the Father before all the creatures, and the Father communed with Him." (Dial. ch. lxii.) Again, a little before, in the same chapter:-- "From which we can indisputably learn that God conversed with some One who was numerically distinct from Himself." Again:-- "The Word, Who also was with Him." (Apol. ii. ch. vi.) Again, Trypho says:-- "You maintain Him to be pre-existent God." (Ch. lxxxvii.) Again:-- "I asserted that this Power was begotten from the Father, by His Power and Will, but not by abscission, as if the essence of the Father were divided; as all other things partitioned and divided are not the same after as before they were divided; and for the sake of example I took the case of fires kindled from a fire, which we see to be distinct from it," &c. (Dial. cxxviii.) "THE WORD WAS GOD." Justin writes:-- "The Word of Wisdom, Who is Himself this God begotten of the Father of all things" (Dial. ch. lxi.) (See previous page.) Again:-- "They who affirm that the Son is the Father are proved neither to have become acquainted with the Father, nor to know that the Father of the Universe has a Son; Who also, being the first-begotten Word of God, is even God." (Apol. I. ch. lxiii.) Again:-- "It must be admitted absolutely that some other One is called Lord by the Holy Spirit besides Him Who is considered Maker of all things." (Dial. ch. lvi.) But it is useless to multiply quotations, seeing that all those in pages 69-71 are the echoes of this declaration of the Fourth Evangelist. St. John writes:-- "ALL THINGS WERE MADE BY HIM." And Justin writes:-- "Knowing that God conceived and made the world by the Word." (Apol. I. ch. lxiv.) Again:-- "When at first He created and arranged all things by Him." (Apol. II. ch. vi.) Again St. John writes:-- "THAT (_i.e._ THE WORD) WAS THE TRUE LIGHT THAT LIGHTETH EVERY MAN THAT COMETH INTO THE WORLD." I have given above (p. 51) sufficient illustrations from Justin of this truth. I again draw attention to:-- "He is the Word of Whom every race of men were partakers." (Apol. I. ch. xlvi.) Again:-- "He was and is the Word Who is in every man." (Apol. II. ch. x.) "For whatever either lawgivers or philosophers uttered well, they elaborated by finding and contemplating some part of the Word. But since they did not know the whole of the Word which is Christ, they often contradicted themselves." [77:1] (Apol. II. ch. x.) Again:-- "These men who believe in Him, in whom [Greek: en hois] abideth the seed of God, the Word." (Apol. I. ch. xxxii.) Again:-- "I confess that I both boast and with all my strength strive to be found a Christian; not because the teachings of Plato are different from those of Christ, but because they are not in all respects similar, as neither are those of the others, Stoics, and poets, and historians. For each man spoke well in proportion to the share he had of the spermatic Word." [77:2] (Apol. II. ch. xiii.) Lastly, St. John writes:-- "THE WORD WAS MADE FLESH." And Justin writes:-- "The Logos Himself, Who took shape and became man and was called Jesus Christ." (Apol. II. ch. v.) Again:-- "The Word, Who is also the Son; and of Him we will in what follows relate how He took flesh, and became Man." (Apol. II. ch. xxxii.) "Jesus Christ is the only proper Son Who has been begotten by God, being His Word, and First-begotten, and Power, and becoming man according to His Will He taught us these things," &c. (Apol. I. ch. xxiii.) Again:-- "In order that you may recognize Him as God coming forth from above, and Man living among men." (Dial. lxiv.) Again:-- "He was the Only-begotten of the Father of all things, being begotten in a peculiar manner Word and Power by Him, and having afterwards become Man through the Virgin." (Dial. ch. cv.) After considering the above extracts, the reader will be able to judge of the truth of some assertions of the author of "Supernatural Religion," as, for instance:-- "We are, in fact, constantly directed by the remarks of Justin to other sources of the Logos doctrine, and never to the Fourth Gospel, with which his tone and terminology in no way agree." (Vol. ii. p. 293) Again:-- "We must see that Justin's terminology, as well as his views of the Word become Man, is thoroughly different from that Gospel." (Vol. ii. p. 296) Also:-- "It must be apparent to every one who seriously examines the subject, that Justin's terminology is thoroughly different from, and in spirit opposed to, that of the Fourth Gospel, and in fact that the peculiarities of the Gospel are not found in Justin's writings at all." (!!) (P. 297.) [78:1] On the contrary, we assert that every Divine Truth respecting the Logos, which appears in the germ in St. John, is expanded in Justin. St. John's short and pithy sentences are the text, and Justin's remarks are the exposition of that text, and of nothing less or more. So far from Justin's doctrine being contrary to the spirit of St. John's, Justin, whilst deviating somewhat from the strict letter, seizes and reproduces the very spirit. I will give in the next section two or three remarkable instances of this; which instances, strange to say, the author of "Supernatural Religion" quotes for the purpose of showing the absolute divergence and opposition between the two writers. SECTION XIII. THE PRINCIPAL WITNESS ON OUR LORD AS KING, PRIEST, AND ANGEL. The author of "Supernatural Religion" quotes the passage in Dial. xxxiv.:-- "For Christ is King, and Priest, and God, and Lord, and Angel, and Man, and Captain, and Stone, and a Son born," &c. And he remarks, with what I cannot but characterize as astonishing effrontery, or (to use his own language with respect to Tischendorf) "an assurance which can scarcely be characterized otherwise than an unpardonable calculation upon the ignorance of his readers." (Vol. ii. p. 56.) "Now these representations, which are constantly repeated throughout Justin's writings, are quite opposed to the spirit of the Fourth Gospel." (Vol. ii. p. 288.) He first of all takes the title "King," and arbitrarily and unwarrantably restricts Justin's derivation of it to the seventy-second Psalm, apparently being ignorant of the fact that St. John, in his very first chapter, records that Christ was addressed by Nathanael as "King of Israel"--that the Fourth Gospel alone describes how the crowd on His entry into Jerusalem cried, "Osanna, Blessed be the King of Israel, Who cometh in the name of the Lord" (xii. 13)--that this Gospel more fully than any other records how Pilate questioned our Lord respecting His Kingship, and recognized Him as King, "Behold your King;" and that those who mocked our Lord are recorded by St. John to have mocked Him as the "King of Israel." So that this term King, so far from being contrary to the spirit of the Fourth Gospel, is not even contrary to its letter. But this, gross though it seems, is to my mind as nothing to two other assertions founded on this passage of Justin:-- "If we take the second epithet, the Logos as Priest, which is quite foreign to the Fourth Gospel, we find it repeated by Justin." Now, it is quite true that the title "priest" is not given to our Lord in St. John, just as it is not given to Him in any one of the three Synoptics, or indeed in any book of the New Testament, except the Epistle to the Hebrews: yet, notwithstanding this, of all the books of the New Testament, this Gospel is the one which sets forth the reality of Christ's Priesthood. For what is the distinguishing function of the Priesthood? Is it not Mediation and Intercession, and the Fourth Gospel more than all sets forth Christ as Mediator and Intercessor? As Mediator when He says so absolutely: "No man cometh unto the Father but by me;" "As my Father sent me so send I you; whosesoever sins ye remit, they are remitted unto them." Again, the idea of Priesthood is actually inherent in the figure of the good Shepherd "Who giveth His Life for the sheep;" for how does He give His life?--not in the way of physical defence against enemies, as an earthly "good shepherd" might do, but in the way of atoning Sacrifice, as the author of "Supernatural Religion" truly asserts, where he writes (vol. ii. p. 352):-- "The representation of Jesus as the Lamb of God taking away the sins of the world is the very basis of the Fourth Gospel." Again, in the same page:-- "He died for the sin of the world, and is the object of faith, by which alone forgiveness and justification before God can be secured." Again, with reference to His Intercession, we have not only the truth set forth in such expressions as "I will pray the Father," but we have the actual exercise of the great act of priestly Intercession, as recorded in the seventeenth chapter of the Fourth Gospel. If we look to words only (which the author of "Supernatural Religion" too often does), then, of course, we allow that the epithet "priest" is quite foreign not only to the Fourth Gospel, but to every other book of the New Testament, except the Epistle to the Hebrews; but if we look to the things implied in the idea of Priesthood, such as Mediation and Intercession, in fact Intervention between God and Man, then we find that the whole New Testament is pervaded with the idea, and it culminates in the Fourth Gospel. The next assertion of the author of "Supernatural Religion" on the same passage betrays still more ignorance of the contents of St. John's Gospel, and a far greater eagerness to fasten on a seeming omission of the letter, and to ignore a pervadence of the spirit. He asserts:-- "It is scarcely necessary to point out that this representation of the Logos as Angel, is not only foreign to, but opposed to, the spirit of the Fourth Gospel." (Vol. ii. p. 293) Now just as in the former case we had to ask, "What is the characteristic of the priest?" so in order to answer this we have only to ask, "What is the characteristic of the angel?" An angel is simply "one sent." Such is the meaning of the word both in the Old and New Testament. The Hebrew word [Hebrew: mlakh] is applied indifferently to a messenger sent by man (see Job i. 14; 1 Sam. xi. 3; 2 Sam. xi. 19-20), and to God's messengers the Holy Angels, that is, the Holy Messengers, the Holy ones sent. And similarly, in the New Testament, the word [Greek: angelos] is applied to human messengers in Luke vii. 24, [Greek: apelthontôn de tôn angelôn Iôannou], also in Luke ix. 52, and James ii. 25. That the characteristic of the angel is to be "sent" is implied in such common phrases as, "The Lord _sent_ His Angel," "I will _send_ mine angel," "Are they not all ministering spirits _sent_ forth to minister?" &c. Now one of the characteristic expressions of the Fourth Gospel--we might almost have said _the_ characteristic expression--respecting Jesus, is that He is "sent." To use the noun instead of the verb, He is God's special messenger, His [Greek: angelos], sent by Him to declare and to do His will: but this does not imply that He has, or has assumed, the nature of an angel; just as the application of the same word [Greek: angelos] to mere human messengers in no way implies that they have any other nature than human nature. Just as men sent their fellow-men as their [Greek: angeloi], so God sends One Who, according to Justin, fully partakes of His Nature, to be His [Greek: angelos]. This sending of our Lord on the part of His Father is one of the chief characteristics of the Fourth Gospel, and the reader, if he cannot examine this Gospel for himself, comparing it with the others, has only to turn to any concordance, Greek or English, to satisfy himself respecting this matter. Jesus Christ is said to be "sent of God," _i.e._ to be His [Greek: angelos], only once in St. Matthew's Gospel (Matthew x. 40: "He that receiveth me receiveth Him that sent me"), only once in St. Mark (ix. 37), only twice in St. Luke (ix. 48; xx. 13), but in the Fourth Gospel He is said to be sent of God about forty times. [84:1] In one discourse alone, that in John vi., Jesus asserts no less than six times that He is sent of God, or that God sent Him; so that the dictum, "This representation of the Logos as angel is not only foreign to, but opposed to, the spirit of the Fourth Gospel," is absolutely contrary to the truth. SECTION XIV. THE PRINCIPAL WITNESS ON THE DOCTRINE OF THE TRINITY. The author of "Supernatural Religion" asserts:-- "The Fourth Gospel proclaims the doctrine of an hypostatic Trinity in a more advanced form than any other writing of the New Testament." [85:1] This is hardly true if we consider what is meant by the proclamation of the doctrine of a Trinity. Such a doctrine can be set forth by inference, or it can be distinctly and broadly stated, as it is, for instance, in the First Article of the Church of England, or in the Creed of St. Athanasius. The doctrine of the Trinity is set forth by implication in every place in Scripture where the attributes or works of God are ascribed to two other Persons besides The Father. But it is still more directly set forth in those places where the Three Persons are mentioned together as acting conjointly in some Divine Work, or receiving conjointly some divine honour. In this sense the most explicit declarations of the doctrine of the Trinity are the Baptismal formula at the end of St. Matthew's Gospel, and the "grace," as it is called, at the end of St. Paul's Second Epistle to the Corinthians. St. John, by asserting in different places the Godhead of the Word, and the Divine Works of the Holy Ghost, implicitly proves the doctrine of the Trinity, but, as far as I can remember, he but twice mentions the Three adorable Persons together: Once in the words, "I will pray the Father and He shall give you another Comforter." And again, "But the Paraclete, which is the Holy Ghost, whom the Father shall send in My name, He shall teach you all things." Now, in respect of the explicit declaration of the doctrine of the Trinity, the statements of Justin are the necessary [86:1] developments not only of St. John's statements, but of those of the rest of the New Testament writers. I have given two passages in page 10. One of these is in the First Apology, and reads thus:-- "Our teacher of these things is Jesus Christ, Who also was born for this purpose, and was crucified under Pontius Pilate, Procurator of Judea in the times of Tiberius Caesar; and that we reasonably worship Him, having learned that He is the Son of the true God Himself, and holding Him in the Second place, and the Prophetic Spirit in the Third, we will prove." (Apol. I. ch. xiii.) Again, he endeavours to show that Plato held the doctrine of a Trinity. He is proving that Plato had read the books of Moses:-- "And, as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, 'that the Spirit of God moved over the waters.' For he gives the second place to the Logos which is with God, who he (Plato) said, was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, 'and the third around the third.'" (Apol. I. ch. lx.) Now unquestionably, so far as expression of doctrine is concerned, these passages from Justin are the developments of the Johannean statements. The statements in St. John contain, in germ, the whole of what Justin develops; but it is absurd to assert that, after Justin had written the above, it was necessary, in order to bolster up a later, and consequently, in the eyes of Rationalists, a mere human development, to forge a now Gospel, containing nothing like so explicit a declaration of the Trinity as we find in writings which are supposed to precede it, and weighting its doctrinal statements with a large amount of historical matter very difficult, in many cases, to reconcile perfectly with the history in the older Synoptics. SECTION XV. JUSTIN AND ST. JOHN ON THE INCARNATION. Two further matters, bearing upon the relations of the doctrine of Justin to that of St. John, must now be considered. The Author of "Supernatural Religion" asserts that the doctrine of Justin respecting the Incarnation of the Word is essentially different from that of St. John:-- "It must be borne in mind that the terminology of John i. 14, 'And the Word became flesh ([Greek: sarx egeneto]) is different from that of Justin, who uses the word [Greek: sarkopoiêtheis]." (Vol. ii. p. 276.) Again, with reference to the word [Greek: monogenês], he writes:-- "The phrase in Justin is quite different from that in the Fourth Gospel, i. 14, 'And the Word became flesh' ([Greek: sarx egeneto]) and tabernacled among us, and we beheld his glory, glory as of the Only-begotten from the Father' ([Greek: hôs monogenous para patros], &c.) In Justin he is 'the Only-begotten of the Father of all' ([Greek: monogenês tô Patri tôn holôn)], 'and He became man' ([Greek: anthrôpos genomenos]) 'through the Virgin,' and Justin never once employs the peculiar terminology of the Fourth Gospel, [Greek: sarx egeneto], in any part of his writings." (Vol. ii. p. 280.) Again:-- "He [Justin] is, in fact, thoroughly acquainted with the history of the Logos doctrine and its earlier enunciation under the symbol of Wisdom, and his knowledge of it is clearly independent of, and antecedent to, the statements of the Fourth Gospel." (Vol. ii. p. 284) This passage is important. I think we cannot be wrong in deducing from it that the Author of "Supernatural Religion" considers that the Gospel of St. John was published subsequently to the time of Justin Martyr, that is, some time after A.D. 160 or 165. Again:-- "The peculiarity of his terminology in all these passages [all which I have given above in pages 73-78], so markedly different, and even opposed to that of the Fourth Gospel, will naturally strike the reader." (Vol. ii. p. 286.) Again, and lastly:-- "We must see that Justin's terminology, as well as his views of the Word become man, is thoroughly different from that Gospel. We have remarked that, although the passages are innumerable in which Justin speaks of the Word having become man through the Virgin, he never once throughout his writings makes use of the peculiar expression of the Fourth Gospel: 'The word became flesh' ([Greek: ho logos sarx egeneto]). On the few occasions on which he speaks of the Word having been _made_ flesh, he uses the term, [Greek: sarkopoiêtheis.] In one instance he has [Greek: sarka echein], and speaking of the Eucharist, Justin once explains that it is in memory of Christ being made _body_, [Greek: sômatopoiêsasthai]. Justin's most common phrase, however, and he repeats it in numberless instances, is that the Logos submitted to be born, and become man [Greek: gennêthênai anthrôpon genomenon hypemeinen] by a Virgin, or he uses variously the expressions: [Greek: anthrôpos gegone, anthrôpos genomenos, genesthai anthrôpon.]" (Vol. ii. p. 296.) Here, then, we have the differences specified by which the Author of "Supernatural Religion" thinks that he is justified in describing the terminology and views of Justin respecting the Incarnation as "markedly different and even opposed to," and as "thoroughly different from," those of the Fourth Gospel. So that, because Justin, instead of embodying the sentence, [Greek: ho logos sarx egeneto], substitutes for it the participle, [Greek: sarkopoiêtheis], or the phrase, [Greek: sarka echein], or the infinitive, [Greek: sômatopoiêsasthai], or the expression, [Greek: anthrôpos gegone] he holds views thoroughly different from those of St. John respecting the most momentous of Christian truths. This is a fair specimen of the utterly reckless assertions in which this author indulges respecting the foundation truth of Christianity. If such terms, implying such divergences, can be applied to these statements of Justin's _belief_ in the Incarnation, what words of human language could be got to express his flat denial of the truth held in common by him and by St. John, if he had been an unbeliever? If Justin, with most other persons, considers that being "in the flesh" is the characteristic difference between men and spirits such as the angels, and expresses himself accordingly by saying that the Word "became man," what sense is there in saying that he "is opposed to the spirit of the Fourth Gospel," in which we have the Word not only as the "Son of Man," but possessing all the sinless weaknesses of human nature, so that He is weary, and weeps, and groans, and is troubled in spirit? And now we will make, if the reader will allow, a supposition analogous to some which the author of "Supernatural Religion" has made in pages 360 and following of his first volume. We will suppose that all the ecclesiastical literature, inspired and uninspired, previous to the Council of Nice, had been blotted out utterly, and the Four Gospels alone preserved. And we will suppose some critic taking upon himself to argue that the Gospel of St. John was written after the Nicene Creed. On the principles and mode of argument of the author of "Supernatural Religion," he would actually be able to prove his absurdity, for he would be able to allege that the doctrine and terminology of the Fathers of the first General Council was "opposed to" that of the Fourth Gospel; and so they could not possibly have acknowledged its authority if they had even "seen" it. For he (the critic) would allege that the words of St. John respecting the Incarnation are not adopted by the Creed which the Nicene Fathers put forth; instead of inserting into the Creed the words [Greek: ho logos sarx egeneto], which, the critic would urge, they _must have done_ if they would successfully oppose foes who appealed to the letter of Scripture, they used other terms, as the participles [Greek: sarkôthenta] and [Greek: enanthrôpêsanta]. [91:1] Again, the supposed critic would urge, they applied to our Lord the phrase [Greek: gennêthenta pro pantôn tôn aiônôn], a phrase "so markedly different and indeed opposed to that of the Fourth Gospel," as the author of "Supernatural Religion" urges with respect to [Greek: gennêma pro pantôn tôn poiêmaton], and [Greek: apo tou Patros tôn holôn gennêtheis.] Again, the critic would urge that instead of calling the Son "God" absolutely, as in the sentence "the Word was God," they confess Him only as [Greek: Theos ek Theou], and this because He is [Greek: gennêtheis], and so he would say, with the author of "Supernatural Religion," "This is a totally different view from that of the Fourth Gospel, which in so emphatic a manner enunciates the doctrine, 'In the beginning was the Word, and the Word was with God, and God was the Word;'" and so our supposed critic will exclaim, "See what abundant proof that these Fathers had 'never even seen' the Fourth Gospel;" and according to all rules of Rationalistic criticism they had not, or, at least, they thought nothing of its authenticity; whilst all the time this same Gospel was open before them, and they devoutly reverenced every word as the word of the Holy Ghost, and would have summarily anathematized any one who had expressed the smallest doubt respecting its plenary Inspiration. SECTION XVI. JUSTIN AND ST. JOHN ON THE SUBORDINATION OF THE SON. The second matter connected with the relations of the doctrine of Justin Martyr to that of St. John, is the subordination of the Son to the Father. I have already noticed this truth (page 49), but, owing to its importance it may be well to devote to it a few further remarks. The author of "Supernatural Religion" does not seem to realize that in perfect Sonship two things are inherent, viz., absolute sameness (and therefore equality) of nature with the Father, and perfect subordination in the submission of His will to that of the Father. He consequently asserts:-- "It is certain, however, that both Justin and Philo, unlike the prelude to the Fourth Gospel, place the Logos in a secondary position to God the Father, another point indicating a less advanced stage of the doctrine. Both Justin and Philo apply the term [Greek: theos] to the Logos without the article. Justin distinctly says, that Christians worship Jesus Christ as the Son of the True God, holding Him in the Second Place [Greek: en deutera chôra echontes], and this secondary position is systematically defined through Justin's writings in a very decided way, as it is in the works of Philo, by the contrast of the begotten Logos with the unbegotten God. Justin speaks of the Word as the 'first born of the unbegotten God' ([Greek: prôtotokos tô agennêtô Theô]), and the distinctive appellation of the 'unbegotten God,' applied to the Father, is most common in all his writings." (Vol. ii. p. 291) Now, when Justin speaks of holding Christ "in the Second Place," he does no more nor less than any Trinitarian Christian of the present day, when such an one speaks of the Son as the _Second_ Person of the Trinity, and as the only begotten Son and the Word of the Father. When we speak of Him as being the Second Person, we necessarily rank Him in the second place in point of numerical order. When we speak of Him as being the Son, we naturally place Him as, in the order of conception, second to, or after, Him that begat Him; [94:1] and, when we speak of Him as the Word, we also place Him in order of conception as after Him Who utters or gives forth the Word. Justin says no more than this in any expression which he uses. When he speaks of the Father as the unbegotten God, and the Son as the Begotten God, he does no more than the most uncompromising believer in the doctrine of the ever-blessed Trinity in the present day does, when, in the words of the Creed of St. Athanasius, that believer confesses that "The Father is made of none, neither created nor begotten. "The Son is of the Father alone, neither made, nor created, but begotten." But we have not now so much to do with the orthodoxy of Justin as with the question as to whether his doctrine is anterior to St. John's, as being less decided in its assertions of our Lord's equality. Now there are no words in Justin on the side of our Lord's subordination at all equal to the words of Christ as given in St. John, "My Father is greater than I." The Gospel of St. John is pervaded by two great truths which underlie every part, and are the necessary complements of one another; these are, the perfect equality or identity of the nature of the Son with that of the Father, because He is the true begotten Son of His Father; and the perfect submission of the Will of the Son to that of the Father because He is His Father. The former appears in such assertions as "The Word was with God," "The Word was God," "My Lord and My God," "I and the Father are one," "He that hath seen Me hath seen the Father," "The glory which I had with Thee before the world was," "All things that the Father hath are mine," &c. The latter is inherent in the idea of perfect Sonship, and is asserted in such statements as God "gave His only begotten Son" (iii. 16). "The Father loveth the Son, and hath given all things into His hands" (iii. 35). "The Son can do nothing of Himself" (v. 19). "The Father loveth the Son, and showeth Him all things that Himself doeth" (v. 20). The Father hath "given to the Son to have life in Himself" (v. 26). The Father "hath given Him authority to execute judgment also" (v. 27). "I seek not mine own will, but the will of the Father" (v. 30). "The works which the Father hath given me to finish" (v. 36). "I am come in my Father's name" (v. 43). "Him [the Son of Man] hath God the Father sealed" (vi. 27). "I live by the Father" (v. 57). "My doctrine is not mine, but His that sent me" (vii. 16). "He that seeketh His glory that sent Him, the same is true" (vii. 18). "I am from Him, and He hath sent me" (vii. 29). "I do nothing of myself, but as my Father hath taught me, I speak these things" (viii. 28). "Neither came I of myself, but He sent me" (viii. 42). "I have power to take it [my life] again; this commandment have I received of my Father" (x. 18). "My Father, which gave them me, is greater than all" (x. 29). "I have kept my Father's commandments, and abide in His love" (xv. 10). I have read Justin carefully for the purpose of marking every expression in his writings bearing upon the relations of the Son to the Father, and I find none so strongly expressing subordination as these, and the declarations of this kind in the works of Justin are nothing like so numerous as they are in the short Gospel of St. John. The reader who knows anything about the history of Christian doctrine will see at a glance how impossible it would have been for a Gospel ascribing these expressions to Jesus to have been received by the Christian Church long before Justin's time, except that Gospel had been fully authenticated as the work of the last surviving Apostle. SECTION XVII. JUSTIN AND PHILO. The writer of "Supernatural Religion" asserts that Justin derived his Logos doctrine from Philo, and also that his doctrine was identical with that of Philo and opposed to that of St. John. But respecting this assertion two questions may be asked. From whom did Philo derive _his_ doctrine of the Logos? and From whom did Justin derive his identification of the Logos with Jesus? The Christian, all whose conceptions of salvation rest ultimately upon the truth that "The Word was God," believes (if, that is, he has any knowledge of the history of human thought), that God prepared men for the reception of so momentous a truth long before that truth was fully revealed. He believes that God prepared the Gentiles for the reception of this truth by familiarizing them with some idea of the Logos through the speculations of Plato; and he also believes that God prepared His chosen people for receiving the same truth by such means as the personification of Wisdom in the book of Proverbs, and in the Apocryphal moral books, and, above all, by the identification of the active presence and power of God with the Meymera or Word, as set forth in the Chaldee paraphrases. Both these lines of thought seem to have coalesced and to have reached their full development (so far as they could, at least, apart from Christianity) in Alexandrian Judaism, which is principally known to us in the pages of Philo; but how much of Philo's own speculation is contained in the extracts from his writings given by the author of "Supernatural Religion" it is impossible to say, as we know very little of the Alexandrian Jewish literature except from him. He seems, however, to write as if what he enunciated was commonly known and accepted by those for whom he wrote. There are two reasons which make me think that Justin, if he derived any part of his Logos doctrines from Alexandrian sources (which I much doubt), derived them from writings or traditions to which Philo, equally with himself, was indebted. One is that, in his Dialogue with Trypho, a Jew, he never mentions Philo, whose name would have been a tower of strength to him in disputing with a Jew, and convincing him that there might be another Person Who might be rightly called God besides the Father. Surely if Justin had known that Philo had spoken of God "Appointing His true Logos, his first begotten Son, to have the care of this sacred flock as the substitute of the great King" (quoted in p. 274); and that-- "The most ancient Word is the image of God" (p. 274); and that "The Word is the image of God by which the whole world was created" (p. 275); surely, I say, he would have used the name of one who had been in his day such a champion of the Jewish people, and had suffered such insults from Caligula on their account. [100:1] Nothing seems more appropriate for the conversion of Trypho than many of the extracts from Philo given by the author of "Supernatural Religion." Herein, too, in this matter of Philo and Justin, the author of "Supernatural Religion" betrays his surprising inconsistency and refutes himself. He desires it to be inferred that Justin need not have seen--probably had not seen, even one of our present Gospels, because he does not name the authors, though there is abundant reason why the names of four authors of the Memoirs should not be paraded before unbelievers as suggesting differences in the testimony; whereas it would have been the greatest assistance to him in his argument with Trypho to have named Philo; and he does not. We would not infer from this, as the author of "Supernatural Religion" does most absurdly in parallel cases, that Justin "knew nothing" of Philo; had not even seen his books, and need not have heard of him; but we must gather from it that Justin did not associate the name of Philo with the Logos doctrine in its most advanced stage of development. Many other facts tend to show that Justin made little or no use of Philo. In the extracts given by the author of "Supernatural Religion" from Philo, all culled out to serve his purpose, the reader will notice many words and phrases "foreign" to Justin; for instance, [Greek: deuteros Theos, organon de Logon Theou, di' hou sympas ho kosmos edêmiourgeito]. More particularly the reader will notice that such adjectives as [Greek: orthos, hieros (hierôtatos)] and [Greek: presbys (presbytatos)] are applied to the Word in the short extracts from Philo given by the author of "Supernatural Religion," which are never applied to the Second Person of the Trinity in Justin. In fact, though there are some slight resemblances, the terminology of Philo is, to use the words of "Supernatural Religion," "totally different from" and "opposed to" that of Justin, and the more closely it is examined, the more clearly it will be seen that Justin cannot have derived his Logos doctrine from Philo. The other question is, "from whom did Justin derive his identification of the Logos with Jesus?" Not from Philo, certainly. We have shown above how St. John lays down with authority the identity of the Logos with the pre-existent Divine Nature of Jesus, not in long, elaborate, carefully reasoned philosophical dissertation, but in four short, clear, decisive enunciations. "In the beginning was the Word"--"The Word was with God"--"The Word was God"--"The Word was made flesh." We have seen how these were the manifest germs of Justin's teaching. Now, if at the time when Justin wrote the Fourth Gospel, as we shall shortly prove, must have been in use in the Church in every part of the world, why should Justin be supposed to derive from Philo a truth which he, being a Jew, would repudiate? Justin himself most certainly was not the first to identify the Logos with Jesus. The identification was asserted long before in the Apocalypse, which the author of "Supernatural Religion" shows to have been written about A.D. 70, or so. In fact, he ascertains its date to "a few weeks." Supposing, then, that the Apocalypse was anterior to St. John, on whose lines, so to speak, does Justin develope the Logos doctrine? Most assuredly not on Philo's lines (for his whole terminology essentially differs from that of the Alexandrian), but on the lines of the fourth Gospel, and on no other. Let the reader turn to some extracts which the author of "Supernatural Religion" gives out of Philo. In p. 265, he gives some very striking passages indeed, in which Philo speaks of the Logos as the Bread from heaven:-- "He is 'the substitute ([Greek: hyparchos]) of God,' 'the heavenly incorruptible food of the soul,' 'the bread from heaven.' In one place he says, 'and they who inquire what nourishes the soul ... learnt at last that it is the Word of God, and the Divine Reason' ... This is the heavenly nourishment to which the Holy Scripture refers ... saying, 'Lo I rain upon you bread ([Greek: artos]) from heaven' (Exod. xvi. 4). 'This is the bread ([Greek: artos]) which the Lord has given them to eat.'" (Exod. xvi. 15) And again:-- "For the one indeed raises his eyes to the sky, perceiving the Manna, the Divine Word, the heavenly incorruptible food of the longing soul." Elsewhere ... "but it is taught by the initiating priest and prophet Moses, who declares, 'This is the bread ([Greek: artos]), the nourishment which God has given to the soul.' His own Reason and His own Word which He has offered; for this bread ([Greek: artos]) which He has given us to eat is Reason." (Vol. ii. p. 265.) Now the Fourth Gospel also makes Jesus speak of Himself as the "Bread of Life," and "given by the Father;" but what is the bread defined by Jesus Himself to be? Not a mere intellectual apprehension, _i.e._ Reason, as Philo asserts; but the very opposite, no other than "His Flesh;" the product of His Incarnation. "The bread that I will give is My Flesh," and He adds to it His Blood. "Except ye eat the Flesh of the Son of Man and drink His Blood, ye have no life in you." Now this also Justin reproduces, not after the conception of Philo, which is but a natural conception, but after the conception of Jesus in the Fourth Gospel, which is an infinitely mysterious and supernatural one. "In like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our Salvation, so likewise have we been taught that the food which is blessed by the prayer of His Word, and from which our blood and flesh are by transmutation nourished is the Flesh and Blood of that Jesus Who was made flesh." (Apol. I. ch. lxvi.) I trust the reader will acquit me, in making this quotation, of any desire to enunciate any Eucharistic theory of the presence of Christ's Flesh in the Eucharist. All I have to do with is the simple fact that both Philo and St. John speak of the Word as the Bread of Life; but Philo explains that bread to be "reason," and St. John makes our Lord to set it forth as His Flesh, and Justin takes no notice of the idea of Philo, and reproduces the idea of the fourth Gospel. And yet we are to be told that Justin "knew nothing" of the Fourth Gospel, and that his Logos doctrine was "identical" with that of Philo. SECTION XVIII. DISCREPANCIES BETWEEN ST. JOHN AND THE SYNOPTICS. The author of "Supernatural Religion" devotes a large portion of his second volume to setting forth the discrepancies, real or alleged, between the Synoptics and the Fourth Gospel. In many of these remarks he seems to me to betray extraordinary ignorance of the mere contents of the Fourth Gospel. I shall notice two or three remarkable misconceptions; but, before doing this, I desire to call the reader's attention to the only inference respecting the authorship of this Gospel which can be drawn from these discrepancies. St. John's Gospel is undoubtedly the last Gospel published; in fact, the last work of the sacred canon. The more patent, then, the differences between St. John and the Synoptics, the more difficult it is to believe that a Gospel, containing subject-matter so different from the works already accepted as giving a true account of Christ, should have been accepted by the whole Church at so comparatively recent a date, unless that Church had every reason for believing that it was the work of the last surviving Apostle. Take, for instance, the [apparent] differences between St. John and the Synoptics respecting the scene of our Lord's ministry, the character of His discourses, the miracles ascribed to Him, and the day of His Crucifixion, or rather of His partaking of the Paschal feast. The most ignorant and unobservant would notice these differences; and the more labour required to reconcile the statements or representations of the last Gospel with the three preceding ones, the more certain it is that none would have ventured to put forth a document containing such differences except an Apostle who, being the last surviving one, might be said to inherit the prestige and authority of the whole college. It would far exceed the limits which I have prescribed to myself to examine the Fourth Gospel with the view of reconciling the discrepancies between it and the Synoptics, and also of bringing out the numberless undesigned coincidences between the earlier and the later account, of which the writer of "Supernatural Religion," led away by his usual dogmatic prejudices, has taken not the smallest notice. The reader will find this very ably treated in Mr. Sanday's "Authorship of the Fourth Gospel" (Macmillan). My object at present is of a far humbler nature, simply to show the utter untrustworthiness of some of the most confidently asserted statements of the writer of "Supernatural Religion." I shall take two: 1. The difference between Christ's mode of teaching and the structure of His discourses, as represented by St. John and the Synoptics respectively. 2. The intellectual impossibility that St. John should have written the Fourth Gospel. 1. Respecting the difference of Christ's mode of teaching as recorded in St. John and in the Synoptics, he remarks:-- "It is impossible that Jesus can have had two such diametrically opposed systems of teaching; one purely moral, the other wholly dogmatic; one expressed in wonderfully terse, clear, brief sayings and parables, the other in long, involved, and diffuse discourses; one clothed in the great language of humanity, the other concealed in obscure, philosophic terminology; and that these should have been kept so distinct as they are in the Synoptics, on the one hand, and the Fourth Gospel on the other. The tradition of Justin Martyr applies solely to the system of the Synoptics, 'Brief and concise were the sentences uttered by Him: for He was no Sophist, but His word was the power of God.'" [106:1] (Vol. ii. p. 468) To take the first of those assertions. So far from its being "impossible" that Jesus "can have had two such diametrically opposite modes of teaching," it is not only possible, but we have undeniable proof of the fact in that remarkable saying of Christ recorded by both St. Matthew and St. Luke: "All things are delivered unto Me of My Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him." (Matth. xi. 27). The author of "Supernatural Religion" has studied the letter of this passage very carefully, for he devotes no less than ten pages to a minute examination of the supposed quotations of it in Justin and other Fathers (vol. i. pp. 402-412); but he does not draw attention to the fact that it is conceived in the spirit and expressed in the terms of the Fourth Gospel, and totally unlike the general style of the discourses in the Synoptics. [107:1] The Fourth Gospel shows us that such words as these, almost unique in the Synoptics, are not the only words uttered in a style so different from the usual teaching of our Lord--that at times, when He was on the theme of His relations to His Father, He adopted other diction more suited to the nature of the deeper truths He was enunciating. Then take the second assertion:-- "One [system] expressed in wonderfully terse, clear, brief sayings and parables, the other in long, involved, and diffuse discourses." Again:-- "The description which Justin gives of the manner of teaching of Jesus excludes the idea that he knew the Fourth Gospel. 'Brief and concise were the sentences uttered by Him, for He was no Sophist, but His word was the power of God.' (Apol. I. 14) No one could for a moment assert that this description applies to the long and artificial discourses of the Fourth Gospel, whilst, on the other hand, it eminently describes the style of teaching with which we are acquainted in the Synoptics, with which the Gospel according to the Hebrews, in all its forms, was so closely allied." (Vol. ii. p. 315) Now I assert, and the reader can with very little trouble verify the truth of the assertion, that the mode of our Lord's teaching, as set forth in St. John, is more terse, axiomatic, and sententious--more in accordance with these words of Justin, "brief and concise were the sentences uttered by Him," than it appears in the Synoptics. To advert for a moment to the mere length of the discourses. The Sermon on the Mount is considerably longer than the longest discourse in St. John's Gospel (viz., that occupying chapters xiv., xv., xvi.). This is the only unbroken discourse of any length in this Gospel. The others, viz., those with Nicodemus, with the woman at Sychem, with the Jews in the Temple, and the one in the Synagogue at Capernaum, are much shorter than many in the Synoptics, and none of them are continuous discourses, but rather conversations. And, with respect to the composition, those in St. John are mainly made up of short, terse, axiomatic deliverances just such as Justin describes. Take, for instance, the sentences in the sixth chapter:-- "I am the bread of life." "He that believeth on me hath everlasting life." "I am that bread of life." "This is the bread that cometh down from heaven, that a man should eat thereof and not die." "My flesh is meat indeed, and my blood is drink indeed." "It is the spirit that quickeneth, the flesh profiteth nothing." And those in the tenth:-- "I am the door of the sheep." "I am the good shepherd: the good shepherd giveth his life for the sheep." "I am the good shepherd, and know my sheep, and am known of mine." Then, if we compare parables, the passage in the Fourth Gospel most resembling a parable, viz., the similitude of the Vine and the branches, is made up of detached sentences more "terse" and "concise" than those of most parables in the Synoptics. The discourses in St. John are upon subjects very distasteful to the author of "Supernatural Religion," and he loses no opportunity of expressing his dislike to them; but it is a gross misrepresentation to say that the instruction, whatever it be, is conveyed in other than sentences as simple, terse, and concise as those of the Synoptics, though the subject-matter is different. We will now proceed to the last assertion:-- "One [system of teaching] clothed in the great language of humanity, the other concealed in obscure philosophic terminology." What can this writer mean by the "philosophic terminology" of our Lord's sayings as reported in the Fourth Gospel? If the use of the term "Logos" be "philosophic terminology," it is confined to four sentences; and these not the words of Jesus Himself, but of the Evangelist. I do not remember throughout the rest of the Gospel a single sentence which can be properly called "philosophical." The author must confound "philosophical" with "mysterious." Each and every discourse in the fourth Gospel is upon, or leads to, some deep mystery; but that mystery is in no case set forth in philosophical, but in what the author of "Supernatural Religion" calls the "great language of humanity." Take the most mysterious by far of all the enunciations in St. John's Gospel, "Except ye eat the flesh of the Son of Man, and drink His Blood, ye have no life in you." What are the words of which this sentence is composed? "Eat," "flesh," "blood," "Son of man," "life." Are not these the commonest words of daily life? but, then, their use and association here is the very thing which constitutes the mystery. Again, take the salient words of each discourse--"Except a man be born again"--"be born of water and of the Spirit." "Whosoever drinketh of the water that I shall give him shall never thirst." "As the Father hath life in Himself, so hath He given to the Son to have life in Himself." "All that are in the graves shall hear His voice and shall come forth." "The bread that I will give is My flesh." "If ye believe not that I am He, ye shall die in your sins." "As the Father knoweth Me, even so know I the Father." "I am the Resurrection and the Life." "Whatsoever ye shall ask in My name, that will I do." "If I go not away, the Comforter will not come unto you but: if I depart, I will send Him unto you." It is the deepest of all mysteries that one in flesh and blood can say such things of Himself; but it is a perversion of language to speak of these sayings as "philosophical terminology." They are in a different sphere from all more _human_ philosophy, and, indeed, are opposed to every form of it. Philosophy herself requires a new birth before she can so much as see them. I must recur, however, to the author's first remark, in which he characterizes the discourses of the Synoptics as "purely moral," and those of St. John as "wholly dogmatic." This is by no means true. The discourses in the Synoptics are on moral subjects, but they continually make dogmatic assertions or implications as pronounced as those in the Fourth Gospel. In the Sermon on the Mount, for instance, the preacher authoritatively adds to and modifies the teaching of the very Decalogue itself. "Ye have heard that it was said TO them of old time" (for so [Greek: errhethê tois archaiois] must properly be translated); "but I say unto you." Again, Jesus assumes in the same discourse to be the Object of worship and the Judge of quick and dead, and that His recognition is salvation itself, when He says, "Not every one that saith unto Me Lord, Lord, shall enter," &c. "Many shall say to me in that day, Lord, Lord," &c., "then will I profess unto them, I never knew you, depart from me all ye that work iniquity." Take the following expressions out of a number of similar ones in St. Matthew:-- "I will make you (ignorant fishermen) fishers of men" (implying, I will give you power over souls such as no philosopher or leader of men has had before you). (iv. 21.) "Blessed are ye when men shall persecute you for My sake." (v. 11.) "If they have called the master of the house (_i.e._ Jesus) Beelzebub, how much wore shall they call them of His household." (x. 25.) "He that loveth father or mother more than Me is not worthy of me" (so that the holiest of human ties are to give way to His personal demands on the human heart). (x. 37.) "He that loseth his life for My sake shall find it." (x. 39) "No man knoweth the Son, but the Father." (xi. 27.) "In this place is One greater than the temple." (xii. 6.) "The Son of man is Lord even of the Sabbath Day." (xii. 8.) "In His (Christ's) Name shall the Gentiles trust." (xii. 21.) "In the time of harvest I will say to the reapers," _i.e._ the angels. (xiii. 30.) "The Son of man shall send forth his angels." (xiii. 41.) "I will give unto Thee the keys of the kingdom of heaven." (xvi. 19.) "Where two or three are gathered together in My Name there am I in the midst of them." (xviii. 21.) "He, [God], sent His servants--He sent other servants--Last of all He sent unto them His Son, saying, they will reverence My Son." (xxi. 37.) These places assert, by implication, the highest dogma respecting the Person of Christ. Who is He Who has such power in heaven and earth that He commands the angels in heaven, and gives the keys of the kingdom of God to His servant on earth? What Son is this Whom none but the Father knoweth, and Who alone knoweth the Father, and Who reveals the Father to whomsoever He will? What Son is this compared with Whom such saints as Moses, David, Elijah, Isaiah, and Daniel are "servants?" Those dogmatic assertions of the first Gospel suggest the question; and the Fourth Gospel gives the full and perfect answer--that He is the Word with God, that He is God, and the Only-begotten of the Father. The Epistles assume the answer where one speaks of "Jesus, who, being in the form of God, thought it not a thing to be tenaciously grasped to be equal with God," and another speaks of God's own Son, and another compares Moses the servant with Christ the Son; but the fullest revelation is reserved to the last Gospel. And herein the order of God's dealings is observed, Who gives the lesser revelation to prepare for the fuller and more perfect. The design of the Gospel is to restore men to the image of God by revealing to them God Himself. But, before this can be done, they must be taught what goodness is, their very moral sense must be renewed. Hence the moral discourses of the Synoptics. Till this foundation is laid, first in the world, and then in the soul, the Gospel has nothing to lay hold of and to work upon; so it was laid first in the Sermon on the Mount, which, far beyond all other teaching, stops every mouth and brings in all the world guilty before God; and then the way is prepared for fuller revelations, such as that of the Atonement by the Death of Christ as set forth in the Epistles of St. Peter and St. Paul, and the revelation culminates in the knowledge of the Father and the Son in the Fourth Gospel. With respect to the assertion of the author of "Supernatural Religion," that the discourses in this Gospel are, as compared with those in the Synoptics, _wholly_ dogmatic, as opposed to moral, the reader may judge of the truth of this by the following sayings of the Fourth Gospel:-- "Every one that doeth evil hateth the light." "He that doeth truth cometh to the light." "God is a Spirit, and they who worship Him must worship Him in spirit and in truth." "They that have done good [shall come forth] to the Resurrection of Life." "How can ye believe who receive honour one of another, and seek not the honour that cometh of God only?" "If any man will do His will, he shall know of the doctrine whether it be of God." "The truth shall make you free," coupled with "Whosoever committeth sin is the servant of sin." "If I your Lord and Master have washed your feet, ye ought also to wash one another's feet." "A new commandment I give unto you, that ye love one another as I have loved you." "He that hath My commandments and keepeth them, he it is that loveth Me." These sayings, the reader will perceive, embody the deepest and highest moral teaching conceivable. One more point remains to be considered--the impossibility that St. John, taking into account his education and intellect, should have been the author of the Fourth Gospel. This is stated in the following passage:-- "The philosophical statements with which the Gospel commences, it will be admitted, are anything but characteristic of the son of thunder, the ignorant and unlearned fisherman of Galilee, who, to a comparatively late period of life, continued preaching in his native country to his brethren of the circumcision.... In the Alexandrian philosophy, everything was prepared for the final application of the doctrine, and nothing is more clear than the fact that the writer of the Fourth Gospel was well acquainted with the teaching of the Alexandrian school, from which he derived his philosophy, and its elaborate and systematic application to Jesus alone indicates a late development of Christian doctrine, which, we maintain, could not have been attained by the Judaistic son of Zebedee." (Vol. ii. p. 415) Again, in the preceding page:-- "Now, although there is no certain information as to the time when, if ever, the Apostle removed into Asia Minor, it is pretty certain that he did not leave Palestine before A.D. 60. ... If we consider the Apocalypse to be his work, we find positive evidence of such markedly different thought and language actually existing when the Apostle must have been at least sixty or seventy years of age, that it is quite impossible to conceive that he could have subsequently acquired the language and mental characteristics of the Fourth Gospel." This, though written principally with reference to the diction, applies still more to the philosophy of the author of the Fourth Gospel. And, indeed, from his using the words "mental characteristics," we have no doubt that he desires such an application. Now, what are the facts? We must assume that St. John, though "unlearned and ignorant," compared with the leaders of the Jewish commonwealth, at the commencement of his thirty years' sojourn in the Jewish capital, was a man of average intellect. Here, then, we have a member of a sect more aggressive than any before known in the promulgation of its opinions, taking the lead in the teaching and defence of these opinions in a city to which the Jews of all nationalities resorted periodically to keep the great feasts. If the holding of any position would sharpen a man's natural intellect and give him a power over words, and a mental grasp of ideas to which in youth he had been a stranger, that position would be the leading one he held in the Church of such a city as Jerusalem. In the course of the thirty years which, according to the author of "Supernatural Religion," he lived there, he must have constantly had intercourse with Alexandrian Jews and Christians. It is as probable as not that during this period he had had converse with Philo himself, for the distance between Jerusalem and Alexandria was comparatively trifling. At Pentecost there were present Jews and proselytes from Egypt and the parts of Libya about Cyrene. There was also a Synagogue of the Alexandrians. Now I assert that a few hours' conversation with any Alexandrian Jew, or with any Christian convert from Alexandrian Judaism, would have, _humanly speaking_, enabled the Apostle, even if he knew not a word of the doctrine before, to write the four sentences in which are contained the whole Logos expression of the Fourth Gospel. St. John must have been familiar with the teaching of traditional interpretation respecting the Meymera as contained in the Chaldee paraphrases; indeed, the more "unlearned" and "ignorant" he was, the more he must have relied upon the Chaldee paraphrases for the knowledge of the Old Testament, the Hebrew having been for centuries a dead language. We have a Chaldee paraphrase of great antiquity on so early and familiar a chapter as the third of Genesis, explaining the voice of the Lord God by the voice of the Meymera, or Word of the Lord God (Genesis iii.). The natural rendering of this word into Greek would be Logos. I repeat, then, that, humanly speaking, if he had never entertained the idea before, a very short conversation with an Alexandrian Jew would have furnished him with all the "philosophy" required to make the four statements in which he simply identifies the Logos with the Divine Nature of his Lord. Of course, I do not for a moment believe that the Apostle was enabled to write the exordium of his Gospel by any such inspiration. There is not a more direct utterance of the Holy Spirit in all Scripture than that which we have in the prelude to the Fourth Gospel. But in the eyes of a Christian the grace of the Holy Spirit is shown in the power and explicitness, and above all in the simplicity of the assertions which identify the human conception, if such it can be called, of Platonism, or Judaism, with the highest divine truth. I believe that if the Apostle wrote those sentences at the time handed down by the Church's tradition, that is, when Cerinthian and other heresies respecting our Lord's nature were beginning to be felt, the power of the Holy Spirit was put forth to restrict him to these few simple utterances, and to restrain his human intellect from overloading them with philosophical or controversial applications of them, which would have marred their simplicity and diminished their power. [117:1] SECTION XIX. EXTERNAL PROOFS OF THE AUTHENTICITY OF OUR FOUR GOSPELS. We have now shown that Justin Martyr, the principal witness brought forward by the author of "Supernatural Religion" to discredit the Four Evangelists, either made use of the very books which we now possess, or books which contain exactly the same information respecting our Lord's miraculous Birth, Death, Resurrection, and moral teaching. We have seen, also, that Justin gives us, along with the teaching of the Synoptics, that peculiar teaching respecting the pre-existent Divine nature of Jesus which, as far as can be ascertained, was to be found only in the Fourth Gospel, and which is consequently called Johannean; and that, besides this, he refers to the history, and adopts the language, and urges the arguments which are to be found only in St. John. We have also shown that there are no internal considerations whatsoever for supposing that Justin did not make use of the Fourth Gospel. Instead, for instance, of the doctrine of St. John being a development of that held by Justin Martyr, the facts of the case all point to the contrary. We must now see whether there is external evidence which makes it not only probable, but as certain as any fact in literary history can be, that Justin must have known and made use of our present Evangelists; that if he was a teacher in such an acknowledged centre of ecclesiastical information or tradition as Rome, and _appears_ to quote our Gospels (with no matter what minor variations and inaccuracies), he did actually quote the same and no other; and if his inaccuracies, and discrepancies, and omissions of what we suppose he ought to have mentioned, were doubled or trebled, it would still be as certain as any fact of such a nature can be, that he quoted the Four Evangelists, because they must have been read and commented on in his day and in his church as the Memoirs of the Apostles, which took their place by the side of the prophets of the Old Testament in the public instruction of the Church. In order to this I shall have to examine the external evidence for the Canon of the New Testament--so far, that is, as the Four Gospels are concerned. In doing this I shall not take the usual method of tracing the evidence for the various books in question downwards from the Apostolic time--the reader will find this treated exhaustively in "Dr. Westcott on the Canon"--but I shall trace it upwards, beginning at a time at which there cannot be the smallest doubt that the New Testament was exactly the same as that which we now possess. For this purpose I shall take the Ecclesiastical History of Eusebius as the starting-point. The reader is, of course, aware that he is the earliest ecclesiastical writer whose history has come down to us, the historians who wrote before his time being principally known to us through fragments preserved in his book. He was born of Christian parents about the year A.D. 270, and died about 340. He probably wrote his history about or before the year 325. The reader, though he may not have read his history, will be aware, from the quotations from it in "Supernatural Religion," that Eusebius carefully investigated the history of the Canon of Scripture, and also the succession of ecclesiastical writers. His history is, in fact, to a great extent, a sketch of early Church literature. In dealing with the history of the Canon, he particularly notices whether a large number of writers have quoted certain books of Scripture, of whose acceptance by the whole Church doubts were entertained. This is important, as it shows that not only himself, but the Church, during the three ages whose history he has recorded, did not receive books of Scripture except upon what they deemed to be sufficient evidence, and that evidence was the reception of each book from Apostolic times by the whole Church. I will now give the testimony of Eusebius to the authenticity of the Four Gospels. First of all he describes the origin of the Gospel of St. Mark in the following words:-- "So greatly, however, did the splendour of piety enlighten the minds of Peter's hearers, that it was not sufficient to hear but once, nor to receive the unwritten doctrine of the Gospel of God, but they persevered, in every variety of entreaties, to solicit Mark as the companion of Peter, and whose Gospel we have, that he should leave them a monument of the doctrine thus orally communicated, in writing. Nor did they cease with their solicitations until they had prevailed with the man, and thus become the means of that history which is called the Gospel according to Mark. They say also, that the Apostle (Peter), having ascertained what was done by the revelation of the Spirit, was delighted with the zealous ardour expressed by these men, and that the history obtained his authority for the purpose of being read in the Churches. This account is given by Clement in the Sixth Book of his Institutions, whose testimony also is corroborated by that of Papias, Bishop of Hierapolis." (Bk. ii. chap. xv. Crusé's translation.) This is narrated as having taken place in the reign of Claudius, _i.e._, between A.D. 41 and A.D. 54. The next Gospel whose origin he describes is that of St. Luke, in the following words:-- "But Luke, who was born at Antioch, and by profession a physician, being for the most part connected with Paul, and familiarly acquainted with the rest of the Apostles, has left us two inspired books, the institutes of that spiritual healing art which he obtained from them. One of these is his Gospel, in which he testifies that he has recorded, 'as those who were from the beginning eye-witnesses and ministers of the word,' delivered to him, whom also, he says, he has in all things followed. The other is his Acts of the Apostles, which he composed, not from what he had heard from others, but from what he had seen himself. It is also said that Paul usually referred to his Gospel, whenever in his Epistles he spoke of some particular Gospel of his own, saying, 'according to my Gospel.'" (Bk. iii. ch. iv. Crusé's translation.) Further on, he describes the publication of the First and Fourth Gospels, thus:-- "Of all the disciples, Matthew and John are the only ones that have left us recorded comments, and even they, tradition says, undertook it from necessity. Matthew also, having first proclaimed the Gospel in Hebrew, when on the point of going also to other nations, committed it to writing in his native tongue, and thus supplied the want of his presence to them by his writings. But after Mark and Luke had already published their Gospels they say that John, who, during all this time, was proclaiming the Gospel without writing, at length proceeded to write it on the following occasion. The three Gospels previously written had been distributed among all, and also handed to him; they say that he admitted them, giving his testimony to their truth; but that there was only wanting in the narrative the account of the things done by Christ among the first of His deeds, and at the commencement of the Gospel. And this was the truth. For it is evident that the other three Evangelists only wrote the deeds of our Lord for one year after the imprisonment of John the Baptist, and intimated this in the very beginning of their history. For after the fasting of forty days, and the consequent temptation, Matthew indeed specifies the time of his history in these words, 'But, hearing that John was delivered up, he returned from Judea into Galilee.' Mark in like manner writes: 'But, after John was delivered up, Jesus came into Galilee.' And Luke, before he commenced the deeds of Jesus, in much the same way designates the time, saying, 'Herod thus added this wickedness above all he had committed, and that he shut up John in prison.' For these reasons the Apostle John, it is said, being entreated to undertake it, wrote the account of the time not recorded by the former Evangelists, and the deeds done by our Saviour, which they have passed by (for these were the events that occurred before the imprisonment of John), and this very fact is intimated by him when he says, 'This beginning of miracles Jesus made,' and then proceeds to make mention of the Baptist, in the midst of our Lord's deeds, as John was at that time 'baptizing at Aenon, near to Salim.' He plainly also shows this in the words, 'John was not yet cast into prison.' The Apostle, therefore, in his Gospel, gives the deeds of Jesus before the Baptist was cast into prison, but the other three Evangelists mention the circumstances after that event," &c. (Bk. iii. c. xxiv.) The last extract which I shall give is from the next chapter, when he mentions "The sacred Scriptures which are acknowledged as genuine, and those that are not:"-- "This appears also to be the proper place to give a summary statement of the books of the New Testament already mentioned. And here among the first must be placed _the Holy Quaternion of the Gospels_; these are followed by the Book of the Acts of the Apostles; after this must be mentioned the Epistles of Paul, which are followed by the acknowledged First Epistle of John, also the First of Peter to be admitted in like manner. After these are to be placed, if proper, the Revelation of John, concerning which we shall offer the different opinions in due time. These, then, are acknowledged as genuine. Among the disputed books, although they are well known and approved by many, is reputed that called the Epistle of James and [that] of Jude. Also the Second Epistle of Peter, and those called the Second and Third of John, whether they are of the Evangelist, or of some other of the same name. Among the spurious must be numbered both the books called the Acts of Paul, and that called Pastor, and the Revelation of Peter. Besides these, the books called the Epistle of Barnabas, and what are called the Institutions of the Apostles. Moreover, as I said before, if it should appear right, the Revelation of John, which some, as before said, reject, but others rank among the genuine. But there are also some who number among these the Gospel according to the Hebrews, with which those of the Hebrews that have received Christ are particularly delighted." (Bk. iii. ch. xxv.) Such are the statements of the oldest ecclesiastical historian whose work has come down to us. With respect to the Gospels, he knows but four as canonical, and has never heard of any other as accepted by the Church. He mentions Apocryphal and disputed books. Amongst the latter he mentions the Gospel to the Hebrews as acceptable to a local church; but he is wholly ignorant of any doubt having ever been cast upon the authority of the four in any branch of the Catholic Church. Now let the reader remember, that however Eusebius, like all other writers, _might_ be liable to be mistaken through carelessness, or prejudice, or any other cause of inaccuracy; yet that each of these statements respecting the authorship of the various Gospels is, on all principles of common sense, worth all the conjectural criticisms of the German and other writers, so copiously cited in "Supernatural Religion," put together. For, in the first place, Eusebius flourished about 1500 years nearer to the original source of the truth than these critics, and had come to man's estate within 200 years of the publication of the Fourth Gospel. Now, at a time when tradition was far more relied upon, and so much more perfectly preserved and transmitted than in such an age of printed books and public journals as the present, this alone would make an enormous difference between a direct statement of Eusebius and the conjecture of a modern theorist. But far more than this, Eusebius had access to, and was well acquainted with, a vast mass of ecclesiastical literature which has altogether perished; and the greater part of which is only known to have existed through notices or extracts to be found in his work. For instance, in a few pages he gives accounts of writings which have perished of Papias (iii. c. 39), Quadratus and Aristides (iv. ch. 3), Hegesippus (iv. ch. 8 and 22), Tatian (iv. ch. 16), Dionysius of Corinth (iv. ch. 23), Pinytus (iv. ch. 23), Philip and Modestus (ch. 25), Melito (ch. 26), Apollinaris (ch. 27), Bardesanes (ch. 30). These are all writers who flourished in the first three quarters of the second century, and I have only mentioned those whose writings, from the wording of his notices, Eusebius appears to have seen himself. It is clear, I repeat, that the evidence of such an one on the authorship of the Gospels is worth all the conjectures and theories of modern critics of all classes put together. We shall pass over very briefly the first sixty years of the third century, _i.e._ between A.D. 200 and the time of Eusebius. During these years flourished Cyprian, martyred A.D. 257; Hippolytus, martyred about A.D. 240; and Origen, died A.D. 254. Respecting the latter, it appears from Eusebius that he published commentaries on the Gospels of St. Matthew and St. John. Of the latter Eusebius says the first five books wore composed at Alexandria, but of the whole work on St. John only twenty-two books have come down to us. (Bk. vi. ch. 24.) Now Origen was born a few years (at the most twenty) after the death of Justin; and we have seen how the author of "Supernatural Religion" evidently considers the works of Justin to be anterior to the Fourth Gospel. Is it credible, or oven conceivable, that a man of Origen's intellect, learning, and research should write twenty or thirty books of commentaries on a false Gospel which was forged shortly before his own time? He expressly states that the Church knew of but four Gospels:-- "As I have understood from tradition respecting the four Gospels, which are the only undisputed ones in the whole Church of God throughout the world. The first is written according to Matthew, the same that was once a publican, but afterwards an Apostle of Jesus Christ, who, having published it for the Jewish converts, wrote it in Hebrew. The second is according to Mark, who composed it as Peter explained to him, whom he [Peter] also acknowledged as his son in his general epistle, saying, 'The elect Church in Babylon salutes you, as also Mark, my son.' And the third according to Luke, the Gospel commended by Paul, which was written for the converts from the Gentiles; and, last of all, the Gospel according to John." Extract from Origen's first book of his commentaries on St. Matthew, quoted by Eusebius (vi. 25) As regards Cyprian, the following quotation will suffice:-- "The Church, setting forth the likeness of Paradise, includes within her walls fruit-bearing trees, whereof that which does not bring forth good fruit is cut off and is cast into the fire. These trees she waters with four rivers, that is, with the four Gospels, wherewith, by a celestial inundation, she bestows the grace of saying baptism." Cyprian, Letter lxxii. to Jubaianus. As regards Hippolytus I have counted above fifty references to St. Matthew and forty to St. John, in his work on the "Refutation of Heresies," and "Fragments." I append in a note a passage taken from his comment on the Second Psalm, preserved to us by Theodoret. The reader will be able to judge from it from what sources he derived his knowledge of Christ. I give it rather for its devotional spirit than its evidence for the four. [126:1] We now come to the conclusion of the second century. Between the years 180 and 200 or 210 A.D., there flourished three writers of whom we possess somewhat voluminous remains. Irenaeus, who was born about 140 at the latest, who was in youth the disciple of Polycarp, who was himself the disciple of St. John. Irenaeus wrote his work against heresies about the year 180, a little after he had succeeded Pothinus as Bishop of Lyons, and was martyred at the beginning of the next century (202). Clement of Alexandria, the date of whose birth or death is uncertain, flourished long before the end of the second century, for he became head of the catechetical school of Alexandria about the year 190. Tertullian was born about 150, was converted to Christianity about 185, was admitted to the priesthood in 192, and adopted the opinions of Montanus about the end of the century. I shall first of all give the testimony of these three writers to the universal reception of the Four Gospels by the Church, and consider to what time previous to their own day their testimony upon such a subject must, of necessity, reach. First of all, Irenaeus, in a well-known passage, asserts that-- "It is not possible that the Gospels can be either more or fewer in number than they are." He then refers to the four zones of the earth, and the four principal winds, and remarks that, in accordance with this, "He Who was manifest to men has given us the Gospel under four aspects, but bound together by one Spirit." Then he refers to the four living creatures of the vision in the Revelation, and proceeds,-- "And, therefore, the Gospels are in accord with these things, among which Christ is seated. For that according to John relates His original effectual and glorious generation from the Father, thus declaring, 'In the beginning was the word,' &c.... But that according to Luke, taking up His priestly character, commences with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. Matthew again relates His generation as a man, saying, 'The Book of the generation of Jesus Christ, the Son of David, the Son of Abraham;' and also, 'The birth of Jesus Christ was on this wise.' This, then, is the Gospel of His humanity, for which reason it is, too, that the character of an humble and meek man is kept up through the whole Gospel. Mark, on the other hand, commences with a reference to the prophetical spirit coming down from on high to men, saying, 'The beginning of the Gospel of Jesus Christ, as it is written in Esaias the prophet,' pointing to the winged aspect of the Gospel: and on this account he made a compendious and cursory narrative, for such is the prophetical character." (Iren., Bk. iii. ch. xi.) Clement of Alexandria, speaking of a saying ascribed to our Lord, writes:-- "In the first place, then, in the four Gospels handed down amongst us, we have not this saying; but in that which is according to the Egyptians." (Miscellanies, iii. ch. xiii.) Tertullian writes thus:-- "Of the Apostles, therefore, John and Matthew first instil faith into us; whilst, of Apostolic men, Luke and Mark renew it afterwards. These all start with the same principles of the faith, so far as relates to the one only God the Creator, and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets. Never mind if there does occur some variation in the order of their narratives, provided that there be agreement in the essential matter of the faith in which there is disagreement with Marcion." (Tertullian against Marcion, iv. c. ii.) Such are the explicit declarations of these three writers respecting the number and authorship of the Four. I shall give at the conclusion of this section some of the references to be found in these writers to the first two or three chapters in each Gospel. It is but very little to say that they quote the Four as frequently, and with as firm a belief in their being the Scriptures of God, as any modern divine. They quote them far more copiously, and reproduce the history contained in them far more fully than any modern divine whom I have ever read, who is not writing specifically on the Life of our Lord, or on some part of His teaching contained in the Gospels. But I have now to consider the question, "To what time, previous to their own day, or rather to the time at which they wrote, does their testimony to such a matter as the general reception of the Four Gospels of necessity reach back?" Clement wrote in Alexandria, Tertullian in Rome or Africa, Irenaeus in Gaul. They all flourished about A.D. 190. They all speak of the Gospels, not only as well known and received, but as being the only Gospels acknowledged and received by the Church. One of them uses very "uncritical" arguments to prove that the Gospels could only be four in number; but the very absurdity of his analogies is a witness to the universal tradition of his day. To what date before their time must this tradition reach, so that it must be relied upon as exhibiting the true state of things? Now this tradition is not respecting a matter of opinion, but a matter of fact--the fact being no other than the reading of the Gospels or Memoirs of our Lord in the public service of the Church. The "Memoirs of our Lord," with other books, formed the Lectionary of the Church. So that every Christian, who attended the public assemblies for worship, must know whether he heard the Gospels read there or not. Now any two men who lived successively to the age of sixty-five would be able to transmit irrefragable testimony, which would cover a hundred years, to the use of the Gospels in the lectionary of the Church. During the last five years we have had a change in our Lectionary, which change only affects the rearrangement of the portions read each day out of the same Gospels, and every boy and girl of fifteen years old at the time would recognize the alteration when it took place. If it had occurred fifty years ago, any man or woman of sixty-five would perfectly remember the change. If it had occurred within the last hundred years, any person of sixty-five could bear testimony to the fact that, when he first began to be instructed in the nature of the Church Services he was told by his elders that up to a time which they could perfectly recollect certain selections from Scripture had been read in Church, but that at such a period during their lifetime a change had been brought about after certain public debates, and that it received such or such opposition and was not at once universally adopted, which change was the reading in public of the present selection. It is clear then, that if all public documents were destroyed, yet any two men, who could scarcely be called old men, would be able to transmit with perfect certainty the record of any change in the public reading of Scripture during the last one hundred years. But, supposing that instead of a change in the mere selections from the Gospels, the very Gospels themselves had been changed, could such a thing have occurred unnoticed, and the memory of it be so absolutely forgotten that neither history nor tradition preserved the smallest hint of it at the end of a short century? Now this, and far more than this, is what the author of "Supernatural Religion" asks his readers to believe throughout his whole work. We have seen how, before the end of this century, no other authoritative memoirs of Christ were known by the Church, and these were known and recognized as so essential a part of the Christian system, that their very number as four, and only four, was supposed to be prefigured from the very beginning of the world. Now Justin lived till the year 165 in this century. He was martyred when Irenaeus must have been twenty-five years old. Both Clement and Tertullian must have been born before his martyrdom, perhaps several years, and yet the author of "Supernatural Religion" would have us believe that the books of Christians which were accounted most sacred in the year 190, and used in that year as frequently, and with as firm a belief in their authenticity as they are by any Christians now, were unused by Justin Martyr, and that one of the four was absolutely unknown to him--in all probability forged after his time. We are persistently told all this, too, in spite of the fact that he reproduces the account of the Birth, Teaching, Death, and Resurrection of Christ exactly as they are contained in the Four, without a single additional circumstance worth speaking of, making only such alterations as would be natural in the reproduction of such an account for those who were without the pale of the Church. But even this is not the climax of the absurdity which we are told that, if we are reasonable persons, we must accept. It appears that the "Memoirs" which, we are told, Justin heard read every Sunday in the place of assembly in Rome or Ephesus which he frequented, was a Palestinian Gospel, which combined, in one narrative, the accounts of the Birth, Life, Death, and moral Teaching of Jesus, together with the peculiar doctrine and history now only to be found in the Fourth Gospel. Consequently this Gospel was not only far more valuable than any one of our present Evangelists, but, we might almost say, more worthy of preservation than all put together, for it combined the teaching of the four, and no doubt reconciled their seeming discrepancies, thus obviating one of the greatest difficulties connected with their authority and inspiration; a difficulty which, we learn from history, was felt from the first. And yet, within less than twenty years, this Gospel had been supplanted by four others so effectually that it was all but forgotten at the end of the century, and is referred to by the first ecclesiastical historian as one of many apocrypha valued only by a local Church, and has now perished so utterly that not one fragment of it can be proved to be authentic. But enough of this absurdity. Taking with us the patent fact, that before the end of the second century, and during the first half of the third, the Four Gospels were accepted by the Church generally, and quoted by every Christian writer as fully as they are at this moment, can there be the shadow of a doubt that when Justin wrote the account of our Lord's Birth, which I have given in page 22, he had before him the first and third Evangelists, and combined these two accounts in one narrative? Whether he does this consciously and of set purpose I leave to the author of "Supernatural Religion," but combine the two accounts he certainly does. Again, when, in the accounts of the events preceding our Lord's Death, Justin notices that Jesus commanded the disciples to bring forth an ass and its foal (page 33), can any reasonable man doubt but that he owed this to St. Matthew, in whose Gospel alone it appears? Or when, in the extract I have given in page 20, he notices that our Lord called the sons of Zebedee Boanerges, can there be any reasonable doubt that he derived this from St. Mark, the only Evangelist who records it, whose Gospel (in accordance with universal tradition), he there designates as the "Memoirs of Peter?" Or again, when, in the extract I have given in page 34, he records that our Lord in His Agony sweat great drops [of blood], can there be a doubt but that he made use of St. Luke, especially since he mentions two or three other matters connected with our Lord's Death, only to be found in St. Luke? Or, again, why should we assume the extreme improbability of a defunct Gospel to account for all the references to, and reminiscences of, St. John's Gospel, which I have given in Sections VIII. and IX. of this work? So far for Justin Martyr. We will now turn to references in three or four other writers. In the Epistle of Vienne and Lyons we find the following:-- "And thus was fulfilled the saying of our Lord: 'The time shall come in which every one that killeth you shall think that he offereth a service to God.'" This seems like a reference to John xvi. 2. The words, with some very slight variation, are to be found there and not to be found elsewhere. The letter of the Churches was written about A.D. 178 "at the earliest," we are told by the author of "Supernatural Religion." Well, we will make him a present of a few years, and suppose that it was written ten or twelve years later, _i.e._ about A.D. 190. Now we find that Irenaeus had written his great work, "Against Heresies," before this date. Surely, then, the notion of the writer of "Supernatural Religion," that we are to suppose that this was taken from some lost Apocryphal Gospel when Irenaeus, Bishop of Lyons, had actually used a written Gospel which contains it, refutes itself. We turn to Athenagoras. We find in his work, "Plea (or Embassy) for the Christians" (ch. x.), the following:-- "But the Son of God is the Logos of the Father in idea and in operation, for after the pattern of Him and by Him were all things made, the Father and the Son being one [I and My Father are one], and the Son being in the Father, and the Father in the Son, in oneness and power of spirit," &c. (John xiv. 10.) Again (ch. xii.):-- "Men who reckon the present life of very small worth indeed, and who are conducted to the future life by this one thing alone, that they know God and His Logos." [This is life eternal, that they may know Thee the only true God, and Jesus Christ whom Thou hast sent.] Can the writer of "Supernatural Religion" be serious when he writes, "He nowhere identifies the Logos with Jesus?" Does the writer of "Supernatural Religion" seriously think that a Christian writer, living in 177, and presenting to the emperor a plea for Christians, would have any difficulty about identifying Jesus with that Son of God Whom he expressly states to be the Logos of God? The following also are seeming quotations from the Synoptics in Athenagoras. "What, then, are those precepts in which we are instructed? 'I say unto you, love your enemies, bless them that curse, pray for them that persecute you, that ye may be sons of your Father which is in the heavens, who maketh his sun to rise on the evil and the good, and sendeth rain on the just and on the unjust.' "'For if ye love them which love you, and lend to them which lend to you, what reward shall ye have?' "'For whosoever, He says, looketh on a woman to lust after her, hath committed adultery already in his heart.' "'For whosoever, says He, putteth away his wife and marrieth another, committeth adultery.'" When we consider that in the time of Athenagoras, or very soon after, there were three authors living who spoke of the Gospels in the way we have shown, and quoted them in the way we shall now show, why assign these quotations to defunct Gospels of whose contents we are perfectly ignorant, when we have them substantially in Gospels which occupied the same place in the Church then as now? NOTE ON SECTION XIX. I have asserted that the three authors, Tertullian, Clement of Alexandria, and Irenaeus, all flourishing before the close of the second century, quote the four Gospels, if anything, more frequently than most modern Christian authors do. I append, in proof of this, some of the references in these authors to the first two or three chapters of our present Gospels. IRENAEUS. Matthew, i. "And Matthew, too, recognizing one and the same Jesus Christ, exhibiting his generation as a man from the Virgin ... says, 'The book of the generation of Jesus Christ the son of David, the son of Abraham.' Then, that he might free our mind from suspicion regarding Joseph, he says, 'But the birth of Christ was on this wise: when His mother was espoused,'" &c. (iii. xvi.) Then he proceeds to quote and remark upon the whole of the remainder of the chapter. "Matthew again relates His generation as a man." For remainder, see page 128. "For Joseph is shown to be the son of Joachim and Jeconiah, as also Matthew sets forth in his pedigree." (iii. 21, 9.) "Born Emmanuel of the Virgin. To this effect they testify that before Joseph had come together with Mary, while she therefore remained in virginity, she was found with child of the Holy Ghost." (iii. 21, 4.) "Then again Matthew, when speaking of the angel, says, 'The angel of the Lord appeared to Joseph in sleep.' (iii. 9, 2.) "The angel said to him in sleep, 'Fear not to take to thee Mary, thy wife'" (and proceeding with several other verses of the same chapter). (iv. 23, l.) Matthew, ii. "But Matthew says that the Magi, coming from the East, exclaimed, 'For we have seen His star in the East, and are come to worship Him.'" (iii. 9, 2.) "And that having been led by the star unto the house of Jacob to Emmanuel, they showed, by those gifts which they offered, who it was that was worshipped; myrrh, because it was He who should die and be buried for the human race; gold, because He was a king," &c., &c. (iii. 9, 2) "He, since He was Himself an infant, so arranging it that human infants should be martyrs, slain, according to the Scriptures, for the sake of Christ." (iii. 16, 4.) Matthew, iii. "For Matthew the apostle ... declares that John, when preparing the way for Christ, said to them who were boasting of their relationship according to the flesh, &c., 'O generation of vipers, who hath shown you to flee from ... raise up children unto Abraham.' (iii. 9, 1.) "As John the Baptist says, 'For God is able from these stones to raise up children unto Abraham.'" (iv. 7, 2.) There are no less than six quotations or references to the ninth and tenth verses of this chapter, viz., iv. 24, 2; v. 34, 1; iv. 8, 3; iv. 36, 4; v. 17, 4. "Now who this Lord is that brings such a day about, John the Baptist points out when he says of Christ, 'He shall baptize you with the Holy Ghost and with fire, having His fan in His hand,'" &c. (iv. 4, 3.) "Having a fan in His hands, and cleansing His floor, and gathering the wheat,'" &c. (iv. 33, 1.) "Who gathers the wheat into His barn, but will burn up the chaff with fire unquenchable." (iv. 33, ll.) "Then, speaking of His baptism, Matthew says, 'The heavens were opened, and He saw the Spirit of God,'" &c. (iii. 9, 3.) Mark, i. "Wherefore Mark also says, 'The beginning of the Gospel of Jesus Christ the Son of God, as it is written in the prophets.'" (iii. 16, 3.) "Yea, even the demons exclaimed, on beholding the Son, 'We know Thee who Thou art, the Holy One of God.'" (iv. 6, 6.) Mark iv. 28. "His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives 'first the blade, then the ear, then the full corn in the ear.'" (iv. 18, 4.) Luke, i. "Thus also does Luke, without respect of persons, deliver to us what he had learned from them, as he has himself testified, saying, 'Even as they delivered them unto us, who from the beginning were eye-witnesses and ministers of the Word.'" (iii. 14, 2.) Another reference to same in preface to Book iv. "Luke, also, the follower and disciple of the Apostles, referring to Zacharias and Elizabeth, from whom, according to promise, John was born, says, 'And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless,'", &c. (iii. 10, 1.) "And again, speaking of Zacharias, 'And it came to pass, that while he executed the priest's office,'" &c. (_Ibid._) "And then, speaking of John, he (the angel) says: 'For he shall be great in the sight of the Lord,'" &c. (_Ibid._) "In the spirit and power of Elias." (iii. 10, 6.) "Truly it was by Him of whom Gabriel was the angel who also announced the glad tidings of His birth ... in the spirit and power of Elias." (iii. 11, 4.) "But at that time the angel Gabriel was sent from God, who did also say to the Virgin, 'Fear not, Mary, for thou hast found favour with God.'" (iii. 10, 2.) "He shall be great, and shall be called the Son of the Highest," &c. (iii. 10, 2.) "And Mary, exulting because of this, cried out; prophesying on behalf of the Church, 'My soul doth magnify the Lord.'" (iii. 10, 2.) "And that the angel Gabriel said unto her, 'The Holy Ghost shall come upon thee,'" &c. (iii. 21, 4.) "In accordance with this design Mary the Virgin is found obedient, saying, 'Behold the handmaid of the Lord, be it unto me according to Thy word.'" (iii. 22, 4.) "As Elizabeth testified when fitted with the Holy Ghost, saying to Mary, 'Blessed art thou among women,'" &c. (iii. 21, 5.) "Wherefore the prophets ... announced His Advent ... in freeing us from the hands of all that hate us, that is, from every spirit of wickedness, and causing us to serve Him in holiness and righteousness all our days.'" (iv. 20, 4.) Luke, ii. "Wherefore Simeon also, one of his descendants, carried fully out the rejoicing of the patriarch, and said, 'Lord, now lettest Thou Thy servant,'" &c. (iv. 7, l.) "And the angel in like manner announced tidings of great joy to the shepherds who were keeping watch by night." (iv. 7, 1.) "Wherefore he adds, 'The shepherds returned, glorifying and praising God for all which they had seen and heard.'" (iii. 10, 4.) "And still further does Luke say in reference to the Lord, 'When the days of purification were accomplished they brought Him up to Jerusalem to present Him before the Lord.'" (iii. 10, 5.) "They say also that Simeon, 'Who took Christ into his arms and gave thanks to God,'" &c. (i. 8, 4.) "They assert also that by Anna, who is spoken of in the Gospel as a prophetess, and who after living seven years with her husband, passed all the rest of her life in widowhood till she saw the Saviour." (i. 8, 4.) "The production, again, of the Duodecad of the aeons is indicated by the fact that the Lord was twelve years of age when He disputed with the teachers of the law," &c. (i. 3, 2.) "Some passages, also, which occur in the Gospels receive from them a colouring of the same kind, as the answer which He gave His mother when He was twelve years old, 'Wist ye not that I must be about My Father's business?'" (i. 20, 2.) Luke, iii. "For because He knew that we should make a good use of our substance which we should possess by receiving it from another, He says, 'He that hath two coats let him impart to him that hath none, and he that hath meat let him do likewise.'" (iv. 30, 3.) "For when He came to be baptized He had not yet completed His thirtieth year, but was beginning to be about thirty years of age; for thus Luke, who has mentioned His years, has expressed it." (ii. 22, 5.) John, i. "[John] thus commenced his teaching in the Gospel, 'In the beginning was the Word, and the Word was with God, and the Word was God,'" &c. (iii. 11, 1.) "He (St. John) expresses himself thus: 'In the beginning was the Word,'" &c. (i. 8, 5.) "Thus saith the Scripture, 'By the word of the Lord were the heavens made,' &c. And again, 'All things were made by Him, and without Him was nothing made that was made.'" (i. 22, 1.) "For he styles Him 'A light which shineth in darkness, and which was not comprehended by it.'" (i. 8, 5.) "And that we may not have to ask 'Of what God was the Word made flesh?' He does Himself previously teach us, saying, 'There was a man sent from God whose name was John. The same came as a witness that he might bear witness of that Light. He was not that Light, but that he might testify of the Light.'" (iii. 11, 4.) "While the Gospel affirms plainly that by the Word, which was in the beginning with God, all things were made, which Word, he says, was made flesh and dwelt among us." (iii. 11, 2.) To John i. 14, "The Word was made flesh," the references are absolutely innumerable. Those I have given already will suffice. "For this is the knowledge of salvation which was wanting to them, that of the Son of God, which John made known, saying, 'Behold the Lamb of God, who taketh away the sin of the world. This is He of whom I said, After me cometh a Man Who was made before me, because He was prior to me.'" (iii. 10, 2.) "By whom also Nathaniel, being taught, recognized Him; he to whom also the Lord bare witness that he was an Israelite indeed, in whom was no guile. The Israelite recognized his King, therefore did he cry out to Him, 'Rabbi, Thou art the Son of God. Thou art the King of Israel.'" (iii. 11, 6.) John, ii. "But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage." (iii. 11, 5.) "As also the Lord speaks in reference to Himself, 'Destroy this temple, and in three days I will raise it up.' He spake this, however, it is said, of the temple of His body." (v. 6, 2.) CLEMENT OF ALEXANDRIA. Matthew, i. "And in the gospel according to Matthew the genealogy which begins with Abraham is continued down to Mary, the mother of the Lord. 'For,' it is said, 'from Abraham to David are fourteen generations, and from David to the carrying away into Babylon," &c. (Miscellanies, i. 21.) Matthew, iii. "For the fan is in the Lord's hand, by which the chaff due to the fire is separated from the wheat." (Instructor, i. 9.) Matthew, iv. "Therefore He Himself, urging them on to salvation, cries, 'The Kingdom of Heaven is at hand.'" (Exhortation to Heathen, ch. ix.) Matthew, v. "And because He brought all things to bear on the discipline of the soul, He said, 'Blessed are the meek, for they shall inherit the earth.'" (Miscellanies, iv. 6.) Mark, i. "For he also 'ate locusts and wild honey.'" [In St. Matthew the corresponding expression being 'His food was locusts and wild honey.'] (Instructor, ii. 11.) Luke, iii. "And to prove that this is true it is written in the Gospel by Luke as follows: 'And in the fifteenth year, in the reign of Tiberius Caesar, the word of the Lord came to John, the son of Zacharias.' And again, Jesus was coming to His baptism, being about thirty years old,' and so on." (Miscellanies, i. 21.) There are at least twenty more references to the accounts of the preaching of St. John in the third of St. Matthew, first of St. Mark, and third of St. Luke, in Clement's writings, which I have not given simply because it is difficult to assign the quotation to a particular Evangelist, as the account is substantially the same in the three. Luke xii. 16-20. "Of this man's field (the rich fool) the Lord, in the Gospel, says that it was fertile, and afterwards, when he wished to lay by his fruits and was about to build greater barns," &c. (Miscellanies, iii. 6.) Luke xiii. 32. "Thus also in reference to Herod, 'Go tell that fox, Behold, I cast out devils,'" &c. (Miscellanies, iv. 6.) Luke xiv. 12, 13. "He says accordingly, somewhere, 'When thou art called to a wedding recline not on the highest couch.' ... And elsewhere, 'When thou makest a dinner or a supper,' and again, 'But, when thou makest an entertainment, call the poor.'" (Instructor, ii. 1.) Luke, xv. Parable of Prodigal Son. "For it were not seemly that we, after the fashion of the rich man's son in the Gospel, should, as prodigals, abuse the Father's gifts." (Instructor, ii. ch. i.) John, i. "You have then God's promise; you have His love: become partakers of His grace. And do not suppose the song of salvation to be new, as a vessel or a house is new; for ... in the beginning was the Word, and the Word was with God, and the Word was God." (Exhortation to Heathen, ch. i.) "For He has said, 'In the beginning the Word was in God, and the Word was God." (Instructor, viii.) "Wherefore it (the law) was only temporary; but eternal grace and truth were by Jesus Christ. Mark the expressions of Scripture; of the law only is it is said 'was given;' but truth, being the grace of the Father, is the eternal work of the Word, and it is not said to _be given_, but _to be_ by Jesus, _without whom nothing was_." (Instructor, i. 7.) "The divine Instructor is trustworthy, adorned as He is with three of the fairest ornaments ... with authority of utterance, for He is God and Creator; for all things were made by Him, and without Him was not anything made: and with benevolence, for He alone gave Himself a sacrifice for us, 'For the Good Shepherd giveth His life for the sheep.'" (John x. 11.) (Instructor, i. 11.) "For the darkness, it is said, comprehendeth it not." (Instructor, ii. 10.) "Having through righteousness attained to adoption, and therefore 'have received power to become the sons of God.'" (Miscellanies, iv. 6.) "For of the prophets it is said, 'We have all received of His fulness,' that is, of Christ's." (Miscellanies, i. 17.) "And John the apostle says, 'No man hath seen God at any time. The only begotten God,' [oldest reading,] 'who is in the bosom of the Father, He hath declared Him." (Miscellanies, v. 12.) John, iii. "He that believeth not is, according to the utterance of the Saviour, condemned already." (Miscellanies, iv. 16.) "Enslaved as you are to evil custom, and clinging to it voluntarily till your last breath, you are hurried to destruction; because light has come into the world, and men have loved the darkness rather than the light." (Exhortation to Heathen, 10.) "'I must decrease,' said the prophet John." (Miscellanies, vi. II.) TERTULLIAN. Matthew, i. "There is, first of all, Matthew, that most faithful chronicler of the Gospel, because the companion of the Lord; for no other reason in the world than to show us clearly the fleshy original of Christ, he thus begins, 'The book of the generation of Jesus Christ, the son of David the son of Abraham.'" (On the Flesh of Christ, ch. xxii.) "It is, however, a fortunate circumstance that Matthew also, when tracing down the Lord's descent from Abraham to Mary, says, 'Jacob begat Joseph, the husband of Mary, _of whom_ was born Jesus." (On the Flesh of Christ, ch. xx.) "You [the heretic] say that He was born _through_ a virgin, not _of_ a virgin, and _in_ a womb, not _of_ a womb; because the angel in the dream said to Joseph, 'That which is born in her is of the Holy Ghost.'" (_Ibid._ ch. xx.) Matthew, ii. "For they therefore offered to the then infant Lord that frankincense, and myrrh, and gold, to be, as it were, the close of worldly sacrifice and glory, which Christ was about to do away." (On Idolatry, ch. ix.) Mark i. 4. "For, in that John used to preach 'baptism _for_ the remission of sins,' the declaration was made with reference to a future remission." (On Baptism, x.) Mark i. 24. "This accordingly the devils also acknowledge Him to be: 'We know Thee Who Thou art, the Son of God.'" (Against Praxeas, ch. xxvi.) Let the reader particularly remark this phrase. Tertullian quotes the last clauses differently from the reading in our present copies, "The Holy One of God." If such a quotation had occurred in Justin, the author of "Supernatural Religion" would have cited the phrase as a quotation from a lost Gospel, and asserted that the author had not even seen St. Mark. Luke, i. "Elias was nothing else than John, who came 'in the power and spirit of Elias.'" (On Monogamy, ch. viii.) "I recognize, too, the angel Gabriel as having been sent to a virgin; but when he is blessing her, it is 'among women.'" (On the Veiling of Virgins, ch. vi.) "Will not the angel's announcement be subverted, that the Virgin should 'conceive in her womb and bring forth a son?' ... Therefore even Elizabeth must be silent, although she is carrying in her womb the prophetic babe, which was already conscious of his Lord, and is, moreover, filled with the Holy Ghost. For without reason does she say, 'And whence is this to me that the mother of my Lord should come to me?' If it was not as her son, but only as a stranger, that Mary carried Jesus in her womb, how is it she says, 'Blessed is the fruit of thy womb?'" (On the Flesh of Christ, ch. xxi.) "Away, says he [he is now putting words into the mouth of the heretic], with that eternal plaguy taxing of Caesar, and the scanty inn, and the squalid swaddling clothes, and the hard stable. We do not care a jot for that multitude of the heavenly host which praised their Lord at night. Let the shepherds take better care of their flock ... Spare also the babe from circumcision, that He may escape the pains thereof; nor let Him be brought into the temple, lest He burden His parents with the expense of the offering; nor let Him be handed to Simeon, lest the old man be saddened at the point of death." (On the Flesh of Christ, ch. ii.) "This He Himself, in those other gospels also, testifies Himself to have been from His very boyhood, saying, 'Wist ye not, says He, that I must be about my Father's business?'" (Against Praxeas, xxvi.) John, i. "In conclusion, I will apply the Gospel as a supplementary testimony to the Old Testament ... it is therein plainly revealed by Whom He made all things. 'In the beginning was the Word,'--that is, the same beginning, of course, in which God made the heaven and the earth--'and the Word was with God, and the Word was God,'" &c. (Against Hermogenes, ch. xx.) I give only one reference to the first few verses, as the number in Tertullian's writings is enormous. "It is written, 'To them that believed on Him, gave He power to be called Sons of God.'" (On Prayer, ch. ii.) "But by saying 'made,' he [St. Paul] not only confirmed the statement 'the Word was made flesh,' but he also asserted the reality," &c. (On the Flesh of Christ, ch. xx.) John, ii. "[He Jesus] inaugurates in _water_ the first rudimentary displays of His power, when invited to the nuptials." (On Baptism, ch. ix.) The twenty-first chapter of the "Discourse against Praxeas" is filled with citations from St. John. I will give a small part. "He declared what was in the bosom of the Father alone; the Father did not divulge the secrets of His own bosom. For this is preceded by another statement: 'No man hath seen God at any time.' Then again, when He is designated by John as 'the Lamb of God.' ... This [divine relationship] Nathanael at once recognized in Him, even as Peter did on another occasion: 'Thou art the Son of God.' And He affirmed Himself that they were quite right in their convictions, for He answered Nathanael, 'Because I said I saw thee under the fig-tree, dost thou believe?' ... When He entered the temple He called it 'His Father's house,' [speaking] as the Son. In His address to Nicodemus He says, 'So God loved the world,' &c.... Moreover, when John the Baptist was asked what he happened [to know] of Jesus, he said, 'The Father loveth the Son, and hath given all things into His Hands. He that believeth,' &c. Whom, indeed, did He reveal to the woman of Samaria? Was it not 'the Messias which is called Christ?' ... He says, therefore, 'My meat is to do the will of Him that sent me, and to finish His work,'" &c. &c. (Against Praxeas, ch. xxi.) SECTION XX. THE EVIDENCE FOR MIRACLES. It does not come within the scope of this work to examine at any length the general subject of miracles. The assertion that miracles, such as those recorded in Scripture, are absolutely impossible, and so have never taken place, must be met by the counter assertion that they are possible, and have taken place. They are possible to the Supreme Being, and have taken place by His will or sufferance at certain perfectly historical periods; especially during the first century after the birth of Christ. When to this it is replied that miracles are violations of natural law or order, and that it is contrary to our highest idea of the Supreme Being to suppose that He should alter the existing order of things, we can only reply that it is in accordance with our highest idea of Him that He should do so; and we say that in making these assertions we are not unreasonable, but speak in accordance with natural science, philosophy, and history. And, in order to prove this, we have only to draw attention to the inaccuracy which underlies the use of the term "law" by the author of "Supernatural Religion," and those who think as he does. The author of "Supernatural Religion" strives to bring odium on the miracles of the Gospel by calling them "violations of law," and by asserting that it is a false conception of the Supreme Being to suppose that He should have made an Universe with such elements of disorder within it that it should require such things as the violation, or even suspension, of laws to restore it to order, and that our highest and truest idea of God is that of One Who never can even so much as make Himself known except through the action of the immutable laws by which this visible state of things is governed. Now what is a law? The laws with which in this discussion we are given to understand we have to do, are strictly speaking limitations--the limitations of forces or powers which, in conception at least, must themselves be prior to the limitations. Take the most universal of all so-called "laws," the law of gravitation. The law of gravitation is the limitation imposed upon that mysterious force which appears to reside in all matter, that it should attract all other matter. This power of attraction is called gravitation; but instead of acting at random, as it were, it acts according to certain well-known rules which only are properly the "laws" of gravitation. Now the very existence of our world depends upon the force of attraction being counteracted. If, from a certain moment, gravitation were to become the only force in the solar system, the earth would fall upon the surface of the sun, and be annihilated; but the earth continues in existence because of the action of another force--the projectile force--which so far counteracts the force of the sun's attraction, that the earth revolves around the sun instead of falling upon its surface. In this case the _law_ of gravitation is not violated, or even suspended, but the force of gravitation is counteracted or modified by another force. Again, the blood circulates through our bodies by means of another power or force counteracting the force of gravitation, and this is the vital power or force. But why do we lift up our feet from the ground to go about some daily duty? Here comes another force--the force of will, which directs the action of some of the vital forces, but not that of others. But, again, two courses of action are open to us, and we deliberately choose the one because we think that it is our duty, though it may entail danger or pain, or even death. Here is a still deeper force or power, the force of conscience--the moral power which is clearly the highest power within us, for it governs the very will, and sits in judgment upon the whole man, and acquits or condemns him according to its rule of right and wrong. Here, then, are several gradations of power or force--any one of them as real as the others; each one making itself felt by counteracting and modifying the action of the one below it. Now the question arises, is there any power or force clearly above the highest controlling power within us, _i.e._ above our conscience? We say that there is. There are some who on this point can reverently take up the words of our Great Master, "We speak that we do know." We believe, as firmly as we believe in our own existence, that this our conscience--the highest power within us--has been itself acted upon by a Higher Power still, a moral and spiritual Power, which has enlightened it, purified it, strengthened it, in fact renewed it. Now, this purifying or enlightening of our moral powers has one remarkable effect. It makes those who have been acted upon by it to look up out of this present state of things for a more direct revelation of the character and designs of the Supreme Being. Minds who have experienced this action of a Superior Power upon them cannot possibly look upon the Supreme Being as revealing Himself merely by the laws of gravitation, or electricity, or natural selection. We look for, we desire a further and fuller Revelation of God, even though the Revelation may condemn us. We cannot rest without it. It is intolerable to those who have a sense of justice, for instance, to think that, whilst led by their sense of what is good and right, men execute imperfect justice, there is, after all, no Supreme Moral Governor Who will render to each individual in another life that just retribution which is assuredly not accorded to all in this life. [152:1] Now this, I say, makes us desire a revelation of the Supreme Moral Governor which is assuredly not to be found in the laws which control mere physical forces. As Dr. Newman has somewhere said, men believe what they wish to believe, and assuredly we desire to believe that there is a supreme Moral Governor, and that He has not left us wholly in the dark respecting such things as the laws and sanctions of His moral government. But has He really revealed these? We look back through the ages, and our eyes are arrested by the figure of One Who, according to the author of "Supernatural Religion," taught a "sublime religion." His teaching "carried morality to the sublimest point attained, or even attainable, by humanity. The influence of His Spiritual Religion has been rendered doubly great by the unparalleled purity and elevation of His own character. He presented the rare spectacle of a life, so far as we can estimate it, uniformly noble and consistent with His own lofty principles, so that the 'imitation of Christ' has become almost the final word in the preaching of His Religion, and must continue to be one of the most powerful elements of its permanence." (Vol. ii. p. 487.) It is quite clear from this testimony of an enemy to the Christian religion, as it appears in the Scriptures, that if the Supreme Moral Governor had desired to give to man a revelation of the principles and sanctions of His moral government, He could not have chosen a more fitting instrument. Such a character seems to have been made for the purpose. If He has not revealed God, no one has. Now, who is this Man Whose figure stands thus prominent above His fellows? We believe Him to be our Redeemer; but before He redeemed, He laid down the necessity of Redemption by making known to men the true nature of sin and righteousness, and the most just and inevitable Judgment of God. He revealed to us that there is One above us Who is to the whole race, and to every individual of the race, what our consciences are to ourselves--a Judge pronouncing a perfect judgment, because He perfectly knows the character of each man, perfectly observes and remembers his conduct, and, moreover, will mete out to each one a just and perfect retribution. But still, how are we to know that He has authority to reveal to us such a thing as that God will judge the race and each member of it by a just judgment? Natural laws reveal to us no such judgment. Nature teaches us that if we transgress certain natural laws we shall be punished. But it teaches no certain judgement either in this life or in any future life which will overtake the transgression of moral laws. A man may defraud, oppress, and seduce, and yet live a prosperous life, and die a quiet, painless death. How, then, are we to know that Jesus of Nazareth had authority to reveal that God will set all this right in a future state, and that He Himself will be the direct Agent in bringing the rectification about? How are we to know that what He says is true respecting a matter of such deep concern to ourselves, and yet so utterly unknown to mere physical nature, and so out of the reach of its powers? What proof have we of His Revelation, or that it is a Revelation? The answer is, that as what He revealed is above mere physical nature, so He attested it by the exhibition of power above physical nature--the exhibition of the direct power of God. He used miracles for this purpose; more particularly He staked the truth of His whole message on the miracle of His own Resurrection. [155:1] The Resurrection was to be the assurance of the perfection of both His Redemption and His Judgment. Now, against all this it is persistently alleged that even if He had the power He could not have performed miracles, because miracles are violations of law, and the Lawgiver cannot violate even mere physical laws; but this specious fallacy is refuted by the simple assertion that He introduced a new power or force to counteract or modify others, which counteraction or modification of forces is no more than what is taking place in every part of the world at every moment. Before proceeding further we will illustrate the foregoing by testing some assertions of the author of "Supernatural Religion." "Man," he asserts, "is as much under the influence of gravitation as a stone is" (vol. i. p. 40). Well, a marble statue is a stone. Can a marble statue, after it is thrown down, rise up again of itself, and stand upon its feet? Again-- "The law of gravitation suffers no alteration, whether it cause the fall of an apple or shape the orbit of a planet" (p. 40). Of course the "law" suffers no alteration, but the force of gravitation suffers considerable modification if you catch the apple in your hand, or if the planet has an impulse given to it which compels it to career round the sun instead of falling upon his surface. Again (page 40):-- "The harmonious action of physical laws, and their adaptability to an infinite variety of forms, constitutes the perfection of that code which produces the order of nature. The mere superiority of man over lower forms of organic and inorganic matter does not lift him above physical laws, and the analogy of every grade in nature forbids the presumption that higher forms may exist which are exempt from their control." The number of fallacies in this short passage is remarkable. In the first place laws never act, _i.e._ of themselves. They have to be administered. Forces or powers act under the restraint of laws. I think I am right in saying that all physical _laws_, as distinguished from forces, are limitations of force. No man can conceive of a law acting by itself. There is no such thing, for instance, as a "Reign of Law." A power acts or, if you please, reigns, according to a law, but laws of themselves can do nothing. Again, the author says, "The mere superiority of man over lower forms of organic and inorganic matter does not lift him above physical laws." Yes, it does, partially at least, for it enables him, in his sphere, to control the very forces whose action is limited by laws. The superiority of man is shown in his control of the powers of nature, and making them obey his will. All such inventions as the steam engine or the electric telegraph lift man above certain physical laws, by enabling him to control the forces with which those laws have to do. Again, he writes: "The analogy of every grade in nature forbids the presumption that higher forms may exist which are exempt from their control." On the contrary, we assert that the analogy of every grade in nature encourages the presumption that higher forms may exist which can control these forces of nature far more directly and perfectly than we can. To proceed. In page 41 we read:-- "If in animated beings we have the solitary instance of an efficient cause acting among the forces of nature, and possessing the power of initiation, this efficient cause produces no disturbance of physical law." I cite this place, in order to draw attention to what I suppose must have struck the careful reader, which is the application of the term "solitary instance" to the action of animated beings amongst the forces of nature. If there had been but one animated being in existence, such an epithet might not have been out of place; but when one considers that the world teems with such beings, and that by their every movement they modify or counteract, in their own case at least, the mightiest of all nature's forces, and that no inconsiderable portion of the earth's surface owes its conformation to their action, we are astonished at finding all this characterized as the solitary instance of an efficient cause. But by a sentence at the bottom of this page we are enlightened as to the real reason for so strange a view of the place of vital powers in the universe. In the eyes of those who persist in, as far as possible, ignoring all laws except physical laws, even to the extent of endeavouring to prove that moral forces themselves are but mere developed forms of physical ones, all manifestations of powers other than those of electricity, gravitation, magnetism, and so forth are anomalous, and we have the very word "anomaly" applied to them. "The only anomaly," he writes, "is our ignorance of the nature of vital force. [158:1] But do we know much more of the physical?" Men who thus concentrate their attention upon mere physical laws or phenomena, get to believe in no others. They are impatient of any things in the universe except what they can number, or measure, or weigh. They are in danger of regarding the Supreme Being Himself as an "anomaly." They certainly seem to do so, when they take every pains to show that the universe can get on perfectly well without His superintending presence and control. Whatever odium, then, may be attached to the violation of a natural _law_, cannot be attached to the action of a superior _force_, making itself felt amongst lower grades of natural forces. If it be rejoined that this superior force must act according to law, we answer, certainly, but according to what law? Not, of course, according to the law of the force which it counteracts, but according to the law under which itself acts. The question of miracles, then, is a matter of evidence; but we all know what a power human beings have of accepting or rejecting evidence according as they look for it or are prejudiced against it. If men concentrate their thought upon the lower forces of the universe, and explain the functions of life, and even such powers as affection, will, reason, and conscience, as if they were modifications of mere physical powers, and ignore a higher Will, and an all-controlling Mind, and a personal superintending Providence, what wonder if they are indisposed to receive any such direct manifestation of God as the Resurrection of Jesus, for the Resurrection of Jesus is the pledge of a righteous Judgment and Retribution which, however it takes place, will be the most astounding "anomaly" amidst the mere physical phenomena of the universe, whilst it will be the necessary completion of its moral order. The proof of miracles is then, as I said, a matter of evidence. When Hume asserts that "a miracle is a violation of the laws of nature," we meet him with the counter-assertion that it is rather the new manifestation in this order of things of the oldest of powers, that which originally introduced life into a lifeless world. When he says that "a firm and unalterable experience has established these laws," we say that science teaches us that there must have been epochs in the history of the world when new forces made their appearance on the scene, for it teaches us that the world was once incandescent, and so incapable of supporting any conceivable form of animal life, but that at a certain geological period life made its appearance. Now, we believe that it is just as wonderful, and contrary to the experience of a lifeless world, that life should appear on that world, as that it is contrary to the experience of the present state of things, that a dead body should be raised. When he asserts that a miraculous event is contrary to uniform experience, we can only reply that it is not contrary to the experience of the Evangelists, of St. Peter and St. Paul, and of the other Apostles and companions of the Lord; that it was not contrary to the experience of the multitudes who were miraculously fed, and of the multitudes who were miraculously healed. When it is replied to this, that we have insufficient evidence of the fact that these persons witnessed miracles, we rejoin that there is far greater evidence, both in quality and amount, for these miracles, especially for the crowning one, than there is for any fact of profane history; but, if there was twice the evidence that there is, its reception must depend upon the state of mind of the recipient himself. If a man, whilst professing to believe in "a God under whose beneficent government we know that all that is consistent with wise and omnipotent law is prospered and brought to perfection," yet has got himself to believe that such a God cannot introduce into any part of the universe a new power or force, as for instance that He is bound not to introduce vital force into a lifeless world, or mental power into a reasonless world, or moral power into a world of free agents, but must leave these forces to work themselves out of non-existence;--if it man, I say, has got himself to believe in such a Being, he will not, of course, believe in any testimony to miracles as accrediting a Revelation from Him, and so he will do his best to get rid of them after the fashion in which we have seen the author of "Supernatural Religion" attempt to get rid of the testimony of Justin Martyr to the use of the Four Gospels in his day. SECTION XXI. OBJECTIONS TO MIRACLES. I will now briefly dispose of two or three of the collateral objections against miracles. 1. The author of "Supernatural Religion" makes much of the fact that the Scripture writers recognize that there may be, and have been, Satanic as well as Divine Miracles, and he argues that this destroys all the evidential value of a miracle. He writes:-- "Even taking the representation of miracles, therefore, which Divines themselves give, they are utterly incompetent to perform their contemplated functions. If they are super-human, they are not super-Satanic, and there is no sense in which they can be considered miraculously evidential of anything." (Vol. i. p. 25) Now, this difficulty is the merest theoretical one,--a difficulty, as the saying is, on paper; and never can be a practical one to any sincere believer in the holiness of God and the reality of goodness. Take the miracle of miracles, the seal of all that is supernatural in our religion, the Resurrection of Christ. If there be a conflict now going on between God and Satan, can there be a doubt as to the side to which this miracle is to be assigned? It is given to prove the reality of a Redemption which all those who accept it know to be a Redemption from the power of Satan. It is given to confirm the sanctions of morality by the assurance of a judgment to come. If Satan had performed it, he would have been simply casting out himself. If this miracle of the Resurrection be granted, all else goes along with it, and the children of God are fortified against the influence, real or counterfeit, of any diabolical miracle whatsoever. The miracles of the New Testament are not performed, as far as I can remember, in any single instance, to prove the truth of any one view of doctrinal Christianity as against another, but to evidence the reality of the Mission of the Divine Founder as the Son of God, and "the Son of God was manifested that He might destroy the works of the devil." 2. With respect to what are called ecclesiastical miracles, _i.e._ miracles performed after the Apostolic age, the author of "Supernatural Religion" recounts the notices of a considerable number, assumes that they are all false, and uses this assumed falsehood as a means of bringing odium on the accounts of the miracles of Christ. More particularly he draws attention to certain miracles recorded in the works of St. Augustine, of one at least of which he (Augustine) declares he was an eye-witness. Now, the difficulty raised upon these and similar accounts appears to me to be as purely theoretical as the one respecting Satanic miracles. If there be truth in the New Testament, it is evident that the Founder of Christianity not only worked miracles Himself, but gave power to His followers to do the same. When was this power of performing miracles withdrawn from the Church? Our Lord, when He gave the power, gave no intimation that it would ever be withdrawn, rather the contrary. However, even in Apostolic times, the performance of them seems to have become less frequent as the Church became a recognized power in the world. For instance, in the earlier Epistles of St. Paul the exercise of miraculous gifts seems to have been a recognized part of the Church's system, and in the later ones (1 and 2 Timothy and Titus) they are scarcely noticed. [164:1] If we are to place any credence whatsoever in ecclesiastical history, the performance of miracles seems never to have ceased, though in later times very rare in comparison with what they must have been in the first age. Now, if the miracles recorded by Augustine, or any of them, were true and real, the only inference is that the action of miraculous power continued in the Church to a far later date than some modern writers allow. If, on the contrary, they are false, then they take their place among hosts of other counterfeits of what is good and true. They no more go to prove the non-existence of the real miracles which they caricature, than any other counterfeit proves the non-existence of the thing of which it is the counterfeit. Nay, rather, the very fact that they are counterfeits proves the existence of that of which they are counterfeits. The Ecclesiastical miracles are clearly not independent miracles; true or false, they depend upon the miraculous powers of the early Church. If any of them are true, then these powers continued in the Church to a late date; if they are false accounts (whether wilfully or through mistake, makes no difference), their falsehood is one testimony out of many to the miraculous origin of the dispensation. Those recorded by Augustine are in no sense evidential. Nothing came of them except the relief, real or supposed, granted to the sufferers. No message from God was supposed to be accredited by them. No attempt was made to spread the knowledge of them; indeed, so far from this, in one case at least, Augustine is "indignant at the apathy of the friends of one who had been miraculously cured of a cancer, that they allowed so great a miracle to be so little known." (Vol. ii. p. 171.) In every conceivable respect they stand in the greatest contrast to the Resurrection of Christ. Each case of an Ecclesiastical miracle must be examined (if one cares to do so) apart, on its own merits. I can firmly believe in the reality of some, whilst the greater part are doubtful, and many are wicked impostures. These last, of course, give occasion to the enemy to disparage the whole system of which they are assumed to be a part, but they tell against Christianity only in the same sense in which all tolerated falsehood or evil in the Church obscures its witness to those eternal truths of which it is "the pillar and the ground." Now, all this is equally applicable to Superstition generally in relation to the supernatural. As the counterfeit miracles of the later ages witness that there must have been true ones to account for the very existence of the counterfeit, so the universal existence of Superstition witnesses to the reality of those supernatural interpositions of which it is the distorted image. If Hume's doctrine be true, that a miracle, _i.e._ a supernatural interposition, is contrary to universal experience and so incredible--if from the first beginning of things there has been one continuous sequence of natural cause and effect, unbroken by the interposition of any superior power, how is it that mankind have ever formed a conception of a supernatural power? And yet the conception, in the shape of superstition at least, is absolutely universal. Tribes who have no idea of the existence of God, use charms and incantations to propitiate unseen powers. Now, the distortion witnesses to the reality of that of which it is the distortion; the caricature to the existence of the feature caricatured. And so the universality of the existence of Superstition witnesses to the reality of these supernatural revelations and interpositions to which alone such a thing can be referred as its origin. SECTION XXII. JEWISH CREDULITY. Another argument which the author of "Supernatural Religion" uses to discredit miracles, is the superstition of the Jews, especially in our Lord's time, and their readiness to believe any miraculous story. He seems to suppose that this superstition reached its extreme point in the age in which Christ lived, which he calls "the age of miracles." He also assumes that it was an age of strong religious feeling and excitement. He says:-- "During the whole life of Christ, and the early propagation of the religion, it must be borne in mind that they took place in an age, and among a people, which superstition had made so familiar with what were supposed to be preternatural events, that wonders awakened no emotion, or were speedily superseded by some new demand on the ever ready belief." (Vol. i. p. 98.) He proceeds to devote above twenty pages to instances of the superstition and credulity of the Jews about the time of Christ. The contents of these pages would be amusing if they did not reveal such deep mental degradation in a race which Christians regard as sacred, because of God's dealings with their fathers. Most readers, however, of these pages on the Demonology and Angelology of the Jews will, I think, be affected by them in a totally different way, and will draw a very different inference, from what the writer intends. The thoughtful reader will ask, "How could the Evangelical narratives be the outcome of such a hotbed of superstition as the author describes that time to have been?" It is quite impossible, it is incredible that the same natural cause, _i.e._ the prevalence of superstition, should have produced about the same time the Book of Enoch and the Gospel according to St. Matthew. And this is the more remarkable from the fact that the Gospels are in no sense more Sadducean than the Book of Enoch. The being and agency of good and evil spirits is as fully recognized in the inspired writings as in the Apocryphal, but with what a difference! I append in a note a part of the author's reproduction of the Book of Enoch, that the reader may see how necessary it is, on all principles of common sense, to look for some very different explanation of the origin of the Evangelical narratives than that given by the author of "Supernatural Religion." [168:1] In the Evangelical narratives I need hardly say the angels are simply messengers, as their name imports, and absolutely nothing more. When one describes himself it is in the words, "I am Gabriel that stand in the presence of God, and am sent to speak unto thee and to show thee these glad tidings." On the credulity of the Jews in our Lord's time, I repeat the author's remarks:-- "During the whole life of Christ, and the early propagation of the religion, it must be borne in mind that they took place in an age, and among a people, which superstition had made so familiar with what were supposed to be preternatural events, that wonders awakened no emotion, or were speedily superseded by some new demand on the ever-ready belief." (Vol. i. p. 98.) Now, if the records of our Lord's life in the Gospels are not a tissue of falsehoods from beginning to end, this account of things is absolutely untrue. The miracles of Jesus awakened the greatest astonishment, betokening a time as unfamiliar with the actual performance of such things as our own. For instance, after the first casting out of a devil recorded in St. Mark, it is said.-- "They were all amazed, insomuch that they questioned among themselves, saying, What thing is this? What new doctrine is this? For with authority commandeth He even the unclean spirits, and they do obey Him." (Mark i. 29.) In the next chapter, after the account of the healing of the sick of the palsy, it is said:-- "They were all amazed and glorified God, saying, We never saw it on this fashion." (ii. 12.) Again (St. Luke v. 26), after the casting out of a devil: "They were all amazed." Again, Luke ix. 43 (also after the casting out of a devil), "They were all amazed at the mighty power of God." [170:1] From the account in St. John, the miracle of the opening of the eyes of the man born blind seems to have excited unbounded astonishment:-- "Since the world began was it not heard that any man opened the eyes of one that was born blind." "Can a devil open the eyes of the blind?" (John ix. 32, x. 21.) But more than this. If there be any truth whatsoever in the Gospel narrative, the disciples themselves, instead of exhibiting anything approaching to the credulity with which the author of "Supernatural Religion" taxes the contemporaries of Christ, exhibited rather a spirit of unbelief. If they had transmitted to us "cunningly devised fables," they never would have recorded such instances of their own slowness of belief as is evinced by their conduct respecting the feeding of the four thousand following upon the feeding of the five thousand, when they ask the same question in the face of the same difficulty respecting the supply of food. Above all, their slowness of belief in the Resurrection of Christ after their Master's direct assertion that He would rise again, is directly opposed to the idea suggested by the author of "Supernatural Religion," that they were ready to believe anything which seemed to favour His pretensions. Now, it may be alleged that these instances of the slowness of belief on the part of our Lord's immediate followers, and the conduct of the multitudes who expressed such wonder at His miracles, are contrary to one another, but, they are not; for the astonishment of the multitudes did not arise from credulity in the least, but was the expression of that state of mind which must exist (no matter how carefully it is concealed), when some unlooked-for occurrence, totally inexplicable on any natural principles, presents itself. I cite it to show how utterly unfamiliar that age was with even the pretence of the exhibition of miraculous powers. If there be any substratum of truth whatsoever in the accounts of the slowness of belief on the part of the Apostles, it is a proof that our Lord's most familiar friends were anything but the superstitious persons which certain writers assume them to have been. SECTION XXIII. DEMONIACAL POSSESSION. The question of Demoniacal Possession now demands a passing notice. The author of "Supernatural Religion" ascribes all such phenomena to imposture or delusion; and, inasmuch as these supposed miracles of casting out of evil spirits are associated with other miracles of Christ in the same narrative, he uses the odium with which this class of miracles is in this day regarded, for the purpose of discrediting the miracles of healing and the Resurrection of Jesus. I cannot help expressing my surprise at the difficulty which some writers, who desire fully and faithfully to uphold the supernatural, seem to have respecting Demoniacal Possession. The difficulty seems to me to be not in the action of evil spirits in this or in that way, but in their existence. And yet the whole analogy of nature, and the state of man in this world, would lead us to believe, not only in the objective existence of a world of spirits, but in the separation of their characters into good and evil. Those who deny the fact of an actually existing spiritual world of angels, if they are Atheists, must believe that man is the highest rational existence in the universe; but this is absurd, for the intellect of man in plainly very circumscribed, and he is slowly discovering laws which account for the phenomena which he sees, which laws were operative for ages before he discovered them, and imply infinitely more intellect in their invention, so to speak, and imposition and nice adjustment with one another, than he shows in their mere discovery. A student, for instance, has a problem put before him, say upon the adjustments of the forces of the heavenly bodies. The solution, if it evinces intelligence in him, must evince more and older intelligence in the man who sets him the problem; but if the conditions of the problem truly represent the acts of certain forces and their compensations, can we possibly deny that there is an intellect infinitely above ours who calculated beforehand their compensations and adjustments. All the laws of the universe must be assumed to be, even if they are not believed to be, the work of a personal intellect absolutely infinite, whose operations cannot be confined to this world, for it gives laws to all bodies, no matter how distant. The same reasoning, then, which shows that there is an intelligent will, because it can solve a problem, necessitates an infinitely higher Intelligence which can order the motions of distant worlds by laws of which our highest calculative processes are perhaps very clumsy representations. Those who, like the author of "Supernatural Religion," are good enough to admit (with limitations) the existence of a Supreme Being, and yet deny the existence of a spiritual world above ours, seem to me to act still more absurdly. For the whole analogy of the world of nature would lead as to infer that, as there is a descending scale of animated beings below man reaching down to the lowest forms of life, so there is an ascending scale above him, between him and God. The deniers of the existence of such beings as angels undertake to assert that there are no beings between ourselves and the Supreme Being, because nature (meaning by nature certain lower brute forces, such as gravitation and electricity), "knows nothing" of them. The Scriptures, on the contrary, would lead us to believe that just as in the natural world there are gradations of beings between ourselves and the lowest forms of life, so in the spiritual world (and we belong to both worlds) there are gradations of beings between ourselves and God Who created all things. The Scriptures would lead us to believe that these beings are intelligent free agents, and, as such, have had their time of probation--that some fell under their trial, and are now the enemies of God as wicked men are, and that others stood in the time of trial and continue the willing servants of God. The Scriptures reveal that good angels act as good men do; they endeavour, as far as lies in their power, to confirm others in goodness and in the service of God; and that evil angels act as evil men act, they endeavour to seduce others and to involve them in their own condemnation. The Scriptures say nothing to satisfy our curiosity about these beings, as Apocryphal books do. They simply describe the one as sent on errands of mercy, and the other as delighting in tempting men and inflicting pain. The mystery of the fall of some of these angels, and their consequent opposition to God, is no difficulty in itself. It is simply the oldest form of that which is to those who believe in the reality of the holiness and goodness of God the great problem of the universe--the origin and continuance of evil. It is simply the counterpart amongst a world of free agents above us of what takes place according to the [so-called] natural order of things amongst ourselves. That evil angels can tempt the souls of men, and in some cases injure their bodies, is not a whit more difficult than that evil men can do the same under the government of a God who exerts so universal a providence as is described in the Bible, and allowed to some extent by the author of "Supernatural Religion." I confess that I cannot understand the difficulty which some Christian writers evidently feel respecting the existence of such a thing as Demoniacal _possession_, whilst they seem to feel, or at least they _express_ no difficulty, respecting Demoniacal _temptation_. Demoniacal possession is the infliction of a physical evil for which the man is not accountable, but demoniacal temptation is an attempt to deprive a man of that for the keeping of which he is accountable, viz. his own innocence. Demoniacal possession is a temporal evil. The yielding to demoniacal temptation may cast a man for ever out of the favour of God. And yet demoniacal temptation is perfectly analogous to human temptation. A human seducer has it in his power, if his suggestions are received, to corrupt innocence, render life miserable, undermine faith in God and in Christ, and destroy the hopes of eternity--and a diabolical seducer can do no more. Again, the Scriptures seem to teach us that these wicked spirits are the authors of certain temporal evils, and I do not see that there is anything unreasonable in the fact, if it be granted, that there are spirits who exist independent of bodily frames--that these spirits are free agents, and have different characters, and act according to their characters, and also that, according to the laws (_i.e._ within the limitations) of their nature, they have power to act upon those below them in the scale of being, just as we can act upon creatures below us according to the limitations, _i.e._ the laws, of our nature. We are in our way able to inflict evil or to ward off evil from our fellow creatures, under the limitations, or laws which a higher Power has set over us; and the Scriptures teach us that there are other beings in the great spiritual kingdom of God who are able to do us good or mischief under the conditions which the same Supreme Power has imposed on their action. So that the one thing which the Scriptures reveal to us is, that there is a far vaster spiritual kingdom of God than the human race. With respect to demoniacal possession, our difficulties arise from two things--from our utter ignorance of the nature and real causes of mental diseases, and from our ignorance of the way in which purely spiritual beings can act upon beings such as ourselves, who ordinarily receive impressions only through our bodily organs. We know not, for instance, how God Himself acts upon our spirits, and yet, if He cannot, He has less power over us than we have over one another. Respecting the fact of God permitting such a thing as possession, there is no more real difficulty than is involved in His permitting such a thing as madness. The symptoms of possession seem generally to have resembled mania, and ascribing certain sorts of mania to evil spirits is only assigning one cause rather than another to a disease of whose nature we are profoundly ignorant. [178:1] Again, if we take into consideration the fact that in not a few cases madness is produced by moral causes, by yielding to certain temptations, as, for instance, to drunkenness, there will be still less difficulty in believing that madness, arising from the action of an evil being, may be the punishment of yielding to the seductions of that evil being. The miraculous cure of demoniacal possession presents, I need hardly say, less physical difficulty than any other cure performed by our Lord. Assuming the presence of an evil spiritual existence in the possessed person coming face to face with the most exalted spiritual Power and Goodness, the natural result is that the one quails before the other. But, in truth, all the difficulties respecting possession arise not so much from our ignorance, as from our dogmatism. We assert the dogma, or at least we quietly assume the dogma, that there are no spiritual or intellectual beings between ourselves and God; or, if we shrink from an assertion which so nearly implies our own omniscience, we lay down that these superior beings, of whose laws we know nothing, can only act upon us in ways precisely similar to those on which we act upon one another. SECTION XXIV. COMPETENT WITNESSES. Another objection which the author of "Supernatural Religion" urges against the credibility of our Lord's miracles, is that they were not performed before what he considers competent witnesses. "Their occurrence [he writes] is limited to ages which were totally ignorant of physical laws." (Vol. i. p. 201.) Again, he speaks of the age as one "in which not only the grossest superstition and credulity prevailed, but in which there was such total ignorance of natural laws that men were incapable of judging of that reality [_i.e._ of miracles]." (P. 204.) Again:-- "The discussion of miracles, then, is not one regarding miracles actually performed within our own knowledge, but merely regarding miracles said to have been performed eighteen hundred years ago, the reality of which was not verified at the time by any scientific examination." (P. 208.) From this we gather that the author of "Supernatural Religion" considers that the miracles of Christ should have been tested by scientific men; but we ask, By what scientific men? It is clear that if the testing was to have been satisfactory to those who think like the author of "Supernatural Religion," they must have been scientific men who approached the whole matter in a spirit of scepticism. Our Blessed Lord (I speak it with all reverence), if He cared to satisfy such men, should have delayed His coming to the present time, or should have called up out of the future, or created for this purpose, men who had doubts respecting the personality of God, who held Him to be fitly described as the Unknown and the Unknowable; who, to say the least, were in a state of suspense as to whether, if there be a Supreme Being, He can reveal Himself or make His will known. In fact, He must have called up, or created for the purpose, some individuals of a school of physicists which had no existence till 1,800 years after His time. For, if He had called into existence such witnesses as Sir Isaac Newton, or Sir Humphrey Davy, or Cuvier, or Faraday, they would have fallen down and worshipped. But, in truth, such witnesses, whether believing or sceptical, would have found no place for their science, for the miracles of Christ were of such a kind that the most scientific doubter could have no more accounted for them than the most ignorant. The miracle of which, next to our Lord's own Resurrection, we have the fullest evidence, is that of the feeding of the 5,000; for it is recorded by each one of the four Evangelists. Now, if this miracle had been performed in the presence of the members of all the scientific societies now in existence, their knowledge of natural laws could have contributed nothing to its detection or explanation. They could have merely laid it down to trick or deception, just as any of the unscientific persons present could have done, and perhaps did. The miracle was performed in the open. Our Lord must have been on some elevated ground where His voice could have reached some considerable part of the multitude, and on which every act of His could be observed. More than a thousand loaves would have been necessary, requiring the assistance of, say a hundred men, to collect them and bring them from a distance. This, too, is not one of those miracles which can be explained by the convenient hypothesis of a "substratum of truth." It is either a direct exhibition of the creative power of God, or a fiction as unworthy of a moment's serious consideration as a story in the "Arabian Nights." It is folly to imagine that such an act required scientific men to verify it. If the matter was either a reality, or presented that appearance of reality which the narrative implies, then the scientific person would have been stupefied, or in trembling and astonishment he would have fallen on his face like another opponent of the truth; or, may be, his very reason would have been shattered at the discovery that here before him was that very supernatural and divine Working in Whose existence he had been doing his best to persuade his fellow creatures to disbelieve. The Scripture narratives, if they are not altogether devoid of truth, lead us to believe that our Lord performed His miracles in the face of three sects or parties of enemies, Pharisees, Sadducees, and Herodians; each one rejecting His claims on grounds of its own. They were also performed in a populous city, of which all the rulers and the mass of the inhabitants were hostile to His pretensions. Such a place could never have been chosen as the scene of a miraculous event, known by those who promulgated it to have had no foundation in truth, and withal assumed to have been known throughout the city at the time, and to have been productive of a series of results, miraculous and ordinary, which were asserted to have commenced at the moment of its occurrence. The writer of "Supernatural Religion" would disparage the accounts of our Lord's supernatural works and Resurrection, because such accounts are to be found only in the writings of "enthusiastic followers," not in those of indifferent persons; but the nature of the case almost excludes all other testimony: for the miracles of our Lord were wrought for an evidential purpose,--to convince the Jews especially that He was the Christ, the hope of their fathers, and, as such, was not only to be believed in, but to be obeyed and followed. The only sign of real true belief was that the man who professed to believe joined that society which was instituted for the purpose of propagating and keeping alive the truth of His Messiahship. If any one who professed to believe stopped short of joining this society, his testimony to miracles would have been valueless, for the miracles were wrought to convince him of the truth of a matter in which, if he believed, he was bound to profess his belief, and, if he did not, he laid himself open to the charge of not really believing the testimony. Now, of course, the reader is aware that we have a signal proof of the validity of this argument in the well-known passage in Josephus which relates to our Lord. Josephus was the historian, and the only historian, of the period in which our Lord flourished. The eighteenth book of his "Antiquities of the Jews" covers the whole period of our Lord's life. If our Lord had merely attracted attention as a teacher of righteousness, which it is allowed on all hands that He did, it was likely that He would have been mentioned in this book along, with others whose teaching produced far less results. Mention appears to be made of Him in the following words:-- "Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for He was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to Him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men among us, had condemned Him to the cross, those that loved Him at the first did not forsake Him; for He appeared to them alive again the third day; as the Divine prophets had foretold these and ten thousand other wonderful things concerning Him. And the tribe of Christians, so named from Him, are not extinct at this day." Now, on external grounds there seems little doubt of the genuineness of this passage. It is in all copies of the historian's work, and is quoted in full by Eusebius, though not alluded to by fathers previous to his day. [183:1] If it is an interpolation, it must have been by the hand of a Christian; and yet it is absolutely inconceivable that any Christian should have noticed the Christian Church in such words as "the tribe of Christians, so named from Him, are not extinct at this day." It would have been absurd beyond measure to have described the Christians, so early as Justin's time even, as "not extinct," when they were filling the world with their doctrine, and their increase was a source of great perplexity and trouble to the Roman Government. It is just what a Jew of Josephus' time would have written who really believed that Jesus wrought miracles, but expected that nothing permanent would result from them. And yet there can be no doubt but that the passage is open to this insurmountable objection, that if Josephus had written it he would have professed himself a Christian, or a man of incredible inconsistency. Setting aside the difficulty connected with the acknowledgment of Jesus as the Christ, inasmuch as this name was frequently given to Him by those who did not believe in Him, yet how could Josephus state that His Resurrection was predicted by the prophets of his nation, and continue in appearance an unbeliever? But, whether genuine or not, this passage is decisive as to the impossibility of what is styled an independent testimony to our Lord: "He that is not with Me is against Me." The facts of our Lord's chief miracles and Resurrection were such, that the nearer men lived to the time the more impossible it would have been for them to have suspended their judgment. So that, instead of having the witness of men who, by their prudent suspension of judgment, betrayed their lurking unbelief, we have the testimony of men who, by their surrender of themselves, soul and body, evinced their undoubting faith in a matter in which there could be really no middle opinion. SECTION XXV. DATE OF TESTIMONY. One point remains--the time to which the testimony to our Lord's miracles reaches back. Can it be reasonably said to reach to within fifty years of His Death, or to within twenty, or even nearer? The author of "Supernatural Religion" asserts that it was not contemporaneous or anything like it. In fact, one might infer from his book that the miracles of Christ were not heard of till say a century, or three quarters of a century, after His time, for he says, "they were never heard of out of Palestine until long after the events are said to have occurred." [185:1] (P. 192.) In such a case, "long after" is very indefinite. It may be a century, or three quarters of a century, or perhaps half a century. It cannot be less, for every generation contains a considerable number of persons whose memories reach back for forty or fifty years. In a place of 3,000 inhabitants, in which I am now writing, there are above fifty persons who can perfectly remember all that took place in 1830. There are some whose memories reach to twenty years earlier. Now let the reader try and imagine, if he can, the possibility of ascribing a number of remarkable acts--we will not say miraculous ones--to some one who died in 1830, and assuming also that these events were the basis of a society which had commenced with his death, and was now making way, and that the chief design of the society was to make known or keep up the memory of these events, and that there had been a literature written between the present time and the time of the said man's death, every line of which had been written on the assumption that the events in question were true, and yet these events had never really taken place. We must also suppose that the person upon whom these acts are attempted to be fastened was regarded with intense dislike by the great majority of his contemporaries, who did all they could to ruin him when alive, and blacken his memory after he had died, and who looked with especial dislike on the idea that he was supposed to have done the acts in question. Let the reader, I say, try and imagine all this, and he will see that, in the case of our Lord, the author's "long after" must be sixty or seventy years at the least; more likely a hundred. Let us now summon another witness to the supernatural, whose testimony we promised to consider, and this shall be Clement of Rome--the earliest author to whom it has suited the purpose of the author of "Supernatural Religion" to refer. If we are to rely upon the almost universal consent of ancient authors rather than the mere conjectures of modern critics, he is the person alluded to by St. Paul in the words, "With Clement also, and with other my fellow labourers, whose names are written in the book of life." (Phil. iv. 3.) Of this man Eusebius writes:-- "In the twelfth year of the same reign (Domitian's), after Anecletus had been bishop of Rome twelve years, he was succeeded by Clement, whom the Apostle, in his Epistle to the Philippians, shows had been his fellow-labourer in these words: 'With Clement also and the rest of my fellow-labourers, whose names are in the book of life.' Of this Clement there is one Epistle extant, acknowledged as genuine, of considerable length and of great merit, which he wrote in the name of the Church at Rome, to that of Corinth, at the time when there was a dissension in the latter. This we know to have been publicly read for common benefit, in most of the Churches both in former times and in our own." (Eccles. Hist. B. III. xv. xvi.) Origen confirms this. Clement of Alexandria reproduces several pages from his Epistle, calling him "The Apostle Clement," [187:1] and Irenaeus speaks of him as the companion of the Apostles:-- "This man, as he had seen the blessed Apostles and been conversant with them, might be said to have the preaching of the Apostles still echoing [in his ears], and their traditions before his eyes." (Bk. III. ch. iii. 3) Irenaeus, it is to be remembered, died at the end of the second century, and his birth is placed within the first quarter of it, so that, in all probability, he had known numbers of Christians who had conversed with Clement. According to the author of "Supernatural Religion," the great mass of critics assign the Epistle of Clement to between the years A.D. 95-100. In dealing with this Epistle I shall, for argument's sake, assume that Clement quoted from an earlier Gospel than any one of our present ones, and that the one he quoted might be the Gospel according to the Hebrews, and I shall ask the same question that I asked respecting Justin Martyr--What views of Christ's Person and work and doctrine did he derive from this Gospel of his? The Epistle of Clement is one in which we should scarcely expect to find much reference to the Supernatural, for it is written throughout for the one practical purpose of healing the divisions in the Church of Corinth. These the writer ascribes to envy, and cites a number of Scripture examples of the evil effects of this disposition and the good effects of the contrary one. He adheres to this purpose throughout, and every word he writes bears more or less directly on his subject. Yet in this document, from which, by its design, the subject of the supernatural seems excluded, we have all the leading features of supernatural Christianity. We have the Father sending the Son (ch. xlii.); we have the Son coming of the seed of Jacob according to the Flesh (ch. xxxii.); we have the words, "Our Lord Jesus Christ, the sceptre of the Majesty of God, did not come in the pomp of pride and arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him" (ch. xvi.); and at the end of the same we have:-- "If the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?" Clement describes Him in the words of the Epistle to the Hebrews as One-- "Who, being the brightness of His [God's] Majesty, is by so much greater than the angels as He hath by inheritance obtained a more excellent name than they." (Ch. xxxvi.) We have Clement speaking continually of the Death of Jesus as taking place for the highest of supernatural purposes,--the reconciliation of all men to God. "Let us look," he writes, "steadfastly to the Blood of Christ, and see how precious that Blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world." (Ch. vii.) Again, "And thus they made it manifest that Redemption should flow through the Blood of the Lord to all them that believe and hope in God." (Ch. xii.) Again, "On account of the love He bore us, Jesus Christ our Lord gave His Blood for us by the will of God, His Flesh for our flesh, and His Soul for our souls." (Ch. xlix.) His sufferings are apparently said by Clement to be the sufferings of God. (Ch. ii.) But, above all, the statement of the truth of our Lord's Resurrection, and of ours through His, is as explicit as possible:-- "Let us consider, beloved, how the Lord continually proves to us that there shall be a future resurrection, of which He has rendered the Lord Jesus the first fruits by raising Him from the dead." (Ch. xxiv.) "[The Apostles] having therefore received their orders, and being fully assured by the Resurrection of our Lord Jesus Christ, and established in the Word of God, with full assurance of the Holy Ghost, they went forth proclaiming that the Kingdom of God was at hand." (Ch. xlii.) When we look to Clement's theology, we find it to have been what would now be called, in the truest and best sense of the word, "Evangelical," thus:-- "We too, being called by His Will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which from the beginning Almighty God has justified all men." (Ch. xxxii.) Again:-- "All these the Great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassion through Jesus Christ our Lord." And he ends his Epistle with the following prayer:-- "May God, who seeth all things, and Who is the Ruler of all Spirits and the Lord of all Flesh--Who chose our Lord Jesus, and us through Him to be a peculiar people--grant to every soul that calleth upon His glorious and holy Name, faith, fear, peace, patience, long suffering, self-control, purity and sobriety, to the well pleasing of His Name through our High Priest and Protector Jesus Christ." (Ch. lviii.) But with all this his Christianity seems to have been Ecclesiastical, in the technical sense of the word. He seems to have had a much clearer and firmer hold than Justin had of the truth that Christ instituted, not merely a philosophy or system of teaching, but a mystical body or visible Church, having its gradations of officers corresponding to the officers of the Jewish Ecclesiastical system, and its orderly arrangements of worship. (Ch. xl-xlii.) Now this is the Christianity of a man who lived at least sixty or seventy years nearer to the fountain head of Christian truth than did Justin Martyr, whose witness to dogmatical or supernatural Christianity we have shown at some length. It is also gathered out of a comparatively short book, not one sixth of the length of the writings of Justin, and composed solely for an undogmatic purpose. His views of Christ and His work are precisely the same as those of Justin. By all rule of rationalistic analogy they ought to have been less "ecclesiastical," but in some respects they are more so. Clement certainly seems to bring out more fully our Lord's Resurrection (taking into consideration, that is, the scope of his one remaining book and its brevity), and the Resurrection of Christ is the crowning miracle which stamps the whole dispensation as supernatural. So far, then, as the Supernatural is concerned, it makes no difference whatsoever whether Clement used the Gospel according to St. Matthew or the Gospel according to the Hebrews. His Gospel, whatever it was, not only filled his heart with an intense and absorbing love of Christ, and a desire that all men should imitate Him, but it filled his mind with that view of the religion of Christ which we call supernatural and evangelical, but which the author of "Supernatural Religion" calls ecclesiastical. The question now arises, not so much from whom, but when, did he receive this view of Christ and His system. I do not mean, of course, the more minute features, but the substance. To what period must his reminiscences as a Christian extend? What time must his experiences cover? Irenaeus, in the place I have quoted, speaks of him as the companion of Apostles, Clement of Alexandria as an Apostle, Eusebius and Origen as the fellow-labourer of St. Paul. Now, I will not at present insist upon the more than likelihood that such was the fact. I will, for argument's sake, assume that he was some other Clement; but, whoever he was, one thing respecting him is certain--that the knowledge of Christianity was not poured into him at the moment when he wrote his Epistle, nor did he receive it ten--twenty--thirty years before. St. Peter and St. Paul were martyred in A.D. 68; the rest of the Apostolic College were dispersed long before. This Epistle shows little or no trace of the peculiar Johannean teaching or tradition of the Apostle who survived all the others; so, unless he had received his Christian teaching some years before the Martyrdom of the two Apostles Peter and Paul, that is, some time before A.D. 68, probably many years, I do not see that there can have been the smallest ground even for the tradition of the very next generation after his own that he knew the Apostles. Such a tradition could not possibly have been connected with the name of a man who became a Christian late in the century. Now, supposing that he was sixty-five years old when he wrote his Epistle, he was born about the time of our Lord's Death: he was consequently a contemporary of the generation that had witnessed the Death and Resurrection of Christ and the founding of the Church. If he had ever been in Jerusalem before its destruction, he must have fallen in with multitudes of surviving Christians of the 5,000 who were converted on and just after the day of Pentecost. His Christian reminiscences, then, must have extended far into the age of the contemporaries of Christ. A man who was twenty-five years old at the time of the Resurrection of Christ would scarcely be reckoned an old man at the time of the destruction of Jerusalem. Clement consequently might have spent twenty of the best years of his life in the company of persons who were old enough to have seen the Lord in the Flesh. [193:1] So that his knowledge of the Death and Resurrection of Christ, and the founding of the Church, even if he had never seen St. Paul or any other Apostle, must have been derived from a generation of men, all the older members of which wore Christians of the Pentecostal period. Now when we come to compare the Epistle of Clement with the only remaining Christian literature of the earliest period, _i.e._ the earlier Epistles of St. Paul, we find both the account of Christ and the Theology built upon that account, to be the same in the one and in the other. The supernatural fact respecting Christ to which the earliest Epistles of St. Paul most prominently refer, was His Resurrection as the pledge of ours, and this is the fact respecting Christ which is put most prominently forward by Clement, and for the same purpose. The First Epistle to the Corinthians is referred to by Clement in the words:-- "Take up the Epistle of the Blessed Apostle Paul. What did he write to you at the time when the Gospel first began to be preached? Truly, under the inspiration of the Spirit ([Greek: pneumatikôs]) he wrote to you concerning himself and Cephas and Apollos, because even then parties had been formed among you." (Ch. xlvii.) The other reproductions of the language of St. Paul's Epistles are numerous, and I give them in a note. [194:1] The reader will see at a glance that the Theology or Christology of Clement was that of the earliest writings of the Church of which we have any remains, and to these he himself frequently and unmistakably refers. The earlier Epistles of St. Paul, as those to the Thessalonians, Galatians, Corinthians, and Romans, are acknowledged on all hands, even by advanced German Rationalists, to be the genuine works of the Apostle Paul; indeed one might as well deny that such a man ever existed as question their authenticity. The First Epistle to the Corinthians, which is the longest and most dogmatic of the earlier ones, cannot have been written after the year 58. In a considerable number of chronological tables to which I have referred, the earliest date is the year 52, and the latest 58. To the First Epistle to the Thessalonians, which is undoubtedly the earliest of all, the earliest date assigned is 47, and the latest 53. Now it is ever to be remembered that in each of these--the First to the Thessalonians and the First to the Corinthians--we have enunciations of the great crowning supernatural event of Scripture--the Resurrection of Christ and our Resurrection as depending upon it, which are unsurpassed in the rest of Scripture. So that in the first Christian writing which has come down to us, we have the great fact of Supernatural Religion, which carries with it all the rest. The fullest enunciation of the evidences of the Resurrection is in a writing whose date cannot be later than 58, and runs thus:-- "Moreover, brethren, I declare unto you the Gospel which I preached unto you, which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures. And that He was seen of Cephas, then of the twelve. After that [196:1] He was seen of above five hundred brethren at once, of whom the greater part remain unto this present [twenty-five years after the event] but some are fallen asleep. After that He was seen of James, then of all the Apostles, and last of all He was seen of me also." (1 Cor. xv. 1.) If the reader compares this with the accounts in any one of the Four, he will find that it gives the fullest list of our Lord's appearances which has come down to us, and this, be it remembered, forming part of the most categorical declaration of what the Gospel is, to be found in the New Testament. [196:1] A man, then, writes in A.D. 57 or earlier, that another, Who had died in A.D. 32 had been seen by a number of persons, and among these, by 500 persons at once, of whom the greater part were alive when he wrote, and implying that the story had been believed ever since, and received by him (the writer) from those who had seen this Jesus, and that the fact was so essential to the religion that it was itself called "the Gospel," a name continually given to the whole system of Christianity, and moreover that he himself, when in company with others, had seen this Jesus at noon-day, and, the history asserts, had been blinded by the sight. Now let the reader recall to his mind any public man who died twenty-five years ago, that is, in 1850, and imagine this man appearing, not as a disembodied spirit, but in his resuscitated body to first one of his friends, then to eleven or twelve, then to another, then to five hundred persons at one time, and a flourishing and aggressive institution founded upon this his appearance, and numbers of persons giving up their property, and breaking with all their friends, and adopting a new religion, and a new course of life of great self-denial, and even encountering bitter persecution and death, simply because they believed this man to be alive from the dead, and moreover some professing to do miracles, and to confer the power of doing miracles in the name and by the power of this risen man. Let the reader, I say, try to imagine all this, and then he will be able to judge of the credulity with which the author credits his readers when he writes:-- "All history shows how rapidly pious memory exaggerates and idealizes the traditions of the past, and simple actions might readily be transformed into miracles as the narrative circulated, in a period so prone to superstition, and so characterized by love of the marvellous." (Vol. ii. p. 209.) "All history," the author says; but why does he not give us a few instances out of "all history," that we might compare them with this Gospel account, and see if there was anything like it? Such a story, if false, is not a myth. A myth is the slow growth of falsehood through long ages, and this story of the Resurrection was written circumstantially within twenty years of its promulgation, by one who had been an unbeliever, and who had conferred with those who must have been the original promoters of the falsehood, if it be one. To call such a story a myth, is simply to shirk the odium of calling it by its right name, or more probably to avoid having to meet the astounding historical difficulty of supposing that men endured what the Apostles endured for what they must have known to have been a falsehood, and the still more astounding difficulty that One Whom the author of "Supernatural Religion" allows to have been a Teacher Who "carried morality to the sublimest point attained or even attainable by humanity," and Whose "life, as far as we can estimate it, was uniformly noble and consistent with his lofty principles," should have impressed a character of such deep-rooted fraud and falsehood on His most intimate friends. The author of "Supernatural Religion" has, however, added another to the many proofs of the truth of the Gospel. In his elaborate book of 1,000 pages of attack on the authenticity of the Evangelists he has shown, with a clearness which, I think, has never been before realized, the great fact that from the first there has been but one account of Jesus Christ. In the writings of heathens, of Jews, of heretics, [199:1] in lost gospels, in contemporary accounts, in the earliest traditions of the Church, there appears but one account, the account called by its first proclaimers the Gospel; and the only explanation of the existence of this Gospel is its truth. THE END. [FOOTNOTES] [3:1] Papias, for instance, actually mentions St. Mark by name as writing a gospel under the influence of St. Peter. The author of "Supernatural Religion" devotes ten pages to an attempt to prove that this St. Mark's Gospel could not be ours. (Vol. i. pp. 448-459.) [6:1] I need hardly say that I myself hold the genuineness of the Greek recension. The reader who desires to see the false reasonings and groundless assumptions of the author of "Supernatural Religion" respecting the Ignatian epistles thoroughly exposed should read Professor Lightfoot's article in the "Contemporary Review" of February, 1875. In pages 341-345 of this article there is an examination of the nature and trustworthiness of the learning displayed in the footnotes of this pretentious book, which is particularly valuable. I am glad to see that the professor has modified, in this article, the expression of his former opinion that the excerpta called the Curetonian recension is to be regarded as the only genuine one. "Elsewhere," the professor writes (referring to an essay in his commentary on the Philippians), "I had acquiesced in the earlier opinion of Lipsius, who ascribed them (_i.e._, the Greek or Vossian recension) to an interpolator writing about A.D. 140. Now, however, I am obliged to confess that I have grave and increasing doubts whether, after all, they are not the genuine utterances of Ignatius himself." [10:1] [Greek: Ou gar monon en Hellêsi dia Sôkratous hypo logou êlenchthê tauta, alla kai en Barbarois hyp' autou tou Logou morphôthentos kai anthrôpou genomenou kai Iêsou Christou klêthentous.] [10:2] Such is a perfectly allowable translation of [Greek: kai ton par' autou hyion elthonta kai didaxanta hêmas tauta, kai ton tôn allôn hepomenôn kai exomoioumenôn agathôn angelôn straton, pneuma te to prophêtikon sebometha kai proskynoumen.] As there is nothing approaching to angel worship in Justin, such a rendering seems absolutely necessary. [15:1] "For the law promulgated in Horeb is now old, and belongs to you alone; but this is for all universally. Now law placed against law has abrogated that which is before it, and a covenant which comes after in like manner has put an end to the previous one; and an eternal and final law--namely, Christ--has been given to us." (Heb. viii. 6-13; Dial. ch. xi.) [15:2] "For the true spiritual Israel and descendants of Judah, Jacob, Isaac, and Abraham (who in uncircumcision was approved of and blessed by God on account of his faith, and called the father of many nations) are we who have been led to God through this crucified Christ, as shall be demonstrated while we proceed." (Phil. iii. 3, compared with Romans, iv. 12-18; Dial. ch. xi.) [17:1] This, of course, was a Jewish adversary's view of the Christian doctrine of the Godhead of Christ, which Justin elsewhere modifies by showing the subordination of the Son to the Father in all things. [19:1] [Greek: En gar tois apomnêmoneumasi, ha phêmi hypo tôn apostolôn autou kai tôn ekeinois parakolouthêsantôn syntetachthai, hoti hidrôs hôsei thromboi katecheito autou euchomenou.] (Dial. ch. ciii.) [20:1] [Greek: Kai to eipein metônomakenai auton Petron hena tôn apostolôn, kai gegraphthai en tois apomnêmoneumasin autou gegenêmenon kai touto, k.t.l.] On this question the author of "Supernatural Religion" remarks, "According to the usual language of Justin, and upon strictly critical grounds, the [Greek: autou] in this passage must be ascribed to Peter; and Justin therefore seems to ascribe the Memoirs to that Apostle, and to speak consequently of a Gospel of Peter." (Vol. i. p. 417.) [28:1] That of our Lord being born in a cave. [29:1] [Greek: Iôannou gar kathezomenou.] [34:1] Justin has [Greek: hidrôs hôsei thromboi]; St. Luke, [Greek: ho hidrôs autou hôsei thromboi haimatos]. The author of "Supernatural Religion" lays great stress upon the omission of [Greek: haimatos], as indicating that Justin did not know anything about St. Luke; but we have to remember, first, that St. Luke alone mentions _any_ sweat of our Lord in His agony; secondly, that the account in Justin is said to be taken from "Memoirs drawn up by Apostles and _those who followed them_," _St. Luke being only one of those who followed_; thirdly, Justin and St. Luke both use a very scarce word, [Greek: thromboi]; fourthly, Justin and St. Luke both qualify this word by [Greek: hôsei]. If we add to this the fact that [Greek: thromboi] seems naturally associated with blood in several authors, the probability seems almost to reach certainty, that Justin had St. Luke's account in his mind. The single omission is far more easy to be accounted for than the four coincidences. [37:1] And He said unto them, "These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms concerning me." (Luke xxiii. 44.) [48:1] It is the reading of Codices B and C of the Codex Sinaiticus of the Syriac, and of a number of Fathers and Versions. [51:1] [Greek: Hekastos gar tis apo merous tou spermatikou theiou logou to syngenes horôn kalôs ephthenxato.] [63:1] For instance, in vol. ii. p. 42, &c., he speaks of one of Tischendorf's assertions as "a conclusion the audacity of which can scarcely be exceeded."--Then, "This is, however, almost surpassed by the treatment of Canon Westcott."--Then, "The unwarranted inference of Tischendorf."--"There is no ground for Tischendorf's assumption."--"Tischendorf, the self-constituted modern Defensor Fidei, asserts with an assurance which can scarcely be characterized otherwise than as an unpardonable calculation upon the ignorance of his readers."--"Canon Westcott says, with an assurance which, considering the nature of the evidence, is singular."--"Even Dr. Westcott states," &c.--For Tertullian his contempt seems unbounded: indeed we way say the same of all the Fathers. Numberless times does he speak of their "uncritical spirit." The only person for whom he seems to have a respect is the heretic Marcion. Even rationalists, such as Credner and Ewald, are handled severely when they differ from him. The above are culled from a few pages. [69:1] [Greek: Hoti Theos hypemeine gennêthênai kai anthrôpos genesthai.] [69:2] [Greek: Ex hôn diarrhêdên outous autos ho staurotheis hoti Theos kai anthrôpos, kai stauroumenos kai apothnêskôn kekêrygmenos apodeiknytai.] [70:1] The reader must remember that Justin puts this expression, which seems to imply a duality of Godhead, into the mouth of an adversary. In other places, as I shall show, he very distinctly guards against such a notion, by asserting the true and proper Sonship of the Word and his perfect subordination to His Father. There is a passage precisely similar in ch. lv. [71:1] "I continued: Moreover, I consider it necessary to repeat to you the words which narrate how He is both Angel and God and Lord, and Who appeared as a Man to Abraham." (Dial. ch. lviii.) "Permit me, further, to show you from the Book of Exodus, how this same One, Who is both Angel, and God, and Lord, and Man." (Dial. ch. lix.) "God begat before all creatures, a Beginning, a certain rational Power from Himself, Who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos." (Dial. ch. lxi.) "The Word of Wisdom, Who is Himself this God, begotten of the Father of all things, and Word, and Wisdom, and Power, and the Glory of the Begetter, will bear evidence to me," &c. (Dial. lxi.) "Therefore these words testify explicitly that He is witnessed to by Him Who established these things [_i.e._ the Father] as deserving to be worshipped, as God and as Christ." (Dial. lxiii.) The reader will find other declarations, most of which are equally explicit, in Dial. ch. lvi. (at the end), ch. lvii. (at the end), lxii. (middle), lxviii. (at middle and end), lxxiv. (middle), lxxv., lxxvi. (made Him known, being Christ, as God strong and to be worshipped), lxxxv. (twice called the Lord of Hosts), lxxxvii. (where Christ is declared to be pre-existent God), cxiii. (he [Joshua] was neither Christ, Who is God, nor the Son of God), cxv. (our Priest, Who is God, and Christ, the Son of God, the Father of all), cxxiv. (Now I have proved at length that Christ is called God), cxxv. (He ministered to the will of the Father, yet nevertheless is God), cxxvi. (thrice in this chapter), cxxvii., cxxviii., cxxix. [73:1] I adopt this phrase because, it is used by Justin. His words are [Greek: arithmô onta heteron]. (Dial. ch. lxii.) [74:1] [Greek: Hoti archên pro pantôn tôn ktismatôn ho Theos gegennêke dynamin tina ex heautou logikên, k.t.l.] [77:1] Dr. Pusey translates this passage thus:--"For all that the philosophers and legislators at any time declared or discovered aright, they accomplished according to their portion of discovery and contemplation of the Word; but as they did not know all the properties of the Word which is Christ," &c. [77:2] Translated by Dr. Pusey, "Seminal Divine Word." [78:1] A few pages further on I shall show that the mode of reasoning adopted by the author of "Supernatural Religion," in drawing inferences from the ways in which Justin expresses the idea of St. John's [Greek: ho logos sarx egeneto] would, if we adopted it, lead us to some very startling conclusions. [84:1] The following are some instances:--"God sent not His Son into the world to condemn the world." "He Whom God sent."--John iii. 17, 23. "My meat is to do the will of Him that sent me." "Jesus Christ, Whom Thou hast sent." "As my Father sent me, so send I you," &c. [85:1] This passage does not occur among the remarks upon Justin Martyr's quotations, but among those on the Clementine Homilies. However, it seems to be used to prove that the Gospel of St. John was published after the writing of the Clementines, which the author seems to think were themselves posterior to Justin. [86:1] I say the "necessary" developments, because Holy Scripture is given to the Church to be expounded and applied, and in order to this its doctrine must be collected out of many scattered statements, and stated and guarded, and this is its being developed. The Persons, the attributes, and the works of the three Persons of the Godhead are so described in Holy Scripture as Divine, and They are so conjoined in the works of Creation, Providence, and Grace, that we cannot but contemplate Them as associated together, and cannot but draw an impassable gulf between Their existence and that of all creatures, and we cannot but adoringly contemplate Their relations one to another, and hence the necessary development of the Christian dogma as contained in the Creeds. [91:1] [Greek: Ton di' hêmas tou anthrôpous kai dia tên hêmeteran sôtêrian katelthonta ek tôn ouranôn, kai sarkôthenta ek Pneumatos Hagiou kai Marias tês parthenou, kai enanthrôpêsanta, k.t.l.] [94:1] Though of course not as regards _time_, for all Catholics hold the Eternal Generation, that there never was a time in which the Father was not a Father; nor as regards power or extension, for whatever the Father does that the Son does also, and wherever the Father is there is the Son also. [100:1] Eusebius, B. ii. ch. v. [106:1] Apol. i. 14. [107:1] The spirit of this verse, and its form of expression, are quite those of the Gospel of St. John; and it serves to form a link of union between the three Synoptic Gospels and the Fourth, and to point to the vast and weighty mass of discourses of the Lord which are not related except by St. John. Alford in loco. [117:1] If the reader desires to see Logos doctrine expressed in philosophic terminology, he can find it in some of the extracts from Philo given in the notes of "Supernatural Religion" vol. ii. pp. 272-298. Can there be a greater contrast than that between St. John's terse, concise, simple, enunciations and the following: [Greek: Kai ou monon phôs, alla kai pantos heterou phôtos archetypon mallon de archetypou presbyteron kai anôteron, Logon echon paradeigmatos to men gar paradeigma ho plêrestatos ên autou Logos, k.t.l.]--De Somniis, i. 15, Mang. i. 634. There is no particularly advanced philosophic terminology here, and yet there is a profound difference between both the thought and wording of this sentence of Philo and St. John's four enunciations of the Logos. Again, [Greek: Dêlon de hoti kai hê archetypos sphragis, hon phamen einai kosmon noêton, autos an eiê to archetypon paradeigma, idea tôn ideôn, ho Theou Logos.]--De Mundi Opificio Mang. vol. i. p. 8. "It is manifest also that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the word of God." (Yonge's Translation.) [126:1] "When He came into the world He was manifested as God and man. And it is easy to perceive the man in Him when He hungers and shows exhaustion, and is weary and athirst, and withdraws in fear, and is in prayer and in grief, and sleeps on a boat's pillow, and entreats the removal of the cup of suffering, and sweats in an agony, and is strengthened by an angel, and betrayed by a Judas, and mocked by Caiaphas, and set at naught by Herod, and scourged by Pilate, and derided by the soldiers, and nailed to the tree by the Jews, and with a cry commits His spirit to His Father, and drops His head and gives up the ghost, and has His side pierced by a spear, and is wrapped in linen and laid in a tomb, and is raised by the Father from the dead. And the Divine in Him, on the other hand, is equally manifest when He is worshipped by angels, and seen by shepherds, and waited for by Simeon, and testified of by Anna, and inquired after by wise men, and pointed out by a star, and at a marriage makes wine of water, and chides the sea when tossed by the violence of winds, and walks upon the deep, and makes one see who was blind from birth, and raises Lazarus when dead for four days, and works many wonders, and forgives sins, and grants power to His disciples." [152:1] History affords multitudes of instances, but an example may be selected from one of the most critical periods of modern history. Let it be granted that Louis the Sixteenth of France and his Queen had all the defects attributed to them by the most hostile of serious historians; let all the excuses possible be made for his predecessor, Louis the Fifteenth, and also for Madame de Pompadour, can it be pretended that there are grounds for affirming that the vices of the two former so far exceeded those of the latter, that their respective fates were plainly and evidently just? That whilst the two former died in their beds, after a life of the most extreme luxury, the others merited to stand forth through coming time, as examples of the most appalling and calamitous tragedy. (Mivart's "Genesis of Species," ch. ix.) [155:1] What sign showest Thou us? Destroy this temple, and in three days I will raise it up: but He spake of the temple of His Body. (John ii. 19-21) An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it but the sign of the Prophet Jonas, for as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth. (Matt. xii. 39, 40) God commandeth all men everywhere to repent, because He hath appointed a day on which He will judge the world in righteousness by that man whom He hath chosen, whereof He hath given assurance unto all men in that He raised Him from the dead. (Acts xvii. 30.) [158:1] This sentence seems extremely carelessly worded. The author cannot possibly mean that our ignorance is the anomaly, for throughout his whole work he assumes that ignorance is the rule in all matters, moral, physical, historical. The Fathers of the second century knew nothing of the Evangelists. St. John knows nothing of the writings of his brother Evangelists. They are all assumed to be ignorant of what they have not actually recorded. We know nothing of vital force, or physical force, or of a revelation. In fact, God Himself is the Unknowable. [164:1] Perhaps 1 Tim. i. 20, iv. 14; 2 Tim i. 6, may refer to such gifts; but the contrast between such slight intimations and the full recognition in 1 Cor. xii. and xiv. is very great. [168:1] "The author [of the book of Enoch] not only relates the fall of the angels through love for the daughters of men, but gives the names of twenty-one of them, and their leaders, of whom Jequn was he who seduced the Holy Angels, and Ashbeel it was who gave them evil counsel and corrupted them. A third, Gadreel, was he who seduced Eve. He also taught to the children of men the use and manufacture of all murderous weapons, of coats of mail, shields, swords, and of all the implements of war. Another evil angel, named Penemue, taught them many mysteries of wisdom. He instructed men in the art of writing, with paper and ink, by means of which, the author remarks, many fall into sin, even to the present day. Kaodejâ, another evil angel, taught the human race all the wicked practices of spirits and demons, and also magic and exorcism. The offspring of the fallen angels and of the daughters of men, were giants whose height was 3,000 ells, of these are the demons working evil upon earth. Azayel taught men various arts, the making of bracelets and ornaments, the use of cosmetics, the way to beautify the eyebrows, precious stones and all dye-stuffs and metals, &c. The stars are represented as animated beings. Enoch sees seven stars bound together in space like great mountains, and flaming with fire, and he enquires of the angel who leads him on account of what sin they are so bound. Uriel informs him that they are stars which have transgressed the commands of the Most High, and they are thus bound until ten thousand worlds, the number of the days of their transgression, shall be accomplished." So far for the "Angelology." As to the demons, "Their number is infinite ... they are about as close as the earth thrown up out of a newly made grave. It is stated that each man has 10,000 demons at his right hand, and 1,000 on his left. The crush in the synagogue on the Sabbath arises from them, also the dresses of the Rabbins become so old and torn through their rubbing; in like manner also they cause the tottering of the feet. He who wishes to discover these spirits must take sifted ashes and strew them about his bed, and in the morning he will perceive their footprints upon them like a cock's tread. If any one wish to see them, he must take the after-birth of a black cat, which has been littered by a first-born black cat, and whose mother was also a first-birth, burn and reduce it to powder, and put some of it on his eyes, and he will see them." (Vol. i. pp. 104 and 111). And this is the stuff which the author would have us believe was the real origin of the supernatural in the life of Jesus! [170:1] See also Mark v. 42 (healing of Jairus' daughter), "They were astonished with a great astonishment." Mark vii. 37 (healing of deaf man with impediment in his speech), "They were beyond measure astonished." Luke v. 9, "He was astonished at the draught of fishes;" viii. 56, "Her parents were astonished." [178:1] There cannot be the slightest doubt but that certain cases of madness or mania present all the appearances of possession as it is described in Scripture. Another personality, generally intensely evil, has possession of the mind, speaks instead of the afflicted person, throws the patient into convulsions,--in fact, exhibits all the symptoms of the ancient demoniacs. I have now before me the record of five or six such cases attested by German physicians. [183:1] The reader will find the references to it discussed in a dissertation at the end of Whiston's "Josephus." Lardner utterly denies its authenticity. Daubuz, however, has, I think, clearly proved its style and phraseology to be those of Josephus. [185:1] Singular that he should say "out of Palestine," for if they were false they would be first heard of at a distance from the scene of their supposed occurrence. Jerusalem, so full of bitter enemies of Christ, was the last place in which His Resurrection was likely to be promulgated. [187:1] Miscellanies, IV. ch. xvii. [193:1] Let the reader remember that, if this be an assumption, the contrary assumption is infinitely the more unlikely. Our assumption is founded on the direct assertion of two writers of the second century, one of whom asserts that Clement was a close companion of Apostles, another that he was an Apostle: meaning, of course, such an one as Barnabas. A writer of the early part of the next century, Origen, asserts that he was the person mentioned in St. Paul's Epistle, and the principal Ecclesiastical Historian who lived within two hundred years of his time corroborates this. [194:1] "Ye ... were more willing to give than to receive" (ch. ii.). A reminiscence of St. Paul's quotation of Christ's words to be found in Acts xx. 35. "Ready to every good work" (ch. ii). Titus iii. 1. "Every kind of honour and happiness was bestowed upon you (ch. iii). Reminiscence of I Corinth. iv. 8. "Let us be imitators of them who in goat skins and sheep skins went about proclaiming the coming of Christ" (ch. xvii). Heb. xi. 37. "To us who have fled for refuge to his compassions" (ch. xx.). Reminiscence of Heb. vii. "Let us esteem those who have the rule over us." I Thess. v. 12, 13; Heb. xiii. 17. "Not by preferring one to another." 1 Tim. v. 21. "A future Resurrection, of which He has rendered the Lord Jesus the first fruits by raising Him from the dead" (ch. xxiv.). 1 Cor. xv. 20; Col. i. 18. "Nothing is impossible with God except to lie" (ch. xxvii.). Tit. i. 2; Heb. vi. 18. "From whom [Jacob] was descended our Lord Jesus Christ according to the flesh" (ch. xxxii.). Rom. ix. 5. "For [Scripture] saith, 'eye hath not seen,'" &c. (ch. xxxiv.). Cor. ii. 9. "Not only they that do them, but also those that take pleasure in them that do them" (ch. xxxv.). Rom. i. 32. Ch. xxxvi. contains distinct reference to Heb. i. I gave an extract above. "Let us take our body for an example. The head is nothing without the feet ... yea, the very smallest members of our body are necessary and useful" (ch. xxxvii.), 1 Corinth. xii. 12, &c. "Let every one be subject to his neighbour according to the special gift bestowed upon him" ([Greek: kathôs kai etethê en tô charismati autou]) (ch. xxxviii.). Rom. xii. 1-4; Ephes. iv. 8-12. "The blessed Moses, also, 'a faithful servant in all his house'" (ch. xliii.). Heb. iii. 5. "Have we not all one God and one Christ? Is there not one Spirit of grace poured upon us? Have we not one calling in Christ?" (ch. xlvi.). Ephes. iv. 4-6. "And have reached such a height of madness as to forget that we are members one of another" (ch. xlvi.). Rom. xii. 5. "Love beareth all things ... is long suffering in all things" (ch. xlix.). 1 Cor. xiii. 4. [196:1] One is in amazement when one reads, in the work of a man who professes to have such a love of truth, the words, "The fact is, that we have absolutely no contemporaneous history at all as to what the first promulgators of Christianity actually asserted" (vol. i. p. 193). This writer, as far as I remember, gives us no reason to believe that he doubts the authenticity of St. Paul's earlier Epistles. Again, what is "contemporary history?" Surely, if a man was now to write the history of the Crimean war in 1854-5, it would be a contemporary history. [199:1] Celsus, for instance, who had been some time dead when Origen refuted him, knew no other account than the one which he calumniated; Josephus the Jew knew no other, Trypho suggests no counter story. The wild exaggerations of the heretics refuted by Irenaeus all presupposed the one narrative, and can have had no other basis. 
24984	----	None 
36267	----	WHEN WERE OUR GOSPELS WRITTEN? By Charles Bradlaugh [Fourth Edition] London: Freethought Publishing Company, 28, Stonecutter Street E.C. 1881. London: Printed By Annie Besant And Charles Bradlaugh, 28, Stonecutter Street, E.C. PREFATORY NOTE TO FOURTH EDITION. Since this pamphlet was originally penned in 1867, the author of "Supernatural Religion" has in his three volumes placed a very storehouse of information within the easy reach of every student, and many of Dr. Teschendorf's reckless statements have been effectively dealt with in that masterly work. In the present brief pamphlet there is only the very merest index to matters which in "Supernatural Religion" are exhaustively treated. Part II. of "The Freethinkers' Text-Book," by Mrs Besant, has travelled over the same ground with much care, and has given exact reference to authorities on each point. The Religious Tract Society, some time since, issued, prefaced with their high commendation, a translation of a pamphlet by Dr. Constantine Tischendorf, entitled "When were our Gospels Written?" In the introductory preface we are not unfairly told that "on the credibility of the four Gospels the whole of Christianity rests, as a building on its foundations." It is proposed in this brief essay to deal with the character of Dr. Tischendorf's advocacy, then to examine the genuineness of the four Gospels, as affirmed by the Religious Tract Society's pamphlet, and at the same time to ascertain, so far as is possible in the space, how far the Gospel narrative is credible. The Religious Tract Society state that Dr. Tischendorf's _brochure_ is a repetition of "arguments for the genuineness and authenticity of the four Gospels," which the erudite Doctor had previously published for the learned classes, "with explanations" now given in addition, to render the arguments "intelligible" to meaner capacities; and as the "Infidel" and "Deist" are especially referred to as likely to be overthrown by this pamphlet, we may presume that the society considers that in the 119 pages--which the translated essay occupies--they have presented the best paper that can be issued on their behalf for popular reading on this question. The praise accorded by the society, and sundry laudations appropriated with much modesty in his own preface by Dr. Constantine Tischendorf to himself, compel one at the outset to regard the Christian manifesto as a most formidable production. The Society's translator impressively tells us that the pamphlet has been three times printed in German and twice in France; that it has been issued in Dutch and Russian, and is done into Italian by an Archbishop with the actual approbation of the Pope. The author's preface adds an account of his great journeyings and heavy travelling expenses incurred out of an original capital of a "few unpaid bills," ending in the discovery of a basketful of old parchments destined for the flames by the Christian monks in charge, but which from the hands of Dr. Teschendorf are used by the Religious Tract Society to neutralise all doubts, and to "blow to pieces" the Rationalistic criticism of Germany and the coarser Infidelity of England. Doubtless Dr. Teschendorf and the Society consider it some evidence in favor of the genuineness and authenticity of the four Gospels that the learned Doctor was enabled to spend 5,000 dollars out of less than nothing, and that the Pope regards his pamphlet with favor, or they would not trouble to print such statements. We frankly accord them the full advantage of any argument which may fairly be based on such facts. An autograph letter of endorsement by the Pope is certainly a matter which a Protestant Tract Society--who regard "the scarlet whore at Babylon" with horror--may well be proud of. Dr. Tischendorf states that he has since 1839 devoted himself to the textual study of the New Testament, and it ought to be interesting to the orthodox to know that, as a result of twenty-seven years' labor, he now declares that "it has been placed beyond doubt that the original text.... had in many places undergone such serious modifications of meaning, as to leave us in painful uncertainty as to what the apostles had actually written," and that "the right course to take" "is to set aside the received text altogether and to construct a fresh text." This is pleasant news for the true believer, promulgated by authority of the managers of the great Christian depot in Paternoster Row, from whence many scores of thousands of copies of this incorrect received text have nevertheless been issued without comment to the public, even since the society have published in English Dr. Tischendorf s declaration of its unreliable character. With the modesty and honorable reticence peculiar to-great men, Dr. Tischendorf records his successes in reading hitherto unreadable parchments, and we learn that he has received approval from "several learned bodies, and even from crowned heads," for his wonderful performances. As a consistent Christian, who knows that the "powers that be are ordained of God," our "critic without rival," for so he prints himself, regards the praise of crowned heads as higher in degree than that of learned bodies. The Doctor discovered in 1844 the MS. on which he now relies to confute audacious Infidelity, in the Convent of St. Catherine at Sinai; he brought away a portion, and handed! that portion, on his return, to the Saxon Government--they paying all expenses. The Doctor, however, did not then divulge where he had found the MS. It was for the advantage of humankind that the place should be known at once, for, at least, two reasons. First, because by aid of the remainder of this MS.--"the most precious Bible treasure in existence"--the faulty text of the New Testament was to be reconstructed; and the sooner the work was done the better for believers in Christianity. And, secondly, the whole story of the discovery might then have been more easily confirmed in every particular. For fifteen years, at least, Dr. Tischendorf hid from the world the precise locality in which his treasure had been discovered. Nay, he was even fearful when he knew that other Christians were trying to find the true text, and he experienced "peculiar satisfaction" when he ascertained that his silence had misled some pious searchers after reliable copies of God's message to all humankind; although all this time he was well aware that our received copies of God's revelation had undergone "serious modifications" since the message had been delivered from the Holy Ghost by means of the Evangelists. In 1853, "nine years after the original discovery," Dr. Tischendorf again visited the Sinai convent, but although he had "enjoined on the monks to take religious care" of the remains of which they, on the former occasion, would not yield up possession, he, on this second occasion, and apparently after careful search, discovered "eleven short lines," which convinced him that the greater part of the MS. had been destroyed. He still, however, kept the place secret, although he had no longer any known reason for so doing; and, having obtained an advance of funds from the Russian Government, he, in 1859, tried a third time for his "pearl of St. Catherine," which, in 1853, he felt convinced had been destroyed, and as to which he had nevertheless, in the meantime, been troubled by fears that the good cause might be aided by some other than Dr. Teschendorf discovering and publishing the "priceless treasure," which, according to his previous statements, he must have felt convinced did not longer exist. On this third journey the Doctor discovered "the very fragments which, fifteen years before, he had taken out of the basket," "and also other parts of the Old Testament, the New Testament complete, and, in addition, Barnabas and part of Hermas." With wonderful preciseness, and with great audacity, Dr. Tischendorf _refers_ the transcription of the discovered Bible to the first half of the fourth century. Have Dr. Tischendorf's patrons here ever read of MSS. discovered in the same Convent of St. Catherine, at Sinai, of which an account was published by Dr. Constantine Simonides, and concerning which the _Westminster Review_ said, "We share the suspicions, to use the gentlest word which occurs to us, entertained, we believe, by all competent critics and antiquarians." In 1863 Dr. Tischendorf published, at the cost of the Russian Emperor, a splendid but very costly edition of his Sinaitic MS. in columns, with a Latin introduction. The book is an expensive one, and copies of it are not very plentiful in England. Perhaps the Religious Tract Society have not contributed to its circulation so liberally as did the pious Emperor of all the Russias. Surely a text on which our own is to be re-constructed ought to be in the hands at least of every English clergyman and Young Men's Christian Association. "Christianity," writes Dr. Tischendorf, "does not, strictly speaking, rest on the moral teaching of Jesus;" "it rests on his person only." "If we are in error in believing in the person of Christ as taught in the Gospels, then the Church herself is in error, and must be given up as a deception." "All the world knows that our Gospels are nothing else than biographies of Christ." "We have no other source of information with respect to the life of Jesus." So that, according to the Religious Tract Society and its advocate, if the credibility of the Gospel biography be successfully impugned, then the foundations of Christianity are destroyed. It becomes, therefore, of the highest importance to show that the biography of Jesus, as given in the four Gospels, is absolutely incredible and self-contradictory. It is alleged in the Society's preface that all the objections of infidelity have been hitherto unavailing. This is, however, not true. It is rather the fact that the advocates of Christianity when defeated on one point have shuffled to another, either quietly passing the topic without further debate, or loudly declaring that the point abandoned was really so utterly unimportant that it was extremely foolish in the assailant to regard it as worthy attack, and that, in any case, all the arguments had been repeatedly refuted by previous writers. To the following objections to the Gospel narrative the writer refuses to accept as answer, that they have been previously discussed and disposed of. The Gospels which are yet mentioned by the names popularly associated with each do not tell us the hour, or the day, or the month, or--save Luke--the year, in which Jesus was born. The only point on which the critical divines, who have preceded Dr. Teschendorf, generally agree is, that Jesus was not born on Christmas day. The Oxford Chronology, collated with a full score of recognised authorities, gives us a period of more than seven years within which to place the dale. So confused is the story as to the time of the birth, that while Matthew would make Jesus born in the lifetime of Herod, Luke would fix the period of Jesus's birth as after Herod's death. Christmas itself is a day surrounded with curious ceremonies of pagan origin, and in no way serving to fix the 25th December as the natal day. Yet the exact period at which Almighty God, as a baby boy, entered the world to redeem long-suffering humanity from the consequences of Adam's ancient sin, should be of some importance. Nor is there any great certainty as to the place of birth of Christ. The Jews, apparently in the very presence of Jesus, reproached him that he ought to have been born at Bethlehem. Nathaniel regarded him as of Nazareth. Jesus never appears to have said to either, "I was born at Bethlehem." In Matthew ii., 6, we find a quotation from the prophet: "And thou Bethlehem, in the land of Judah, art not the least amongst the princes of Juda, for out of thee shall come a Governor that shall rule my people Israel." Matthew lays the scene of the birth in Bethlehem, and Luke adopts the same place, especially bringing the child to Bethlehem for that purpose, and Matthew tells us it is done to fulfil a prophecy. Micah v., 2, the only place in which similar words occur, is not a prophecy referring to Jesus at all. The words are: "But thou Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting." This is not quoted correctly in Matthew, and can hardly be said by any straining of language to apply to Jesus. The credibility of a story on which Christianity rests is bolstered up by prophecy in default of contemporary corroboration. The difficulties are not lessened in tracing the parentage. In Matthew i., 17, it is stated that "the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations." Why has Matthew made such a mistake in his computation of the genealogies--in the last division we have only thirteen names instead of fourteen, even including the name of Jesus? Is this one of the cases of "painful uncertainty" which has induced the Religious Tract Society and Dr. Tischendorf to wish to set aside the _textus receptus_ altogether? From David to Zorobabel there are in the Old Testament twenty generations; in Matthew, seventeen generations; and in Luke, twenty-three generations. In Matthew from David to Christ there are twenty-eight generations, and in Luke from David to Christ forty-three generations. Yet, according to the Religious Tract Society, it is on the credibility of these genealogies as part of the Gospel history that the foundation of Christianity rests. The genealogy in the first Gospel arriving at David traces to Jesus through Solomon; the third Gospel from David traces through Nathan. In Matthew the names from David are Solomon, Roboam, Abia, Asa, Josaphat, Joram, Ozias; and in the Old Testament we trace the same names from David to Ahaziah, whom I presume to be the same as Ozias. But in 2nd Chronicles xxii., 11, we find one Joash, who is not mentioned in Matthew at all. If the genealogy in Matthew is correct, why is the name not mentioned? Amaziah is mentioned in chap, xxiv., v. 27, and in chap, xxvi., v. 1, Uzziah, neither of whom are mentioned in Matthew, where Ozias is named as begetting Jotham, when in fact three generations of men have come in between. In Matthew and Luke, Zorobabel is represented as the son of Salathiel, while in 1 Chronicles iii., 17--19, Zerubbabel is stated to be the son of Pedaiah, the brother of Salathiel. Matthew says Abind was the son of Zorobabel (chap, i., v. 13). Luke iii., 27, says Zorobabel's son was Rhesa. The Old Testament contradicts both, and gives Meshollam, and Hananiah, and Shelomith, their sister (1 Chronicles iii, 19), as the names of Zorobabel's children. Is this another piece of evidence in favor of Dr. Tischendorf's admirable doctrine, that it is necessary to reconstruct the text? In the genealogies of Matthew and Luke there are only three names agreeing after that of David, viz., Salathiel, Zorobabel, and Joseph--all the rest are utterly different. The attempts at explanation which have been hitherto offered, in order to reconcile these genealogies, are scarcely creditable to the intellects of the Christian apologists. They allege that "Joseph, who by nature was the son of Jacob, in the account of the law was the son of Heli. For Heli and Jacob were brothers by the same mother, and Heli, who was the elder, dying without issue, Jacob, as the law directed, married his widow; in consequence of such marriage, his son Joseph was reputed in the law the son of Heli." This is pure invention to get over a difficulty--an invention not making the matter one whit more clear. For if you suppose that these two persons were brothers, then unless you invent a death of the mother's last husband and the widow's remarriage Jacob and Heli would be the sons of the same father, and the list of the ancestors should be identical in each genealogy. But to get over the difficulty the pious do this. They say, although brothers, they were only half-brothers; although sons of the same mother, they were not sons of the same father, but had different fathers. If so, how is it that Salathiel and Zorobabel occur as father and son in both genealogies? Another fashion of accounting for the contradiction is to give one as the genealogy of Joseph and the other as the genealogy of Mary. "Which?" "Luke," it is said. Why Luke? what are Luke's words? Luke speaks of Jesus being, "as was supposed, the son of Joseph, which was the son of Heli." When Luke says Joseph, the son of Heli, did he mean Mary, the daughter of Heli? Does the Gospel say one thing and mean another? because if that argument is worth anything, then in every case where a man has a theory which disagrees with the text, he may say the text means something else. If this argument be permitted we must abandon in Scriptural criticism the meaning which we should ordinarily intend to convey by any given word. If you believe Luke meant daughter, why does the same word mean son in every other case all through the remainder of the genealogy? And if the genealogy of Matthew be that of Joseph, and the genealogy of Luke be that of Mary, they ought not to have any point of agreement at all until brought to David. They, nevertheless, do agree and contradict each other in several places, destroying the probability of their being intended as distinct genealogies. There is some evidence that Luke does not give the genealogy of Mary in the Gospel itself. We are told that Joseph went to Bethlehem to be numbered because he was of the house of David: if it had been Mary it would have surely said so. As according to the Christian theory, Joseph was not the father of Jesus, it is not unfair to ask how it can be credible that Jesus's genealogy could be traced to David in any fashion through Joseph? So far from Mary being clearly of the tribe of Judah (to which the genealogy relates) her cousinship to Elisabeth would make her rather appear to belong to the tribe of Levi. To discuss the credibility of the miraculous conception and birth would be to insult the human understanding. The mythologies of Greece, Italy, and India, give many precedents of sons of Gods miraculously born. Italy, Greece, and India, must, however, yield the palm to Judea. The incarnate Chrishna must give way to the incarnate Christ. A miraculous birth would be scouted to-day as monstrous; antedate it 2,000 years and we worship it as miracle. Matt, i., 22, 23, says: "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us." This is supposed to be a quotation from Isaiah vii., 14--16: "Therefore the Lord himself shall give you a sign; Behold a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings." But in this, as indeed in most other cases of inaccurate quotation, the very words are omitted which would show its utter inapplicability to Jesus. Even in those which are given, the agreement is not complete. Jesus was not called Emmanuel. And even if his mother Mary were a virgin, this does not help the identity, as the word [----] OLME in Isaiah, rendered "virgin" in our version, does not convey the notion of virginity, for which the proper word is [------] BeThULE; OLME is used of a youthful spouse recently married. The allusion to the land being forsaken of both her kings, omitted in Matthew, shows how little the passage is prophetic of Jesus. The story of the annunciation made to Joseph in one Gospel, to Mary in the other, is hardly credible on any explanation. If you assume the annunciations as made by a God of all-wise purpose, the purpose should, at least, have been to prevent doubt of Mary's chastity; but the annunciation is made to Joseph only after Mary is suspected by Joseph. Two annunciations are made, one of them in a dream to Joseph, when he is suspicious as to the state of his betrothed wife; the other made by the angel Gabriel (whoever that angel may be) to Mary herself, who apparently conceals the fact, and is content to be married, although with child not by her intended husband. The statement--that Mary being found with child by the Holy Ghost, her husband, not willing to make her a public example, was minded to put her away privily--is quite incredible. If Joseph found her with child _by the Holy Ghost_, how could he even think of making a public example of her shame when there was nothing of which she could be ashamed--nothing, if he believed in the Holy Ghost, of which he need have been ashamed himself, nothing which need have induced him to wish to put her away privily. It is clear--according to Matthew--that Mary was found with child, and that the Holy Ghost parentage was not even imagined by Joseph until after he had dreamed about the matter. Although the birth of Jesus was specially announced by an angel, and although Mary sang a joyful song consequent on the annunciation, corroborated by her cousin's greeting, yet when Simeon speaks of the child, in terms less extraordinary, Joseph and Mary are surprised at it and do not understand it. Why were they surprised? Is it credible that so little regard was paid to the miraculous annunciation? Or is this another case of the "painful uncertainty" alluded to by Dr. Teschendorf? Again, when Joseph and Mary found the child Jesus in the temple, and he says, "Wist ye not that I must be about my father's business?" they do not know what he means, so that either what the angel had said had been of little effect, or the annunciations did not occur at all. Can any reliance be placed on a narrative so contradictory? An angel was specially sent to acquaint a mother that her son about to be born is the Son of God, and yet that mother is astonished when her son says, "Wist ye not I must be about my father's business?" The birth of Jesus was, according to Matthew, made publicly known by means of certain wise men. These men saw his star in the East, but it did not tell them much, for they were obliged to come and ask information from Herod the King. Is astrology credible? Herod inquired of the chief priests and scribes; and it is evident Jeremiah was right, if he said, "The prophets prophecy falsely and the priests bear rule by their means," for these chief priests misquoted to suit their purposes, and invented a false prophecy by omitting a few words from, and adding a few words to, a text until it suited their purpose. The star, after they knew where to go, and no longer required its aid, went before them, until it came and stood over where the young child was. The credibility of this will be better understood if the reader notice some star, and then see how many houses it will be over. Luke does not seem to have been aware of the star story, and he relates about an angel who tells some shepherds the good tidings, but this last-named adventure does not appear to have happened in the reign of Herod at all. Is it credible that Jesus was born twice? After the wise men had left Jesus, an angel warned Joseph to flee with him and Mary into Egypt, and Joseph did fly, and remained there with the young child and his mother until the death of Herod; and this, it is alleged, was done to fulfil a prophecy. On referring to Hosea xi., 1, we find the words have no reference whatever to Jesus, and that, therefore, either the tale of the flight is invented as a fulfilment of the prophecy, or the prophecy manufactured to support the tale of the flight. The Jesus of Luke never went into Egypt at all in his childhood. Directly after the birth of the child his parents instead of flying away because of persecution into Egypt, went peacefully up to Jerusalem to fulfil all things according to the law, returned thence to Nazareth, and apparently dwelt there, going up to Jerusalem every year until Jesus was twelve years of age. In Matthew ii., 15, we are told that Jesus remained in Egypt, "That it might be fulfilled which was spoken of the Lord by the prophet saying, Out of Egypt have I called my son." In Hosea ii., 1, we read, "When Israel was a child, then I loved him, and called my son out of Egypt." In no other prophet is there any similar text. This not only is not a prophecy of Jesus, but is, on the contrary, a reference to the Jewish Exodus from Egypt. Is the prophecy manufactured to give an air of credibility to the Gospel history, or how will the Religions Tract Society explain it? The Gospel writings betray either a want of good faith, or great incapacity on the part of their authors in the mode adopted of distorting quotations from the Old Testament? When Jesus began to be about thirty years of age he was baptised by John in the river Jordan. John, who, according to Matthew, knew him, forbade him directly he saw him; but, acccording to the writer of the fourth Gospel, he knew him not, and had, therefore, no occasion to forbid him. God is an "invisible" "spirit," whom no man hath seen (John i., 18), or can see (Exodus xxxiii., 20); but the man John saw the spirit of God descending like a dove. God is everywhere, but at that time was in heaven, from whence he said, "This is my beloved son, in whom I am well pleased." Although John heard this from God's own mouth, he some time after sent two of his disciples to Jesus to inquire if he were really the Christ (Matthew xi., 2, 3). Yet it is upon the credibility of this story, says Dr. Teschendorf, that Christianity rests like a building on its foundations. It is utterly impossible John could have known and not have known Jesus at the same time. And if, as the New Testament states, God is infinite and invisible, it is incredible that as Jesus stood in the river to be baptised, the Holy Ghost was seen as it descended on his head as a dove, and that God from heaven said, "This is my beloved son, in whom I am well pleased." Was the indivisible and invisible spirit of God separated in three distinct and two separately visible persons? How do the Religious Tract Society reconcile this with the Athanasian Creed? The baptism narrative is rendered doubtful by the language used as to John, who baptised Jesus. It is said, "This is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight." Isaiah xl., 1--5, is, "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned; for she hath received of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the Lord shall be revealed." These verses have not the most remote relation to John? And this manufacture of prophecies for the purpose of bolstering up a tale, serves to prove that the writer of the Gospel tries by these to impart an air of credibility to an otherwise incredible story. Immediately after the baptism, Jesus is led up of the Spirit into the wilderness to be tempted of the Devil. There he fasts forty days and forty nights. John says, in chapter i., 35, "Again, the next day after, John stood and two of his disciples; and looking upon Jesus as he walked, he said, behold the Lamb of God. And the two disciples heard him speak, and they followed Jesus." Then, at the 43rd verse, he says, "The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, follow me." And in chapter ii., 1, he says, "And the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there; and both Jesus was called and his disciples unto the marriage." According to Matthew, there can be no doubt that immediately after the baptism Jesus went into the wilderness to be tempted of the Devil. And we are to believe that Jesus was tempted of the Devil and fasting in the wilderness, and at the same time feasting at marriage in Cana of Galilee? Is it possible to believe that Jesus actually did fast forty days and forty nights? If Jesus did not fast in his capacity as man, in what capacity did he fast? And if Jesus fasted, being God, the fast would be a mockery; and the account that he became a hungered must be wrong. It is barely possible that in some very abnormal condition or cataleptic state, or state of trance, a man might exist, with very slight nourishment or without food, but that a man could walk about, speak, and act, and, doing this, live forty days and nights without food is simply an impossibility. Is the story that the Devil tempted Jesus credible? If Jesus be God, can the Devil tempt God? A clergyman of the Church of England writing on this says: "That the Devil should appear personally to the Son of God is certainly not more wonderful than that he should, in a more remote age, have appeared among the sons of God, in the presence of God himself, to torment the righteous Job. But that Satan should carry Jesus bodily and literally through the air, first to the top of a high mountain, and then to the topmost pinnacle of the temple, is wholly inadmissable, it is an insult to our understanding, and an affront to our great creator and redeemer." Supposing, despite the monstrosity of such a supposition, an actual Devil--and this involves the dilemma that the Devil must either be God-created, or God's co-eternal rival; the first supposition being inconsistent with God's goodness, and the second being inconsistent with his power; but supposing such a Devil, is it credible that the Devil should tempt the Almighty maker of the universe with "all these will I give thee if thou wilt fall down and worship me?" In the very names of the twelve Apostles there is an uncertainty as to one, whose name was either Lebbæus, Thaddæus, or Judas. It is in Matthew x., 3, alone that the name of Lebbæus is mentioned, thus--"Lebbæus, whose surname was Thaddæus." We are told, on this point, by certain: Biblicists, that some early MSS. have not the words "whose surname was Thaddæus," and that these words have probably been inserted to reconcile the Gospel according to Matthew with that attributed to Mark. In the English version of the Rheims Testament used in this country by our Roman Catholic brethren, the reconciliation between Matthew and Mark is completed by omitting the words-"Lebbæus whose surname was," leaving only the name "Thaddæus" in Matthew's text. The revised version of the New Testament now agrees with the Rheims version, and the omission will probably meet with the entire concurrence of Dr. Tischendorf and the Religious Tract Society, now they boast autograph letters of approval from the infallible head of the Catholic Church. If Matthew x., 3, and Mark hi., 18, be passed as reconciled, although the first calls the twelfth disciple Lebbæus, and the second gives him the name Thaddæus; there is yet the difficulty that in Luke vi., 16, corroborated by John xiv., 22, there is a disciple spoken of as "Judas, not Iscariot," "Judas, _the brother_ of James." Commentators have endeavored to clear away this last difficulty by declaring that Thaddæus is a Syriac word, having much the same meaning as Judas. This has been answered by the objection that if Matthew's Gospel uses Thaddæus in lieu of Judas, then he ought to speak of Thaddæus Iscariot, which he does not; and it is further objected also that while there are some grounds for suggesting a Hebrew original for the Gospel attributed to Matthew, there is not the slightest pretence for alleging that Matthew wrote in Syriac. The Gospels also leave us in some doubt as to whether Matthew is Levi, or whether Matthew and Levi are two different persons. The account of the calling of Peter is replete with contradictions. According to Matthew, when Jesus first saw Peter, the latter was in a vessel fishing with his brother Andrew, casting a net into the sea of Galilee. Jesus walking by the sea said to them--"Follow me, and I will make you fishers of men." The two brothers did so, and they became Christ's disciples. When Jesus called Peter no one was with him but his brother Andrew. A little further on, the two sons of Zebedee were in a ship with their father mending nets, and these latter were separately called. From John, we learn that Andrew was originally a disciple of John the Baptist, and that when Andrew first saw Jesus, Peter was not present, but Andrew went and found Peter who, if fishing, must have been angling on land, telling him "we have found the Messiah," and that Andrew then brought Peter to Jesus, who said, "Thou art Simon, the son of Jonas; thou shalt be called Cephas." There is no mention in John of the sons of Zebedee being a little further on, or of any fishing in the sea of Galilee. This call is clearly on land. Luke's Gospel states that when the call took place, Jesus and Peter were both at sea. Jesus had been preaching to the people, who pressing upon him, he got into Simon's ship, from which he preached. After this he directed Simon to put out into the deep and let down the nets. Simon answered, "Master, we have toiled all night and taken nothing; nevertheless at thy word I will let down the net." No sooner was this done, than the net was filled to breaking, and Simon's partners, the two sons of Zebedee, came to help, when at the call of Jesus, they brought their ships to land, and followed him. Is it credible that there were three several calls, or that the Gospels being inspired, you could have three contradictory versions of the same event? Has the story been here "painfully modified," or how do Dr. Tischendorf and the Religious Tract Society clear up the matter? Is it credible that, as stated in Luke, Jesus had visited Simon's house, and cured Simon's wife's mother, before the call of Simon, but did not go to Simon's house for that purpose, until after the call of Simon, as related in Matthew? It is useless to reply that the date of Jesus's visit is utterly unimportant, when we are told that it is upon the credibility of the complete narrative that Christianity must rest. Each stone is important to the building, and it is not competent for the Christian advocate to regard as useless any word which the Holy Ghost has considered important enough to reveal. Are the miracle stories credible? Every ancient nation has had its miracle workers, but modern science has relegated all miracle history to realms of fable, myth, illusion, delusion, or fraud. Can Christian miracles be made the exceptions? Is it likely that the nations amongst whom the dead were restored to life would have persistently ignored the author of such miracles? Were the miracles purposeless, or if intended to convince the Jews, was God unable to render his intentions effective? That five thousand persons should be fed with five loaves and two fishes, and that an apparent excess should remain beyond the original stock, is difficult to believe; but that shortly after this--Jesus having to again perform a similar miracle for four thousand persons--his own disciples should ignore his recent feat, and wonder from whence the food was to be derived, is certainly startlingly incredible. If this exhibition of incredulity were pardonable on the part of the twelve apostles, living witnesses of greater wonders, how much more pardonable the unbelief of the sceptic of to-day, which the Religious Tract Society seek to overcome by a faint echo of asserted events all contrary to probability, and with nineteen centuries intervening. The casting out the devils presents phenomena requiring considerable credulity, especially the story of the devils and the swine. To-day insanity is never referable to demoniacal possession, but eighteen hundred years ago the subject of lunacy had not been so patiently investigated as it has been since. That one man could now be tenanted by several devils is a proposition for which the maintainer would in the present generation incur almost universal contempt; yet the repudiation of its present possibility can hardly be consistent with implicit credence in its ancient history. That the devils and God should hold converse together, although not without parallel in the book of Job, is inconsistent with the theory of an infinitely good Deity; that the devils should address Jesus as son of the most high God, and beg to be allowed to enter a herd of swine, is at least ludicrous; yet all this helps to make up the narrative on which Dr. Tischendorf relies. That Jesus being God should pray to his Father that "the cup might pass" from him is so incredible that even the faithful ask us to regard it as mystery. That an angel from heaven could strengthen Jesus, the almighty God, is equally mysterious. That where Jesus had so prominently preached to thousands, the priests should need any one like Judas to betray the founder of Christianity with a kiss, is absurd; his escapade in flogging the dealers, his wonderful cures, and his raising Lazarus and Jairus's daughter should have secured him, if not the nation's love, faith, and admiration, at least a national reputation and notoriety. It is not credible if Judas betrayed Jesus by a kiss that the latter should have been arrested upon his own statement that he was Jesus. That Peter should have had so little faith as to deny his divine leader three times in a few hours is only reconcilable with the notion that he had remained unconvinced by his personal intercourse with the incarnate Deity. The mere blunders in the story of the denial sink into insignificance in face of this major difficulty. Whether the cock did or did not crow before the third denial, whether Peter was or was not in the same apartment with Jesus at the time of the last denial, are comparatively trifling questions, and the contradictions on which they are based may be the consequence of the errors which Dr. Tischendorf says have crept into the sacred writings. Jesus said, "as Jonah was three days and three nights in the belly of the whale, so shall the son of man be three days and three nights in the heart of the earth." Jesus was crucified on Friday, was buried on Friday evening, and yet the first who went to the grave on the night of Saturday as it began to dawn towards Sunday, found the body of Jesus already gone. Did Jesus mean he should be three days and three nights in the grave? Is there any proof that his body remained in the grave for three hours? Who went first to the grave? was it Mary Magdalene alone, as in John, or two Maries as in Matthew, or the two Maries and Salome as in Mark, or the two Maries, Joanna, and several unnamed women as in Luke? To whom did did Jesus first appear? Was it, as in Mark, to Mary Magdalene, or to two disciples going to Emmaus, as in Luke, or to the two Maries near the sepulchre, as in Matthew? Is the eating boiled fish and honeycomb by a dead God credible? Did Jesus ascend to heaven the very day of his resurrection, or did an interval of nearly six weeks intervene? Is this history credible, contained as it is in four contradictory biographies, outside which biographies we have, as Dr. Tischendorf admits, "no other source of information with respect to the life of Jesus"? This history of an earth-born Deity, descended through a crime-tainted ancestry, and whose genealogical tree is traced through one who was not his father; this history of an infinite God nursed as a baby, growing through childhood to manhood like any frail specimen of humanity; this history, garnished with bedevilled men, enchanted fig tree, myriads of ghosts, and scores of miracles, and by such garnishment made more akin to an oriental romance than to a sober history; this picture of the infinite invisible spirit incarnate visible as man; immutability subject to human passions and infirmities; the creator come to die, yet wishing to escape the death which shall bring peace to his God-tormented creatures; God praying to himself and rejecting his own prayer; God betrayed by a divinely-appointed traitor; God the immortal dying, and in the agony of the death-throes--stronger than the strong man's will--crying with almost the last effort of his dying breath, that he being God, is God forsaken! If all this be credible, what story is there any man need hesitate to believe? Dr. Teschendorf asks how it has been possible to impugn the credibility of the four Gospels, and replies that this has been done by denying that the Gospels were written by the men whose names they bear. In the preceding pages it has been shown that the credibility of the Gospel narrative is impugned because it is uncorroborated by contemporary history, because it is self-contradictory, and because many of its incidents are _prima facie_ most improbable, and some of them utterly impossible. Even English Infidels are quite prepared to admit that the four Gospels may be quite anonymous; and yet, that their anonymous character need be of no weight as an argument against their truth. All that is urged on this head is that the advocates of the Gospel history have sought to endorse and give value to the otherwise unreliable narratives by a pretence that some of the Evangelists, at least, were eyewitnesses of the events they refer to. Dr. Teschendorf says: "The credibility of a writer clearly depends on the interval of time which lies between him and the events which he describes. The farther the narrator is removed from the facts which he lays before us the more his claims to credibility are reduced in value." Presuming truthfulness in intention for any writer, and his ability to comprehend the facts he is narrating, and his freedom from a prejudice which may distort the picture he intends to paint correctly with his pen: we might admit the correctness of the passage we have quoted; but can these always be pre-turned in the case of the authors of the Gospels? On the contrary, a presumption in an exactly opposite direction may be fairly raised from the fact that immediately after the Apostolic age the Christian world was flooded with forged testimonies in favor of the biography of Jesus, or in favor of his disciples. A writer in the _Edinburgh Review_ observes: "To say nothing of such acknowledged forgeries as the Apostolic constitutions and liturgies, and the several spurious Gospels, the question of the genuineness of the alleged remains of the Apostolic fathers, though often overlooked, is very material. Any genuine remains of the 'Apostle' Barnabas, of Hermas, the contemporary (Romans xvi., 14), and Clement, the highly commended and gifted fellow laborer of St. Paul (Phil, iv., 3), could scarcely be regarded as less sacred than those of Mark and Luke, of whom personally we know less. It is purely a question of criticism. At the present day, the critics best competent to determine it, have agreed in opinion, that the extant writings ascribed to Barnabas and Hermas are wholly spurious--the frauds of a later age. How much suspicion attaches to the 1st Epistle of Clement (for the fragment of the second is also generally rejected) is manifest from the fact, that in modern times it has never been allowed the place expressly assigned to it among the canonical books prefixed to the celebrated Alexandrian MS., in which the only known copy of it is included. It must not be forgotten that Ignatius expressly lays claim to inspiration, that Irenasus quotes Hermas as Scripture, and Origen speaks of him as inspired, while Polycarp, in modestly disclaiming to be put on a level with the Apostles, clearly implies there would have been no essential distinction in the way of his being ranked in the same order. But the question is, how are these pretensions substantiated?" So far the _Edinburgh Review_, certainly not an Infidel publication. Eusebius, in his "Ecclesiastical History," admits the existence of many spurious gospels and epistles, and some writings put forward by him as genuine, such as the correspondence between Jesus and Agbaras, have since been rejected as fictitious. It is not an unfair presumption from this that many of the most early Christians considered the then existing testimonies insufficient to prove the history of Jesus, and good reason is certainly afforded for carefully examining the whole of the evidences they have bequeathed us. On p. 48, Dr. Teschendorf quotes Irenæus, whose writings-belong to the extreme end of the second century, as though that Bishop must be taken as vouching the four Gospels as we now have them. Yet, if the testimony of Irenaeus be-reliable ("Against Heresies," Book III., cap. i.) the Gospel attributed to Matthew was believed to have been composed in Hebrew, and Irenæus says that as the Jews desired a Messiah of the royal line of David, Matthew having the same desire to a yet greater degree, strove to give them full satisfaction. This may account for some of the genealogical curiosities to which we have drawn attention, but hardly renders Matthew's Gospel more reliable; and how can the suggestion that Matthew wrote in Hebrew prove that Matthew penned the first Gospel, which has only existed in Greek? Irenæus, too, flatly contradicts the Gospels by declaring that the ministry of Jesus extended over ten years and that Jesus lived to be fifty years of age ("Against Heresies," Book II., cap. 22). If the statement of Irenæus ("Against Heresies," Book III., cap. 11) that the fourth Gospel was written to refute the errors of Cerinthus and Nicolaus, have any value, then the actual date of issue of the fourth Gospel will be considerably after the others. Dr. Tischendorf's statement that Polycarp has borne testimony to the Gospel of John is not even supported by the quotation on which he relies. All that is said in the passage quoted (Eusebius, "Ecc. Hist.," Book V., cap. 20) is that Irenæus when he was a child heard Polycarp repeat from memory the discourses of John and others concerning Jesus. If the Gospels had existed in the time of Polycarp it would have been at least as easy to have read them from the MS. as to repeat them from memory. Dr. Tischendorf might also have added that the letter to Florinus, whence he takes the passage on which he relies, exists only in the writings of Eusebius, to whom we are indebted for many pieces of Christian evidence since abandoned as forgeries. Dr. Tischendorf says: "Any testimony of Polycarp in favor of the Gospel refers us back to the Evangelist himself, for Polycarp, in speaking to Irenæus of this Gospel as the work of his master, St. John, must have learned from the lips of the apostle himself, whether he was its author or not." Now, what evidence is there that Polycarp ever said a single word as to the authorship of the fourth Gospel, or of any Gospel, or that he even said that John had penned a single word? In the Epistle to the Philippians (the only writing attributed to Polycarp for which any genuine character is even pretended), the Gospel of John is never mentioned, nor is there even a single passage in the Epistle which can be identified with any passage in the Gospel of John. Surely Dr. Tischendorf forgot, in the eager desire to make his witnesses bear good testimony, that the highest duty of an advocate is to make the truth clear, not to put forward a pleasantly colored falsehood to deceive the ignorant. It is not even true that Irenæus ever pretends that Polycarp in any way vouched our fourth Gospel as having been written by John, and yet Dr. Tischendorf had the cool audacity to say "there is nothing more damaging to the doubters of the authenticity of St John's Gospel than this testimony of St. Polycarp." Do the Religious Tract Society regard English Infidels as so utterly ignorant that they thus intentionally seek to suggest a falsehood, or are the Council of the Religious Tract Society themselves unable to test the accuracy of the statements put forward on their behalf by the able decipherer of illegible parchments? It is too much to suspect the renowned Dr. Constantino Tischendorf of ignorance, yet even the coarse English sceptic regrets that the only other alternative will be to denounce him as a theological charlatan. Dr. Mosheim, writing on behalf of Christianity, says that the Epistle of Polycarp to the Philippians is by some treated as genuine and by others as spurious, and that it is no easy matter to decide. Many critics, of no mean order, class it amongst the apostolic Christian forgeries, but whether the Epistle be genuine or spurious, it contains no quotation from, it makes no reference to, the Gospel of John. To what is said of Irenæus, Tertullian, and Clement of Alexandria, it is enough to note that all these are after a.d. 150. Irenæus may be put 177 to 200, Tertullian about 193, and Clement of Alexandria as commencing the third century. One of Dr. Tischendorf's most audacious flourishes is that (p. 49) with reference to the Canon of Muratori, which we are told "enumerates the books of the New Testament which, from the first, were considered canonical and sacred," and which "was written a little after the age of Pius I, about a.d; 170." First the anonymous fragment contains books which were never accepted as canonical; next, it is quite impossible to say when or by whom it was written or what was its original language. Muratori, who discovered the fragment in 1740, conjectured that it was written about the end of the second or beginning of the third century, but it is noteworthy that neither Eusebius nor any other of the ecclesiastical advocates of the third, fourth, or fifth centuries, ever refers to it. It may be the compilation of any monk at any date prior to 1740, and is utterly valueless as evidence. Dr. Teschendorf's style is well exemplified by the positive manner in which he fixes the date a.d. 139 to the first apology of Justin, although a critic so "learned" as the unrivalled Dr. Teschendorf could not fail to be aware that more than one writer has supported the view that the date of the first apology was not earlier than a.d. 145, and others have contended for a.d. 150. The Benedictine editors of Justin's works support the latter date. Dr. Kenn argues for a.d. 155--160. On page 63, the Religious Tract Society's champion appeals to the testimony of Justin Martyr, but in order not to shock the devout while convincing the profane, he omits to mention that more than half the writings once attributed to Justin Martyr are now abandoned, as either of doubtful character or actual forgeries, and that Justin's value as a witness is considerably weakened by the fact that he quotes the acts of Pilate and the Sybilline Oracles as though they were reliable evidence, when in fact they are both admitted specimens of "a Christian forgery." But what does Justin testify as to the Gospels? Does he say that Matthew, Mark, Luke, and John were their writers? On the contrary, not only do the names of Matthew,-Mark, Luke, and John never occur as Evangelists in the writings of Justin, but he actually mentions facts and sayings as to Jesus, which are not found in either of the four Gospels. The very words rendered Gospels only occur where they are strongly suspected to be interpolated, Justin usually speaking of some writings which he calls "memorials" or "memoirs of the Apostles." Dr. Tischendorf urges that in the writings of Justin the Gospels are placed side by side with the prophets, and that "this undoubtedly places the Gospels in the list of canonical books." If this means that there is any statement in Justin capable of being so construed, then Dr. Tischendorf was untruthful. Justin does quote specifically the Sybilline oracles, but never Matthew, Mark, Luke, or John. He quotes statements as to Jesus, which may be found in the apocryphal Gospels, and which are not found in ours, so that if the evidence of Justin Martyr be taken, it certainly does not tend to prove, even in the smallest degree, that four Gospels were specially regarded with reverence in his day. The Rev. W. Sanday thinks that Justin did not assign an exclusive authority to our Gospels, and that he made use also of other documents no longer extant. ("Gospels in 2nd Century," p. 117.) On p. 94 it is stated that "as early as the time of Justin the expression 'the Evangel' was applied to the four Gospels." This statement by Dr. Tischendorf and its publication by the Religious Tract Society call for the strongest condemnation. Nowhere in the writings of Justin are the words "the Evangel" applied to the four Gospels. Lardner only professes to discover two instances in which the word anglicised by Tischendorf as "Evangel," occurs; [______ ______], the second being expressly pointed out by Schleiermacher as an interpolation, and as an instance in which a marginal note has been incorporated with the text; nor would one occurrence of such a word prove that any book or books were so known by Justin, as the word is merely a compound of good and message; nor is there the slightest foundation for the statement that in the time of Justin the word Evangel was ever applied to designate the four Gospels now attributed to Matthew, Mark, Luke, and John. Dr. Tischendorf (p. 46) admits that the "faith of the Church.... would be seriously compromised" if we do not find references to the Gospels in writings between a.d. 100 and a.d. 150; and--while he does not directly assert--he insinuates that in such writings the Gospels were "treated with the greatest respect," or "even already treated as canonical and sacred writings;" and he distinctly affirms that the Gospels "did see the light" during the "Apostolic age," "and before the middle of the second century our Gospels were held in the highest respect by the-Church," although for the affirmation, he neither has nor advances the shadow of evidence. The phrases, "Apostolic age" and "Apostolic fathers" denote the first century of the Christian era, and those-fathers who are supposed to have flourished during that period, and who are supposed to have seen or heard, or had the opportunity of seeing or hearing, either Jesus or someone or more of the twelve Apostles. Barnabas, Clement, Hermas, Ignatius, and Polycarp, are those whose names figure most familiarly in Christian evidences as Apostolic fathers. But the evidence from these Apostolic fathers is of a most unreliable character. Mosheim ("Ecclesiastical History," cent. 1, cap. 2, sec. 3,17) says that "the Apostolic history is loaded with doubts, fables, and difficulties," and that not long after Christ's ascension several histories were current of his life and doctrines, full of "pious frauds and fabulous wonders." Amongst these were "The Acts of Paul," "The Revelation of Peter," "The Gospel of Peter," "The Gospel of Andrew," "The Gospel of John," "The Gospel of James," "The Gospel of the Egyptians," etc. The attempts often made to prove from the writings of Barnabas, Ignatius, etc., the prior existence of the four Gospels, though specifically unnamed, by similarity of phraseology in quotations, is a failure, even admitting for the moment the genuineness of the Apostolic Scriptures, if the proof is intended to carry the matter higher than that such and such statements were current in some form or other, at the date the fathers wrote. As good an argument might be made that some of the Gospel passages were adopted from the fathers. The fathers occasionally quote, as from the mouth of Jesus, words which are not found in any of our four Gospels, and make reference to events not included in the Gospel narratives, clearly evidencing that even if the four documents ascribed to Matthew, Mark, Luke, and John, were in existence, they were not the only sources of information from which some of the Apostolic fathers derived' their knowledge of Christianity, and evidencing also that the four Gospels had attained no such specific superiority as to entitle them to special mention by name. Of the epistle attributed to Barnabas, which is supposed by its supporters to have been written in the latter part of the first century, which, Paley says, is _probably_ genuine, which is classed by Eusebius as spurious ("Ecclesiastical History," book iii., cap. 25), and which Dr. Donaldson does not hesitate for one moment in refusing to ascribe to Barnabas the Apostle ("Ante-Nicene Fathers," vol. i., p. 100), it is only necessary to say that so far from speaking of the Gospels with the greatest respect, it does not mention by name any one of the four Gospels. There are some passages in Barnabas which are nearly identical in phraseology with some Gospel passages, and which it has been argued are quotations from one or other of the four Gospels, but which may equally be quotations from other Gospels, or from writings not in the character of Gospels. There are also passages which are nearly identical with several of the New Testament epistles, but even the great framer of Christian evidences, Lardner, declares his conviction that none of these last-mentioned passages are quotations, or even allusions, to the Pauline or other epistolary writings. Barnabas makes many quotations which clearly demonstrate that the four Gospels, if then in existence and if he had access to them, could not have been his only source of information as to the teachings of Jesus (E. G., cap. 7). "The Lord enjoined that whosoever did not keep the fast should be put to death." "He required the goats to be of goodly aspect and similar, that when they see him coming they may be amazed by the likeness to the goat." Says he, "those who wish to behold me and lay hold of my kingdom, must through tribulation and suffering obtain me" (cap. 12). And the Lord saith, "When a tree shall be bent down and again rise, and when blood shall flow out of the wound." Will the Religious Tract Society point out from which of the Gospels these are quoted? Barnabas (cap. 10) says that Moses forbade the Jews to eat weasel flesh, "because that animal conceives with the mouth," and forbad them to eat the hyena because that animal annually changes its sex. This father seems to have made a sort of _melange_ of some of the Pentateuchal ordinances. He says (cap. 8) that the Heifer (mentioned in Numbers) was a type of Jesus, that the _three_ (?) young men appointed to sprinkle, denote Abraham, Isaac, and Jacob, that _wool was put upon a stick_ because the kingdom of Jesus was founded upon the cross, and (cap. 9) that the 818 men _circumcised_ by Abraham stood for Jesus crucified. Barnabas also declared that the world was to come to an end in 6,000 years ("Freethinkers' Text Book" part ii., p. 268). In the Sinaitic Bible, the Epistle of St. Barnabas has now, happily for misguided Christians, been discovered in the original Greek. To quote the inimitable style of Dr. Tischendorf, "while so much has been lost in the course of centuries by the-tooth of time and the carelessness of ignorant monks, an invisible eye had watched over this treasure, and when it was on the point of perishing in the fire, the Lord had decreed its-deliverance;" "while critics have generally been divided between assigning it to the first or second decade of the second century, the Sinaitic Bible, which has for the first time cleared up this question, has led us to throw its composition as far back as the last decade of the first century." A fine specimen of Christian evidence writing, cool assertion without a particle of proof and without the slightest reason-given. How does the Siniatic MS., even if it be genuine, clear up the question of the date of St. Barnabas's Epistle? Dr. Tischendorf does not condescend to tell us what has led the Christian advocate to throw back the date of its composition? We are left entirely in the dark: in fact, what Dr. Tischendorf calls a "throw back," is if you look at Lardner just the reverse. What does the epistle of Barnabas prove, even if it be genuine? Barnabas quotes, by name, Moses and Daniel, but never Matthew, Mark, Luke or John. Barnabas specifically refers to Deuteronomy and the prophets, but never to either of the four Gospels. There is an epistle attributed to Clement of Rome, which has been preserved in a single MS. only where it is coupled with another epistle rejected as spurious. Dr. Donaldson ("Ante-Nicene Fathers," vol. i., p. 3) declares that who the Clement was to whom these writings are ascribed cannot with absolute certainty be determined. Both epistles stand on equal authority; one is rejected by Christians, the other is received. In this epistle while there is a distinct reference to an Epistle by Paul to the Corinthians, there is no mention-by name of the four Gospels, nor do any of the words attributed by Clement to Jesus agree for any complete quotation with anyone of the Gospels as we have them. The Rev. W. Sanday is frank enough to concede "that Clement is not quoting directly from our Gospels." Is it probable that Clement would have mentioned a writing by Paul, and yet have entirely ignored the four Gospels, if he had known that they had then existed? And could they have easily existed in the Christian world in his day without his knowledge? If anyone takes cap. xxv. ef this epistle and sees the phoenix given as a historic fact, and as evidence for the reality of the resurrection, he will be better able to appreciate the value of this so-called epistle of Clement. The letters of Ignatius referred to by Dr. Teschendorf are regarded by Mosheim as laboring under many difficulties, and embarrassed with much obscurity. Even Lardner, doing his best for such evidences, says, that if we find matters in the Epistles inconsistent with the notion that Ignatius was the writer, it is better to regard such passages as interpolations, than to reject the Epistles entirely, especially in the "_scarcity_" of such testimonies. There are fifteen epistles of which eight are undisputedly forgeries. Of the remaining seven there are two versions, a long and a short version, one of which must be corrupt, both of which may be. These seven epistles, however, are in no case to be accepted with certainty as those of Ignatius. Dr. Cureton contends that only three still shorter epistles are genuine ("Ante-Nicene Fathers," vol. i., pp. 137 to 143). The Rev. W. Sanday treats the three short ones as probably genuine, waiving the question as to the others ("Gospels in Second Century," p. 77, and see preface to sixth edition "Supernatural Religion"). Ignatius, however, even if he be the writer of the epistles attributed to him, never mentions either of the four Gospels. In the nineteenth chapter of the Epistles to the Ephesians, there is a statement made as to the birth and death of Jesus, not to be found in either Matthew, Mark, Luke, or John. If the testimony of the Ignatian Epistles is reliable, then it vouches that in that early age there were actually Christians who denied the death of Jesus. A statement as to Mary in cap. nineteen of the Epistle to the Ephesians is not to be found in any portion of the Gospels. In his Epistle to the Trallians, Ignatius, attacking those who denied the real existence of Jesus, would have surely been glad to quote the evidence of eye witnesses like Matthew and John, if such evidence had existed in his day. In cap. eight of the Epistles to the Philadelphians, Ignatius says, "I have heard of some who say: Unless I find it in the archives I will not believe the Gospel. And when I said it is written, they answered that remains to be proved." This is the most distinct reference to any Christian writings, and how little does this support Dr. Tischendorf s position. From which of our four Gospels could Ignatius have taken the words, "I am not an incorporeal demon," which he puts into the mouth of Jesus in cap. iii., the epistle to the Smyrnaeans? Dr. Tischendorf does admit that the evidence of the Ignatian Epistles is not of decisive value; might he not go farther and say, that as proof of the four Gospels it is of no value at all? On page 70, Dr. Tischendorf quotes Hippolytus without any qualification. Surely the English Religious Tract Society might have remembered that Dodwell says, that the name of Hippolytus had been so abused by impostors, that it was not easy to distinguish any of his writings. That Mill declares that, with one exception, the pieces extant under his name are all spurious. That, except fragments in the writings of opponents, the works of Hippolytus are entirely lost. Yet the Religious Tract Society permit testimony so tainted to be put forward under their authority, to prove the truth of Christian history. The very work which Dr. Tischendorf pretends to quote is not even mentioned by Eusebius, in the list he gives of the writings of Hippolytus. On page 94, Dr. Tischendorf states that Basilides, before a.d. 138, and Valentinus, about a.d. 140, make use of three out of four Gospels, the first using John and Luke, the second, Matthew, Luke, and John. What words of either Basilides or Valentinus exist anywhere to justify this reckless assertion? Was Dr. Tischendorf again presuming on the utter ignorance of those who are likely to read his pamphlet? The Religious Tract Society are responsible for Dr. Tischendorfs allegations, which it is impossible to support with evidence. The issue raised is not whether the followers of Basilides or the followers of Valentinus may have used these gospels, but whether there is a particle of evidence to justify Dr. Tischendorf s declaration, that Basilides and Valentinus themselves used the above-named gospels. That the four Gospels were well known during the second half of the first century is what Dr. Tischendorf undertook to prove, and statements attributed to Basilides and Valentin us, but which ought to be attributed to their followers, will go but little way as such proof (see "Supernatural Religion" vol. ii., pp. 41 to 63). It is pleasant to find a grain of wheat in the bushel of Tischendorf chaff. On page 98, and following pages, the erudite author applies himself to get rid of the testimony of Papias, which was falsified and put forward by Paley as of great importance. Paley says the authority of Papias is complete; Tischendorf declares that Papias is in error. Paley says Papias was a hearer of John, Tischendorf says he was not. We leave the champions of the two great Christian evidence-mongers to settle the matter as best they can. If, however, we are to accept Dr. Tischendorf's declaration that the testimony of Papias is worthless, we get rid of the chief link between Justin Martyr and the apostolic age. It pleases Dr. Tischendorf to damage Papias, because that father is silent as to the gospel of John; but the Religious Tract Society must not forget that in thus clearing away the second-hand evidence of Papias, they have cut away their only pretence for saying that any of the Gospels are mentioned by name within 150 years of the date clfor the birth of Jesus. In referring to the lost work of Theophilus of Antioch, which Dr. Tischendorf tells us was a kind of harmony of the Gospels, in which the four narratives are moulded and fused into one, the learned Doctor forgets to tell us that Jerome, whom he quotes as giving some account of Theophilus, actually doubted whether the so-called commentary was really from the pen of that writer. Lardner says: "Whether those commentaries which St. Jerome quotes were really composed by Theophilus may be doubted, since they were unknown to Eusebius, and were observed by Jerome to differ in style and expression from his other works. However, if they were not his, they were the work of some anonymous ancient." But if they were the work of an anonymous ancient after Eusebius, what becomes of Dr. Tischendorf's "as early as a.d. 170?" Eusebius, who refers to Theophilus, and who speaks of his using the Apocalypse, would have certainly gladly quoted the Bishop of Antioch's "Commentary on the Four Gospels," if it had existed in his day. Nor is it true that the references we have in Jerome to the work attributed to Theophilus, justify the description given by Dr. Teschendorf, or even the phrase of Jerome, "_qui quatuor Evangelist arum in unum opus dicta compingens_." Theophilus seems, so far as it is possible to judge, to have occupied himself not with a connected history of Jesus, or a continuous discourse as to his doctrines, but rather with mystical and allegorical elucidations of occasional passages, which ended, like many pious commentaries on the Old or New Testament, in leaving the point dealt with a little less clear with the Theophillian commentary than without it. Dr. Tischendorf says that Theodoret and Eusebius speak of Tatian in the same way--that is, as though he had, like his Syrian contemporary, composed a harmony of the four Gospels. This is also inaccurate. Eusebius talks of Tatianus having found a certain body and collection of Gospels, "I know not how," which collection Eusebius does not appear even to have ever seen; and so far from the phrase in Theodoret justifying Dr. Tischendorf's explanation, it would appear from Theodoret that Tatian's Diatessaron was, in fact, a sort of spurious gospel, "The Gospel of the Four" differing materially from our four Gospels of Matthew, Mark, Luke, and John. Neither Irenaeus, Clement of Alexandria, or Jerome, who refer to other works of Tatian, make any mention of this. Dr. Tischendorf might have added that Diapente, or "the Gospel of the Five," has also been a title applied to this work of Tatian. In the third chapter of his essay, Dr. Tischendorf refers to apocryphal writings "which bear on their front the names of Apostles" "used by obscure writers to palm off" their forgeries. Dr. Tischendorf says that these spurious books were composed "partly to embellish" scripture narratives, and "partly to support false doctrine;" and he states that in early times, the Church was not so well able to distinguish true gospels from false ones, and that consequently some of the apocryphal writings "were given a place they did not deserve." This statement of the inability of the Church to judge correctly, tells as much against the whole, as against any one or more of the early Christian writings, and as it may be as fatal to the now received gospels as to those now rejected, it deserves the most careful consideration. According to Dr. Tischendorf, Justin Martyr falls into the category of those of the Church who were "not so critical in distinguishing the true from the false;" for Justin, says Tischendorf, treats the Gospel of St. James and the Acts of Pilate, each as a fit source whence to derive materials for the life of Jesus, and therefore must have regarded the Gospel of St. James and the Acts of Pilate, as genuine and authentic writings; while Dr. Tischendorf, wiser, and a greater critic than Justin, condemns the Gospel of St. James as spurious, and calls the Acts of Pilate "a pious fraud;" but if Dr. Tischendorf be correct in his statement that "Justin made use of this Gospel" and quotes the "Acts of Pontius Pilate," then, according to his own words, Justin did not know how to distinguish the true from the false, and the whole force of his evidence previously used by Dr. Tischendorf in aid of the four Gospels would have been seriously diminished, even if it had been true, which it is not, that Justin Martyr had borne any testimony on the subject. Such, then, are the weapons, say the Religious Tract Society, by their champion, "which we employ against unbelieving criticism." And what are these weapons? We have shown in the preceding pages, the _suppressio veri_ and the _suggestio falsi_ are amongst the weapons used. The Religious Tract Society directors are parties to fabrication of evidence, and they permit a learned charlatan to forward the cause of Christ with craft and chicane. But even this is not enough; they need, according to their pamphlet, "a new weapon;" they want "to find out the very words the Apostles used." True believers have been in a state of delusion; they were credulous enough to fancy that the authorised version of the Scriptures tolerably faithfully represented God's revelation to humankind. But no, says Dr. Tischendorf, it has been so seriously modified in the copying and re-copying that it ought to be set aside altogether, and a fresh text constructed. Glorious news this for the Bible Society. Listen to it, Exeter Hall! Glad tidings to be issued by the Paternoster Row saints! After spending hundreds of thousands of pounds in giving away Bibles to soldiers, in placing them in hotels and lodging-houses, and shipping them off to negroes and savages, it appears that the wrong text has been sent through the world, the true version being all the time in a waste-paper heap at Mount Sinai, watched over by an "invisible eye." But, adds Dr. Tischendorf, "if you ask me whether any popular version contains the original text, my answer is Yes and No. I say Yes as far as concerns your soul's salvation." If these are enough for the soul's salvation, why try to improve the matter? If we really need the "full and clear light" of the Sinaitic Bible to show us "what is the Word written by God," then most certainly our present Bible is not believed by the Religious Tract Society to be the Word written by God. The Christian advocates are in this dilemma: either the received, text is insufficient, or the proposed improvement is unnecessary. Dr. Tischendorf says that "The Gospels, like the only begotten of the Father, will endure as long as human nature itself," yet he says "there is a great diversity among the texts," and that the Gospel in use amongst the Ebionites and that used amongst the Nazarenes have been "disfigured here and there with certain arbitrary changes." He admits, moreover, that "in early times, when the Church was not so critical in distinguishing the true from the false," spurious Gospels obtained a credit which they did not deserve. And while arguing for the enduring character of the Gospel, he requests you to set aside the received text altogether, and to try to construct a new revelation by the aid of Dr. Tischendorf's patent Sinaitic invention. We congratulate the Religious Tract Society upon their manifesto, and on the victory it secures them over German Rationalism and English Infidelity. The Society's translator, in his introductory remarks, declares that "circumstantial evidence when complete, and when every link in the chain has been thoroughly tested, is as strong as direct testimony;" and, adds the Society's penman, "This is the kind of evidence which Dr. Tischendorf brings for the genuineness of our Gospels." It would be difficult to imagine a more inaccurate description of Dr. Tischendorf's work. Do we find the circumstantial evidence carefully tested in the Doctor's boasting and curious narrative of his journeys commenced on a pecuniary deficiency and culminating in much cash? Do we find it in Dr. Tischendorf s concealment for fifteen years of the place, watched over by an invisible eye, in which was hidden the greatest biblical treasure in the world? Is the circumstantial evidence shown in the sneers at Renan? or is each link in the chain tested by the strange jumbling together of names and conjectures in the first chapter? What tests are used in the cases of Valentinus and Basilides in the second chapter? How is the circumstantial testimony aided by the references in the third chapter to the Apocryphal Gospels? Is there a pretence even of critical testing in the chapter devoted to the apostolic fathers? All that Dr. Tischendorf has done is in effect to declare that our authorised version of the New Testament is so unreliable, that it ought to be got rid of altogether, and a new text constructed. And this declaration is circulated by the Religious Tract Society, which sends the sixpenny edition of the Gospel with one hand, and in the other the shilling Tischendorf pamphlet, declaring that many passages of the Religious Tract Society's New Testament have undergone such serious modifications of meaning as to leave us in painful uncertainty as to what was originally written. The very latest contribution from orthodox sources to the study of the Gospels, as contained in the authorised version, is to be found in the very candid preface to the recently-issued revised version of the New Testament, where the ordinary Bible receives a condemnation of the most sweeping description. Here, on the high authority of the revisers, we are told that, with regard to the Greek text, the translators of the authorised version had for their guides "manuscripts of late date, few in number and used with little critical skill." The revisers add what Freethinkers have long maintained, and have been denounced from pulpits for maintaining, viz., "that the commonly received text needed thorough revision," and, what is even more important, they candidly avow that "it is but recently that materials have been acquired for executing such a work with even approximate completeness." So that not only "God's Word" has admittedly for generations not been "God's Word" at all, but even now, and with materials not formerly known, it has only been revised with "approximate completeness," whatever those two words may mean. If they have any significance at all, they must convey the belief of the new and at present final revisers of the Gospel, that, even after all their toil, they are not quite sure that god's revelation is quite exactly rendered into English. So far as the ordinary authorised version of the New Testament goes--and it is this, the law-recognised, version which is still used in administering oaths--we are told that the old translators "used considerable freedom," and "studiously adopted a variety of expressions which would now be deemed hardly consistent with the requirements of faithful translation." This is a pleasant euphemism, but a real and direct charge of dishonest translation by the authorised translators. The new revisers add, with sadness, that "it cannot be doubted that they (the translators of the authorised version) carried this liberty too far, and that the studied avoidance of uniformity in the rendering of the same words, even when occurring in the same context, is one of the blemishes of their work." These blemishes the new revisers think were increased by the fact that the translation of the authorised version of the New Testament was assigned to two separate companies, who never sat together, which "was beyond doubt the cause of many inconsistencies," and, although there was a final supervision, the new revisers add, most mournfully: "When it is remembered that the supervision was completed in nine months, we may wonder that the incongruities which remain-are not more numerous." Nor are the revisers by any means free from doubt and misgiving on their own work. They had the "laborious task" of "deciding between the rival claims of various readings which might properly affect the translation," and, as they tell us, "Textual criticism, as applied to the Greek New Testament, forms a special study of much intricacy and difficulty, and even now leaves room for considerable variety of opinion among competent critics." Next they say: "the frequent inconsistencies in the authorised version have caused us much embarrassment," and that there are "numerous passages in the authorised version in which.... the studied variety adopted by the Translators of 1611 has produced a degree of inconsistency that cannot be reconciled with the principle of faithfulness." So little are the new revisers always certain as to what god means that they provide "alternative readings in difficult or debateable passages," and say "the notes of this last group are numerous and largely in excess of those which were admitted by our predecessors." And with reference to the pronouns and other words in italics we are told that "some of these cases.... are of singular intricacy, and make it impossible to maintain rigid uniformity." The new revisers conclude by declaring that "through our manifold experience of its abounding difficulties we have felt more and more as we went onward that such a work can never be accomplished by organised efforts of scholarship and criticism unless assisted by divine help." Apparently the new revisers are conscious that they did not receive this divine help in their attempt at revision, for they go on: "We know full well that defects must have their place in a work so long and so arduous as this which has now come to an end. Blemishes and imperfections there are in the noble translation which we have been called upon to revise; blemishes and imperfections will assuredly be found in our own revision;... we cannot forget how often we have failed in expressing some finer shade of meaning which we recognised in the original, how often idiom has stood in the way of a perfect rendering, and how often the attempt to preserve a familiar form of words, or even a familiar cadence, has only added another perplexity to those which have already beset us." THE END. 
58	----	PARADISE REGAINED by John Milton THE FIRST BOOK I, WHO erewhile the happy Garden sung By one man's disobedience lost, now sing Recovered Paradise to all mankind, By one man's firm obedience fully tried Through all temptation, and the Tempter foiled In all his wiles, defeated and repulsed, And Eden raised in the waste Wilderness. Thou Spirit, who led'st this glorious Eremite Into the desert, his victorious field Against the spiritual foe, and brought'st him thence 10 By proof the undoubted Son of God, inspire, As thou art wont, my prompted song, else mute, And bear through highth or depth of Nature's bounds, With prosperous wing full summed, to tell of deeds Above heroic, though in secret done, And unrecorded left through many an age: Worthy to have not remained so long unsung. Now had the great Proclaimer, with a voice More awful than the sound of trumpet, cried Repentance, and Heaven's kingdom nigh at hand 20 To all baptized. To his great baptism flocked With awe the regions round, and with them came From Nazareth the son of Joseph deemed To the flood Jordan--came as then obscure, Unmarked, unknown. But him the Baptist soon Descried, divinely warned, and witness bore As to his worthier, and would have resigned To him his heavenly office. Nor was long His witness unconfirmed: on him baptized Heaven opened, and in likeness of a Dove 30 The Spirit descended, while the Father's voice From Heaven pronounced him his beloved Son. That heard the Adversary, who, roving still About the world, at that assembly famed Would not be last, and, with the voice divine Nigh thunder-struck, the exalted man to whom Such high attest was given a while surveyed With wonder; then, with envy fraught and rage, Flies to his place, nor rests, but in mid air To council summons all his mighty Peers, 40 Within thick clouds and dark tenfold involved, A gloomy consistory; and them amidst, With looks aghast and sad, he thus bespake:-- "O ancient Powers of Air and this wide World (For much more willingly I mention Air, This our old conquest, than remember Hell, Our hated habitation), well ye know How many ages, as the years of men, This Universe we have possessed, and ruled In manner at our will the affairs of Earth, 50 Since Adam and his facile consort Eve Lost Paradise, deceived by me, though since With dread attending when that fatal wound Shall be inflicted by the seed of Eve Upon my head. Long the decrees of Heaven Delay, for longest time to Him is short; And now, too soon for us, the circling hours This dreaded time have compassed, wherein we Must bide the stroke of that long-threatened wound (At least, if so we can, and by the head 60 Broken be not intended all our power To be infringed, our freedom and our being In this fair empire won of Earth and Air)-- For this ill news I bring: The Woman's Seed, Destined to this, is late of woman born. His birth to our just fear gave no small cause; But his growth now to youth's full flower, displaying All virtue, grace and wisdom to achieve Things highest, greatest, multiplies my fear. Before him a great Prophet, to proclaim 70 His coming, is sent harbinger, who all Invites, and in the consecrated stream Pretends to wash off sin, and fit them so Purified to receive him pure, or rather To do him honour as their King. All come, And he himself among them was baptized-- Not thence to be more pure, but to receive The testimony of Heaven, that who he is Thenceforth the nations may not doubt. I saw The Prophet do him reverence; on him, rising 80 Out of the water, Heaven above the clouds Unfold her crystal doors; thence on his head A perfet Dove descend (whate'er it meant); And out of Heaven the sovraign voice I heard, 'This is my Son beloved,--in him am pleased.' His mother, than, is mortal, but his Sire He who obtains the monarchy of Heaven; And what will He not do to advance his Son? His first-begot we know, and sore have felt, When his fierce thunder drove us to the Deep; 90 Who this is we must learn, for Man he seems In all his lineaments, though in his face The glimpses of his Father's glory shine. Ye see our danger on the utmost edge Of hazard, which admits no long debate, But must with something sudden be opposed (Not force, but well-couched fraud, well-woven snares), Ere in the head of nations he appear, Their king, their leader, and supreme on Earth. I, when no other durst, sole undertook 100 The dismal expedition to find out And ruin Adam, and the exploit performed Successfully: a calmer voyage now Will waft me; and the way found prosperous once Induces best to hope of like success." He ended, and his words impression left Of much amazement to the infernal crew, Distracted and surprised with deep dismay At these sad tidings. But no time was then For long indulgence to their fears or grief: 110 Unanimous they all commit the care And management of this man enterprise To him, their great Dictator, whose attempt At first against mankind so well had thrived In Adam's overthrow, and led their march From Hell's deep-vaulted den to dwell in light, Regents, and potentates, and kings, yea gods, Of many a pleasant realm and province wide. So to the coast of Jordan he directs His easy steps, girded with snaky wiles, 120 Where he might likeliest find this new-declared, This man of men, attested Son of God, Temptation and all guile on him to try-- So to subvert whom he suspected raised To end his reign on Earth so long enjoyed: But, contrary, unweeting he fulfilled The purposed counsel, pre-ordained and fixed, Of the Most High, who, in full frequence bright Of Angels, thus to Gabriel smiling spake:-- "Gabriel, this day, by proof, thou shalt behold, 130 Thou and all Angels conversant on Earth With Man or men's affairs, how I begin To verify that solemn message late, On which I sent thee to the Virgin pure In Galilee, that she should bear a son, Great in renown, and called the Son of God. Then told'st her, doubting how these things could be To her a virgin, that on her should come The Holy Ghost, and the power of the Highest O'ershadow her. This Man, born and now upgrown, 140 To shew him worthy of his birth divine And high prediction, henceforth I expose To Satan; let him tempt, and now assay His utmost subtlety, because he boasts And vaunts of his great cunning to the throng Of his Apostasy. He might have learnt Less overweening, since he failed in Job, Whose constant perseverance overcame Whate'er his cruel malice could invent. He now shall know I can produce a man, 150 Of female seed, far abler to resist All his solicitations, and at length All his vast force, and drive him back to Hell-- Winning by conquest what the first man lost By fallacy surprised. But first I mean To exercise him in the Wilderness; There he shall first lay down the rudiments Of his great warfare, ere I send him forth To conquer Sin and Death, the two grand foes. By humiliation and strong sufferance 160 His weakness shall o'ercome Satanic strength, And all the world, and mass of sinful flesh; That all the Angels and aethereal Powers-- They now, and men hereafter--may discern From what consummate virtue I have chose This perfet man, by merit called my Son, To earn salvation for the sons of men." So spake the Eternal Father, and all Heaven Admiring stood a space; then into hymns Burst forth, and in celestial measures moved, 170 Circling the throne and singing, while the hand Sung with the voice, and this the argument:-- "Victory and triumph to the Son of God, Now entering his great duel, not of arms, But to vanquish by wisdom hellish wiles! The Father knows the Son; therefore secure Ventures his filial virtue, though untried, Against whate'er may tempt, whate'er seduce, Allure, or terrify, or undermine. Be frustrate, all ye stratagems of Hell, 180 And, devilish machinations, come to nought!" So they in Heaven their odes and vigils tuned. Meanwhile the Son of God, who yet some days Lodged in Bethabara, where John baptized, Musing and much revolving in his breast How best the mighty work he might begin Of Saviour to mankind, and which way first Publish his godlike office now mature, One day forth walked alone, the Spirit leading And his deep thoughts, the better to converse 190 With solitude, till, far from track of men, Thought following thought, and step by step led on, He entered now the bordering Desert wild, And, with dark shades and rocks environed round, His holy meditations thus pursued:-- "O what a multitude of thoughts at once Awakened in me swarm, while I consider What from within I feel myself, and hear What from without comes often to my ears, Ill sorting with my present state compared! 200 When I was yet a child, no childish play To me was pleasing; all my mind was set Serious to learn and know, and thence to do, What might be public good; myself I thought Born to that end, born to promote all truth, All righteous things. Therefore, above my years, The Law of God I read, and found it sweet; Made it my whole delight, and in it grew To such perfection that, ere yet my age Had measured twice six years, at our great Feast 210 I went into the Temple, there to hear The teachers of our Law, and to propose What might improve my knowledge or their own, And was admired by all. Yet this not all To which my spirit aspired. Victorious deeds Flamed in my heart, heroic acts--one while To rescue Israel from the Roman yoke; Then to subdue and quell, o'er all the earth, Brute violence and proud tyrannic power, Till truth were freed, and equity restored: 220 Yet held it more humane, more heavenly, first By winning words to conquer willing hearts, And make persuasion do the work of fear; At least to try, and teach the erring soul, Not wilfully misdoing, but unware Misled; the stubborn only to subdue. These growing thoughts my mother soon perceiving, By words at times cast forth, inly rejoiced, And said to me apart, 'High are thy thoughts, O Son! but nourish them, and let them soar 230 To what highth sacred virtue and true worth Can raise them, though above example high; By matchless deeds express thy matchless Sire. For know, thou art no son of mortal man; Though men esteem thee low of parentage, Thy Father is the Eternal King who rules All Heaven and Earth, Angels and sons of men. A messenger from God foretold thy birth Conceived in me a virgin; he foretold Thou shouldst be great, and sit on David's throne, 240 And of thy kingdom there should be no end. At thy nativity a glorious quire Of Angels, in the fields of Bethlehem, sung To shepherds, watching at their folds by night, And told them the Messiah now was born, Where they might see him; and to thee they came, Directed to the manger where thou lay'st; For in the inn was left no better room. A Star, not seen before, in heaven appearing, Guided the Wise Men thither from the East, 250 To honour thee with incense, myrrh, and gold; By whose bright course led on they found the place, Affirming it thy star, new-graven in heaven, By which they knew thee King of Israel born. Just Simeon and prophetic Anna, warned By vision, found thee in the Temple, and spake, Before the altar and the vested priest, Like things of thee to all that present stood.' This having heart, straight I again revolved The Law and Prophets, searching what was writ 260 Concerning the Messiah, to our scribes Known partly, and soon found of whom they spake I am--this chiefly, that my way must lie Through many a hard assay, even to the death, Ere I the promised kingdom can attain, Or work redemption for mankind, whose sins' Full weight must be transferred upon my head. Yet, neither thus disheartened or dismayed, The time prefixed I waited; when behold The Baptist (of whose birth I oft had heard, 270 Not knew by sight) now come, who was to come Before Messiah, and his way prepare! I, as all others, to his baptism came, Which I believed was from above; but he Straight knew me, and with loudest voice proclaimed Me him (for it was shewn him so from Heaven)-- Me him whose harbinger he was; and first Refused on me his baptism to confer, As much his greater, and was hardly won. But, as I rose out of the laving stream, 280 Heaven opened her eternal doors, from whence The Spirit descended on me like a Dove; And last, the sum of all, my Father's voice, Audibly heard from Heaven, pronounced me his, Me his beloved Son, in whom alone He was well pleased: by which I knew the time Now full, that I no more should live obscure, But openly begin, as best becomes The authority which I derived from Heaven. And now by some strong motion I am led 290 Into this wilderness; to what intent I learn not yet. Perhaps I need not know; For what concerns my knowledge God reveals." So spake our Morning Star, then in his rise, And, looking round, on every side beheld A pathless desert, dusk with horrid shades. The way he came, not having marked return, Was difficult, by human steps untrod; And he still on was led, but with such thoughts Accompanied of things past and to come 300 Lodged in his breast as well might recommend Such solitude before choicest society. Full forty days he passed--whether on hill Sometimes, anon in shady vale, each night Under the covert of some ancient oak Or cedar to defend him from the dew, Or harboured in one cave, is not revealed; Nor tasted human food, nor hunger felt, Till those days ended; hungered then at last Among wild beasts. They at his sight grew mild, 310 Nor sleeping him nor waking harmed; his walk The fiery serpent fled and noxious worm; The lion and fierce tiger glared aloof. But now an aged man in rural weeds, Following, as seemed, the quest of some stray eye, Or withered sticks to gather, which might serve Against a winter's day, when winds blow keen, To warm him wet returned from field at eve, He saw approach; who first with curious eye Perused him, then with words thus uttered spake:-- 320 "Sir, what ill chance hath brought thee to this place, So far from path or road of men, who pass In troop or caravan? for single none Durst ever, who returned, and dropt not here His carcass, pined with hunger and with droughth. I ask the rather, and the more admire, For that to me thou seem'st the man whom late Our new baptizing Prophet at the ford Of Jordan honoured so, and called thee Son Of God. I saw and heard, for we sometimes 330 Who dwell this wild, constrained by want, come forth To town or village nigh (nighest is far), Where aught we hear, and curious are to hear, What happens new; fame also finds us out." To whom the Son of God:--"Who brought me hither Will bring me hence; no other guide I seek." "By miracle he may," replied the swain; "What other way I see not; for we here Live on tough roots and stubs, to thirst inured More than the camel, and to drink go far-- 340 Men to much misery and hardship born. But, if thou be the Son of God, command That out of these hard stones be made thee bread; So shalt thou save thyself, and us relieve With food, whereof we wretched seldom taste." He ended, and the Son of God replied:-- "Think'st thou such force in bread? Is it not written (For I discern thee other than thou seem'st), Man lives not by bread only, but each word Proceeding from the mouth of God, who fed 350 Our fathers here with manna? In the Mount Moses was forty days, nor eat nor drank; And forty days Eliah without food Wandered this barren waste; the same I now. Why dost thou, then, suggest to me distrust Knowing who I am, as I know who thou art?" Whom thus answered the Arch-Fiend, now undisguised:-- "'Tis true, I am that Spirit unfortunate Who, leagued with millions more in rash revolt, Kept not my happy station, but was driven 360 With them from bliss to the bottomless Deep-- Yet to that hideous place not so confined By rigour unconniving but that oft, Leaving my dolorous prison, I enjoy Large liberty to round this globe of Earth, Or range in the Air; nor from the Heaven of Heavens Hath he excluded my resort sometimes. I came, among the Sons of God, when he Gave up into my hands Uzzean Job, To prove him, and illustrate his high worth; 370 And, when to all his Angels he proposed To draw the proud king Ahab into fraud, That he might fall in Ramoth, they demurring, I undertook that office, and the tongues Of all his flattering prophets glibbed with lies To his destruction, as I had in charge: For what he bids I do. Though I have lost Much lustre of my native brightness, lost To be beloved of God, I have not lost To love, at least contemplate and admire, 380 What I see excellent in good, or fair, Or virtuous; I should so have lost all sense. What can be then less in me than desire To see thee and approach thee, whom I know Declared the Son of God, to hear attent Thy wisdom, and behold thy godlike deeds? Men generally think me much a foe To all mankind. Why should I? they to me Never did wrong or violence. By them I lost not what I lost; rather by them 390 I gained what I have gained, and with them dwell Copartner in these regions of the World, If not disposer--lend them oft my aid, Oft my advice by presages and signs, And answers, oracles, portents, and dreams, Whereby they may direct their future life. Envy, they say, excites me, thus to gain Companions of my misery and woe! At first it may be; but, long since with woe Nearer acquainted, now I feel by proof 400 That fellowship in pain divides not smart, Nor lightens aught each man's peculiar load; Small consolation, then, were Man adjoined. This wounds me most (what can it less?) that Man, Man fallen, shall be restored, I never more." To whom our Saviour sternly thus replied:-- "Deservedly thou griev'st, composed of lies From the beginning, and in lies wilt end, Who boast'st release from Hell, and leave to come Into the Heaven of Heavens. Thou com'st, indeed, 410 As a poor miserable captive thrall Comes to the place where he before had sat Among the prime in splendour, now deposed, Ejected, emptied, gazed, unpitied, shunned, A spectacle of ruin, or of scorn, To all the host of Heaven. The happy place Imparts to thee no happiness, no joy-- Rather inflames thy torment, representing Lost bliss, to thee no more communicable; So never more in Hell than when in Heaven. 420 But thou art serviceable to Heaven's King! Wilt thou impute to obedience what thy fear Extorts, or pleasure to do ill excites? What but thy malice moved thee to misdeem Of righteous Job, then cruelly to afflict him With all inflictions? but his patience won. The other service was thy chosen task, To be a liar in four hundred mouths; For lying is thy sustenance, thy food. Yet thou pretend'st to truth! all oracles 430 By thee are given, and what confessed more true Among the nations? That hath been thy craft, By mixing somewhat true to vent more lies. But what have been thy answers? what but dark, Ambiguous, and with double sense deluding, Which they who asked have seldom understood, And, not well understood, as good not known? Who ever, by consulting at thy shrine, Returned the wiser, or the more instruct To fly or follow what concerned him most, 440 And run not sooner to his fatal snare? For God hath justly given the nations up To thy delusions; justly, since they fell Idolatrous. But, when his purpose is Among them to declare his providence, To thee not known, whence hast thou then thy truth, But from him, or his Angels president In every province, who, themselves disdaining To approach thy temples, give thee in command What, to the smallest tittle, thou shalt say 450 To thy adorers? Thou, with trembling fear, Or like a fawning parasite, obey'st; Then to thyself ascrib'st the truth foretold. But this thy glory shall be soon retrenched; No more shalt thou by oracling abuse The Gentiles; henceforth oracles are ceased, And thou no more with pomp and sacrifice Shalt be enquired at Delphos or elsewhere-- At least in vain, for they shall find thee mute. God hath now sent his living Oracle 460 Into the world to teach his final will, And sends his Spirit of Truth henceforth to dwell In pious hearts, an inward oracle To all truth requisite for men to know." So spake our Saviour; but the subtle Fiend, Though inly stung with anger and disdain, Dissembled, and this answer smooth returned:-- "Sharply thou hast insisted on rebuke, And urged me hard with doings which not will, But misery, hath wrested from me. Where 470 Easily canst thou find one miserable, And not inforced oft-times to part from truth, If it may stand him more in stead to lie, Say and unsay, feign, flatter, or abjure? But thou art placed above me; thou art Lord; From thee I can, and must, submiss, endure Cheek or reproof, and glad to scape so quit. Hard are the ways of truth, and rough to walk, Smooth on the tongue discoursed, pleasing to the ear, And tunable as sylvan pipe or song; 480 What wonder, then, if I delight to hear Her dictates from thy mouth? most men admire Virtue who follow not her lore. Permit me To hear thee when I come (since no man comes), And talk at least, though I despair to attain. Thy Father, who is holy, wise, and pure, Suffers the hypocrite or atheous priest To tread his sacred courts, and minister About his altar, handling holy things, Praying or vowing, and voutsafed his voice 490 To Balaam reprobate, a prophet yet Inspired: disdain not such access to me." To whom our Saviour, with unaltered brow:-- "Thy coming hither, though I know thy scope, I bid not, or forbid. Do as thou find'st Permission from above; thou canst not more." He added not; and Satan, bowling low His gray dissimulation, disappeared, Into thin air diffused: for now began Night with her sullen wing to double-shade 500 The desert; fowls in their clay nests were couched; And now wild beasts came forth the woods to roam. THE SECOND BOOK MEANWHILE the new-baptized, who yet remained At Jordan with the Baptist, and had seen Him whom they heard so late expressly called Jesus Messiah, Son of God, declared, And on that high authority had believed, And with him talked, and with him lodged--I mean Andrew and Simon, famous after known, With others, though in Holy Writ not named-- Now missing him, their joy so lately found, So lately found and so abruptly gone, 10 Began to doubt, and doubted many days, And, as the days increased, increased their doubt. Sometimes they thought he might be only shewn, And for a time caught up to God, as once Moses was in the Mount and missing long, And the great Thisbite, who on fiery wheels Rode up to Heaven, yet once again to come. Therefore, as those young prophets then with care Sought lost Eliah, so in each place these Nigh to Bethabara--in Jericho 20 The city of palms, AEnon, and Salem old, Machaerus, and each town or city walled On this side the broad lake Genezaret, Or in Peraea--but returned in vain. Then on the bank of Jordan, by a creek, Where winds with reeds and osiers whispering play, Plain fishermen (no greater men them call), Close in a cottage low together got, Their unexpected loss and plaints outbreathed:-- "Alas, from what high hope to what relapse 30 Unlooked for are we fallen! Our eyes beheld Messiah certainly now come, so long Expected of our fathers; we have heard His words, his wisdom full of grace and truth. 'Now, now, for sure, deliverance is at hand; The kingdom shall to Israel be restored:' Thus we rejoiced, but soon our joy is turned Into perplexity and new amaze. For whither is he gone? what accident Hath rapt him from us? will he now retire 40 After appearance, and again prolong Our expectation? God of Israel, Send thy Messiah forth; the time is come. Behold the kings of the earth, how they oppress Thy Chosen, to what highth their power unjust They have exalted, and behind them cast All fear of Thee; arise, and vindicate Thy glory; free thy people from their yoke! But let us wait; thus far He hath performed-- Sent his Anointed, and to us revealed him 50 By his great Prophet pointed at and shown In public, and with him we have conversed. Let us be glad of this, and all our fears Lay on his providence; He will not fail, Nor will withdraw him now, nor will recall-- Mock us with his blest sight, then snatch him hence: Soon we shall see our hope, our joy, return." Thus they out of their plaints new hope resume To find whom at the first they found unsought. But to his mother Mary, when she saw 60 Others returned from baptism, not her Son, Nor left at Jordan tidings of him none, Within her breast though calm, her breast though pure, Motherly cares and fears got head, and raised Some troubled thoughts, which she in sighs thus clad:-- "Oh, what avails me now that honour high, To have conceived of God, or that salute, 'Hail, highly favoured, among women blest!' While I to sorrows am no less advanced, And fears as eminent above the lot 70 Of other women, by the birth I bore: In such a season born, when scarce a shed Could be obtained to shelter him or me From the bleak air? A stable was our warmth, A manger his; yet soon enforced to fly Thence into Egypt, till the murderous king Were dead, who sought his life, and, missing, filled With infant blood the streets of Bethlehem. From Egypt home returned, in Nazareth Hath been our dwelling many years; his life 80 Private, unactive, calm, contemplative, Little suspicious to any king. But now, Full grown to man, acknowledged, as I hear, By John the Baptist, and in public shewn, Son owned from Heaven by his Father's voice, I looked for some great change. To honour? no; But trouble, as old Simeon plain foretold, That to the fall and rising he should be Of many in Israel, and to a sign Spoken against--that through my very soul 90 A sword shall pierce. This is my favoured lot, My exaltation to afflictions high! Afflicted I may be, it seems, and blest! I will not argue that, nor will repine. But where delays he now? Some great intent Conceals him. When twelve years he scarce had seen, I lost him, but so found as well I saw He could not lose himself, but went about His Father's business. What he meant I mused-- Since understand; much more his absence now 100 Thus long to some great purpose he obscures. But I to wait with patience am inured; My heart hath been a storehouse long of things And sayings laid up, pretending strange events." Thus Mary, pondering oft, and oft to mind Recalling what remarkably had passed Since first her Salutation heard, with thoughts Meekly composed awaited the fulfilling: The while her Son, tracing the desert wild, Sole, but with holiest meditations fed, 110 Into himself descended, and at once All his great work to come before him set-- How to begin, how to accomplish best His end of being on Earth, and mission high. For Satan, with sly preface to return, Had left him vacant, and with speed was gone Up to the middle region of thick air, Where all his Potentates in council sate. There, without sign of boast, or sign of joy, Solicitous and blank, he thus began:-- 120 "Princes, Heaven's ancient Sons, AEthereal Thrones-- Daemonian Spirits now, from the element Each of his reign allotted, rightlier called Powers of Fire, Air, Water, and Earth beneath (So may we hold our place and these mild seats Without new trouble!)--such an enemy Is risen to invade us, who no less Threatens than our expulsion down to Hell. I, as I undertook, and with the vote Consenting in full frequence was impowered, 130 Have found him, viewed him, tasted him; but find Far other labour to be undergone Than when I dealt with Adam, first of men, Though Adam by his wife's allurement fell, However to this Man inferior far-- If he be Man by mother's side, at least With more than human gifts from Heaven adorned, Perfections absolute, graces divine, And amplitude of mind to greatest deeds. Therefore I am returned, lest confidence 140 Of my success with Eve in Paradise Deceive ye to persuasion over-sure Of like succeeding here. I summon all Rather to be in readiness with hand Or counsel to assist, lest I, who erst Thought none my equal, now be overmatched." So spake the old Serpent, doubting, and from all With clamour was assured their utmost aid At his command; when from amidst them rose Belial, the dissolutest Spirit that fell, 150 The sensualest, and, after Asmodai, The fleshliest Incubus, and thus advised:-- "Set women in his eye and in his walk, Among daughters of men the fairest found. Many are in each region passing fair As the noon sky, more like to goddesses Than mortal creatures, graceful and discreet, Expert in amorous arts, enchanting tongues Persuasive, virgin majesty with mild And sweet allayed, yet terrible to approach, 160 Skilled to retire, and in retiring draw Hearts after them tangled in amorous nets. Such object hath the power to soften and tame Severest temper, smooth the rugged'st brow, Enerve, and with voluptuous hope dissolve, Draw out with credulous desire, and lead At will the manliest, resolutest breast, As the magnetic hardest iron draws. Women, when nothing else, beguiled the heart Of wisest Solomon, and made him build, 170 And made him bow, to the gods of his wives." To whom quick answer Satan thus returned:-- "Belial, in much uneven scale thou weigh'st All others by thyself. Because of old Thou thyself doat'st on womankind, admiring Their shape, their colour, and attractive grace, None are, thou think'st, but taken with such toys. Before the Flood, thou, with thy lusty crew, False titled Sons of God, roaming the Earth, Cast wanton eyes on the daughters of men, 180 And coupled with them, and begot a race. Have we not seen, or by relation heard, In courts and regal chambers how thou lurk'st, In wood or grove, by mossy fountain-side, In valley or green meadow, to waylay Some beauty rare, Calisto, Clymene, Daphne, or Semele, Antiopa, Or Amymone, Syrinx, many more Too long--then lay'st thy scapes on names adored, Apollo, Neptune, Jupiter, or Pan, 190 Satyr, or Faun, or Silvan? But these haunts Delight not all. Among the sons of men How many have with a smile made small account Of beauty and her lures, easily scorned All her assaults, on worthier things intent! Remember that Pellean conqueror, A youth, how all the beauties of the East He slightly viewed, and slightly overpassed; How he surnamed of Africa dismissed, In his prime youth, the fair Iberian maid. 200 For Solomon, he lived at ease, and, full Of honour, wealth, high fare, aimed not beyond Higher design than to enjoy his state; Thence to the bait of women lay exposed. But he whom we attempt is wiser far Than Solomon, of more exalted mind, Made and set wholly on the accomplishment Of greatest things. What woman will you find, Though of this age the wonder and the fame, On whom his leisure will voutsafe an eye 210 Of fond desire? Or should she, confident, As sitting queen adored on Beauty's throne, Descend with all her winning charms begirt To enamour, as the zone of Venus once Wrought that effect on Jove (so fables tell), How would one look from his majestic brow, Seated as on the top of Virtue's hill, Discountenance her despised, and put to rout All her array, her female pride deject, Or turn to reverent awe! For Beauty stands 220 In the admiration only of weak minds Led captive; cease to admire, and all her plumes Fall flat, and shrink into a trivial toy, At every sudden slighting quite abashed. Therefore with manlier objects we must try His constancy--with such as have more shew Of worth, of honour, glory, and popular praise (Rocks whereon greatest men have oftest wrecked); Or that which only seems to satisfy Lawful desires of nature, not beyond. 230 And now I know he hungers, where no food Is to be found, in the wide Wilderness: The rest commit to me; I shall let pass No advantage, and his strength as oft assay." He ceased, and heard their grant in loud acclaim; Then forthwith to him takes a chosen band Of Spirits likest to himself in guile, To be at hand and at his beck appear, If cause were to unfold some active scene Of various persons, each to know his part; 240 Then to the desert takes with these his flight, Where still, from shade to shade, the Son of God, After forty days' fasting, had remained, Now hungering first, and to himself thus said:-- "Where will this end? Four times ten days I have passed Wandering this woody maze, and human food Nor tasted, nor had appetite. That fast To virtue I impute not, or count part Of what I suffer here. If nature need not, Or God support nature without repast, 250 Though needing, what praise is it to endure? But now I feel I hunger; which declares Nature hath need of what she asks. Yet God Can satisfy that need some other way, Though hunger still remain. So it remain Without this body's wasting, I content me, And from the sting of famine fear no harm; Nor mind it, fed with better thoughts, that feed Me hungering more to do my Father's will." It was the hour of night, when thus the Son 260 Communed in silent walk, then laid him down Under the hospitable covert nigh Of trees thick interwoven. There he slept, And dreamed, as appetite is wont to dream, Of meats and drinks, nature's refreshment sweet. Him thought he by the brook of Cherith stood, And saw the ravens with their horny beaks Food to Elijah bringing even and morn-- Though ravenous, taught to abstain from what they brought; He saw the Prophet also, how he fled 270 Into the desert, and how there he slept Under a juniper--then how, awaked, He found his supper on the coals prepared, And by the Angel was bid rise and eat, And eat the second time after repose, The strength whereof sufficed him forty days: Sometimes that with Elijah he partook, Or as a guest with Daniel at his pulse. Thus wore out night; and now the harald Lark Left his ground-nest, high towering to descry 280 The Morn's approach, and greet her with his song. As lightly from his grassy couch up rose Our Saviour, and found all was but a dream; Fasting he went to sleep, and fasting waked. Up to a hill anon his steps he reared, From whose high top to ken the prospect round, If cottage were in view, sheep-cote, or herd; But cottage, herd, or sheep-cote, none he saw-- Only in a bottom saw a pleasant grove, With chaunt of tuneful birds resounding loud. 290 Thither he bent his way, determined there To rest at noon, and entered soon the shade High-roofed, and walks beneath, and alleys brown, That opened in the midst a woody scene; Nature's own work it seemed (Nature taught Art), And, to a superstitious eye, the haunt Of wood-gods and wood-nymphs. He viewed it round; When suddenly a man before him stood, Not rustic as before, but seemlier clad, As one in city or court or palace bred, 300 And with fair speech these words to him addressed:-- "With granted leave officious I return, But much more wonder that the Son of God In this wild solitude so long should bide, Of all things destitute, and, well I know, Not without hunger. Others of some note, As story tells, have trod this wilderness: The fugitive Bond-woman, with her son, Outcast Nebaioth, yet found here relief By a providing Angel; all the race 310 Of Israel here had famished, had not God Rained from heaven manna; and that Prophet bold, Native of Thebez, wandering here, was fed Twice by a voice inviting him to eat. Of thee those forty days none hath regard, Forty and more deserted here indeed." To whom thus Jesus:--"What conclud'st thou hence? They all had need; I, as thou seest, have none." "How hast thou hunger then?" Satan replied. "Tell me, if food were now before thee set, 320 Wouldst thou not eat?" "Thereafter as I like the giver," answered Jesus. "Why should that Cause thy refusal?" said the subtle Fiend. "Hast thou not right to all created things? Owe not all creatures, by just right, to thee Duty and service, nor to stay till bid, But tender all their power? Nor mention I Meats by the law unclean, or offered first To idols--those young Daniel could refuse; Nor proffered by an enemy--though who 330 Would scruple that, with want oppressed? Behold, Nature ashamed, or, better to express, Troubled, that thou shouldst hunger, hath purveyed From all the elements her choicest store, To treat thee as beseems, and as her Lord With honour. Only deign to sit and eat." He spake no dream; for, as his words had end, Our Saviour, lifting up his eyes, beheld, In ample space under the broadest shade, A table richly spread in regal mode, 340 With dishes piled and meats of noblest sort And savour--beasts of chase, or fowl of game, In pastry built, or from the spit, or boiled, Grisamber-steamed; all fish, from sea or shore, Freshet or purling brook, of shell or fin, And exquisitest name, for which was drained Pontus, and Lucrine bay, and Afric coast. Alas! how simple, to these cates compared, Was that crude Apple that diverted Eve! And at a stately sideboard, by the wine, 350 That fragrant smell diffused, in order stood Tall stripling youths rich-clad, of fairer hue Than Ganymed or Hylas; distant more, Under the trees now tripped, now solemn stood, Nymphs of Diana's train, and Naiades With fruits and flowers from Amalthea's horn, And ladies of the Hesperides, that seemed Fairer than feigned of old, or fabled since Of faery damsels met in forest wide By knights of Logres, or of Lyones, 360 Lancelot, or Pelleas, or Pellenore. And all the while harmonious airs were heard Of chiming strings or charming pipes; and winds Of gentlest gale Arabian odours fanned From their soft wings, and Flora's earliest smells. Such was the splendour; and the Tempter now His invitation earnestly renewed:-- "What doubts the Son of God to sit and eat? These are not fruits forbidden; no interdict Defends the touching of these viands pure; 370 Their taste no knowledge works, at least of evil, But life preserves, destroys life's enemy, Hunger, with sweet restorative delight. All these are Spirits of air, and woods, and springs, Thy gentle ministers, who come to pay Thee homage, and acknowledge thee their Lord. What doubt'st thou, Son of God? Sit down and eat." To whom thus Jesus temperately replied:-- "Said'st thou not that to all things I had right? And who withholds my power that right to use? 380 Shall I receive by gift what of my own, When and where likes me best, I can command? I can at will, doubt not, as soon as thou, Command a table in this wilderness, And call swift flights of Angels ministrant, Arrayed in glory, on my cup to attend: Why shouldst thou, then, obtrude this diligence In vain, where no acceptance it can find? And with my hunger what hast thou to do? Thy pompous delicacies I contemn, 390 And count thy specious gifts no gifts, but guiles." To whom thus answered Satan, male-content:-- "That I have also power to give thou seest; If of that power I bring thee voluntary What I might have bestowed on whom I pleased, And rather opportunely in this place Chose to impart to thy apparent need, Why shouldst thou not accept it? But I see What I can do or offer is suspect. Of these things others quickly will dispose, 400 Whose pains have earned the far-fet spoil." With that Both table and provision vanished quite, With sound of harpies' wings and talons heard; Only the importune Tempter still remained, And with these words his temptation pursued:-- "By hunger, that each other creature tames, Thou art not to be harmed, therefore not moved; Thy temperance, invincible besides, For no allurement yields to appetite; And all thy heart is set on high designs, 410 High actions. But wherewith to be achieved? Great acts require great means of enterprise; Thou art unknown, unfriended, low of birth, A carpenter thy father known, thyself Bred up in poverty and straits at home, Lost in a desert here and hunger-bit. Which way, or from what hope, dost thou aspire To greatness? whence authority deriv'st? What followers, what retinue canst thou gain, Or at thy heels the dizzy multitude, 420 Longer than thou canst feed them on thy cost? Money brings honour, friends, conquest, and realms. What raised Antipater the Edomite, And his son Herod placed on Juda's throne, Thy throne, but gold, that got him puissant friends? Therefore, if at great things thou wouldst arrive, Get riches first, get wealth, and treasure heap-- Not difficult, if thou hearken to me. Riches are mine, fortune is in my hand; They whom I favour thrive in wealth amain, 430 While virtue, valour, wisdom, sit in want." To whom thus Jesus patiently replied:-- "Yet wealth without these three is impotent To gain dominion, or to keep it gained-- Witness those ancient empires of the earth, In highth of all their flowing wealth dissolved; But men endued with these have oft attained, In lowest poverty, to highest deeds-- Gideon, and Jephtha, and the shepherd lad Whose offspring on the throne of Juda sate 440 So many ages, and shall yet regain That seat, and reign in Israel without end. Among the Heathen (for throughout the world To me is not unknown what hath been done Worthy of memorial) canst thou not remember Quintius, Fabricius, Curius, Regulus? For I esteem those names of men so poor, Who could do mighty things, and could contemn Riches, though offered from the hand of kings. And what in me seems wanting but that I 450 May also in this poverty as soon Accomplish what they did, perhaps and more? Extol not riches, then, the toil of fools, The wise man's cumbrance, if not snare; more apt To slacken virtue and abate her edge Than prompt her to do aught may merit praise. What if with like aversion I reject Riches and realms! Yet not for that a crown, Golden in shew, is but a wreath of thorns, Brings dangers, troubles, cares, and sleepless nights, 460 To him who wears the regal diadem, When on his shoulders each man's burden lies; For therein stands the office of a king, His honour, virtue, merit, and chief praise, That for the public all this weight he bears. Yet he who reigns within himself, and rules Passions, desires, and fears, is more a king-- Which every wise and virtuous man attains; And who attains not, ill aspires to rule Cities of men, or headstrong multitudes, 470 Subject himself to anarchy within, Or lawless passions in him, which he serves. But to guide nations in the way of truth By saving doctrine, and from error lead To know, and, knowing, worship God aright, Is yet more kingly. This attracts the soul, Governs the inner man, the nobler part; That other o'er the body only reigns, And oft by force--which to a generous mind So reigning can be no sincere delight. 480 Besides, to give a kingdom hath been thought Greater and nobler done, and to lay down Far more magnanimous, than to assume. Riches are needless, then, both for themselves, And for thy reason why they should be sought-- To gain a sceptre, oftest better missed." THE THIRD BOOK SO spake the Son of God; and Satan stood A while as mute, confounded what to say, What to reply, confuted and convinced Of his weak arguing and fallacious drift; At length, collecting all his serpent wiles, With soothing words renewed, him thus accosts:-- "I see thou know'st what is of use to know, What best to say canst say, to do canst do; Thy actions to thy words accord; thy words To thy large heart give utterance due; thy heart 10 Contains of good, wise, just, the perfet shape. Should kings and nations from thy mouth consult, Thy counsel would be as the oracle Urim and Thummim, those oraculous gems On Aaron's breast, or tongue of Seers old Infallible; or, wert thou sought to deeds That might require the array of war, thy skill Of conduct would be such that all the world Could not sustain thy prowess, or subsist In battle, though against thy few in arms. 20 These godlike virtues wherefore dost thou hide? Affecting private life, or more obscure In savage wilderness, wherefore deprive All Earth her wonder at thy acts, thyself The fame and glory--glory, the reward That sole excites to high attempts the flame Of most erected spirits, most tempered pure AEthereal, who all pleasures else despise, All treasures and all gain esteem as dross, And dignities and powers, all but the highest? 30 Thy years are ripe, and over-ripe. The son Of Macedonian Philip had ere these Won Asia, and the throne of Cyrus held At his dispose; young Scipio had brought down The Carthaginian pride; young Pompey quelled The Pontic king, and in triumph had rode. Yet years, and to ripe years judgment mature, Quench not the thirst of glory, but augment. Great Julius, whom now all the world admires, The more he grew in years, the more inflamed 40 With glory, wept that he had lived so long Ingloroious. But thou yet art not too late." To whom our Saviour calmly thus replied:-- "Thou neither dost persuade me to seek wealth For empire's sake, nor empire to affect For glory's sake, by all thy argument. For what is glory but the blaze of fame, The people's praise, if always praise unmixed? And what the people but a herd confused, A miscellaneous rabble, who extol 50 Things vulgar, and, well weighed, scarce worth the praise? They praise and they admire they know not what, And know not whom, but as one leads the other; And what delight to be by such extolled, To live upon their tongues, and be their talk? Of whom to be dispraised were no small praise-- His lot who dares be singularly good. The intelligent among them and the wise Are few, and glory scarce of few is raised. This is true glory and renown--when God, 60 Looking on the Earth, with approbation marks The just man, and divulges him through Heaven To all his Angels, who with true applause Recount his praises. Thus he did to Job, When, to extend his fame through Heaven and Earth, As thou to thy reproach may'st well remember, He asked thee, 'Hast thou seen my servant Job?' Famous he was in Heaven; on Earth less known, Where glory is false glory, attributed To things not glorious, men not worthy of fame. 70 They err who count it glorious to subdue By conquest far and wide, to overrun Large countries, and in field great battles win, Great cities by assault. What do these worthies But rob and spoil, burn, slaughter, and enslave Peaceable nations, neighbouring or remote, Made captive, yet deserving freedom more Than those their conquerors, who leave behind Nothing but ruin wheresoe'er they rove, And all the flourishing works of peace destroy; 80 Then swell with pride, and must be titled Gods, Great benefactors of mankind, Deliverers, Worshipped with temple, priest, and sacrifice? One is the son of Jove, of Mars the other; Till conqueror Death discover them scarce men, Rowling in brutish vices, and deformed, Violent or shameful death their due reward. But, if there be in glory aught of good; It may be means far different be attained, Without ambition, war, or violence-- 90 By deeds of peace, by wisdom eminent, By patience, temperance. I mention still Him whom thy wrongs, with saintly patience borne, Made famous in a land and times obscure; Who names not now with honour patient Job? Poor Socrates, (who next more memorable?) By what he taught and suffered for so doing, For truth's sake suffering death unjust, lives now Equal in fame to proudest conquerors. Yet, if for fame and glory aught be done, 100 Aught suffered--if young African for fame His wasted country freed from Punic rage-- The deed becomes unpraised, the man at least, And loses, though but verbal, his reward. Shall I seek glory, then, as vain men seek, Oft not deserved? I seek not mine, but His Who sent me, and thereby witness whence I am." To whom the Tempter, murmuring, thus replied:-- "Think not so slight of glory, therein least Resembling thy great Father. He seeks glory, 110 And for his glory all things made, all things Orders and governs; nor content in Heaven, By all his Angels glorified, requires Glory from men, from all men, good or bad, Wise or unwise, no difference, no exemption. Above all sacrifice, or hallowed gift, Glory he requires, and glory he receives, Promiscuous from all nations, Jew, or Greek, Or Barbarous, nor exception hath declared; From us, his foes pronounced, glory he exacts." 120 To whom our Saviour fervently replied: "And reason; since his Word all things produced, Though chiefly not for glory as prime end, But to shew forth his goodness, and impart His good communicable to every soul Freely; of whom what could He less expect Than glory and benediction--that is, thanks-- The slightest, easiest, readiest recompense From them who could return him nothing else, And, not returning that, would likeliest render 130 Contempt instead, dishonour, obloquy? Hard recompense, unsuitable return For so much good, so much beneficience! But why should man seek glory, who of his own Hath nothing, and to whom nothing belongs But condemnation, ignominy, and shame-- Who, for so many benefits received, Turned recreant to God, ingrate and false, And so of all true good himself despoiled; Yet, sacrilegious, to himself would take 140 That which to God alone of right belongs? Yet so much bounty is in God, such grace, That who advances his glory, not their own, Them he himself to glory will advance." So spake the Son of God; and here again Satan had not to answer, but stood struck With guilt of his own sin--for he himself, Insatiable of glory, had lost all; Yet of another plea bethought him soon:-- "Of glory, as thou wilt," said he, "so deem; 150 Worth or not worth the seeking, let it pass. But to a Kingdom thou art born--ordained To sit upon thy father David's throne, By mother's side thy father, though thy right Be now in powerful hands, that will not part Easily from possession won with arms. Judaea now and all the Promised Land, Reduced a province under Roman yoke, Obeys Tiberius, nor is always ruled With temperate sway: oft have they violated 160 The Temple, oft the Law, with foul affronts, Abominations rather, as did once Antiochus. And think'st thou to regain Thy right by sitting still, or thus retiring? So did not Machabeus. He indeed Retired unto the Desert, but with arms; And o'er a mighty king so oft prevailed That by strong hand his family obtained, Though priests, the crown, and David's throne usurped, With Modin and her suburbs once content. 170 If kingdom move thee not, let move thee zeal And duty--zeal and duty are not slow, But on Occasion's forelock watchful wait: They themselves rather are occasion best-- Zeal of thy Father's house, duty to free Thy country from her heathen servitude. So shalt thou best fulfil, best verify, The Prophets old, who sung thy endless reign-- The happier reign the sooner it begins. Rein then; what canst thou better do the while?" 180 To whom our Saviour answer thus returned:-- "All things are best fulfilled in their due time; And time there is for all things, Truth hath said. If of my reign Prophetic Writ hath told That it shall never end, so, when begin The Father in his purpose hath decreed-- He in whose hand all times and seasons rowl. What if he hath decreed that I shall first Be tried in humble state, and things adverse, By tribulations, injuries, insults, 190 Contempts, and scorns, and snares, and violence, Suffering, abstaining, quietly expecting Without distrust or doubt, that He may know What I can suffer, how obey? Who best Can suffer best can do, best reign who first Well hath obeyed--just trial ere I merit My exaltation without change or end. But what concerns it thee when I begin My everlasting Kingdom? Why art thou Solicitous? What moves thy inquisition? 200 Know'st thou not that my rising is thy fall, And my promotion will be thy destruction?" To whom the Tempter, inly racked, replied:-- "Let that come when it comes. All hope is lost Of my reception into grace; what worse? For where no hope is left is left no fear. If there be worse, the expectation more Of worse torments me than the feeling can. I would be at the worst; worst is my port, My harbour, and my ultimate repose, 210 The end I would attain, my final good. My error was my error, and my crime My crime; whatever, for itself condemned, And will alike be punished, whether thou Reign or reign not--though to that gentle brow Willingly I could fly, and hope thy reign, From that placid aspect and meek regard, Rather than aggravate my evil state, Would stand between me and thy Father's ire (Whose ire I dread more than the fire of Hell) 220 A shelter and a kind of shading cool Interposition, as a summer's cloud. If I, then, to the worst that can be haste, Why move thy feet so slow to what is best? Happiest, both to thyself and all the world, That thou, who worthiest art, shouldst be their King! Perhaps thou linger'st in deep thoughts detained Of the enterprise so hazardous and high! No wonder; for, though in thee be united What of perfection can in Man be found, 230 Or human nature can receive, consider Thy life hath yet been private, most part spent At home, scarce viewed the Galilean towns, And once a year Jerusalem, few days' Short sojourn; and what thence couldst thou observe? The world thou hast not seen, much less her glory, Empires, and monarchs, and their radiant courts-- Best school of best experience, quickest in sight In all things that to greatest actions lead. The wisest, unexperienced, will be ever 240 Timorous, and loth, with novice modesty (As he who, seeking asses, found a kingdom) Irresolute, unhardy, unadventrous. But I will bring thee where thou soon shalt quit Those rudiments, and see before thine eyes The monarchies of the Earth, their pomp and state-- Sufficient introduction to inform Thee, of thyself so apt, in regal arts, And regal mysteries; that thou may'st know How best their opposition to withstand." 250 With that (such power was given him then), he took The Son of God up to a mountain high. It was a mountain at whose verdant feet A spacious plain outstretched in circuit wide Lay pleasant; from his side two rivers flowed, The one winding, the other straight, and left between Fair champaign, with less rivers interveined, Then meeting joined their tribute to the sea. Fertil of corn the glebe, of oil, and wine; With herds the pasture thronged, with flocks the hills; 260 Huge cities and high-towered, that well might seem The seats of mightiest monarchs; and so large The prospect was that here and there was room For barren desert, fountainless and dry. To this high mountain-top the Tempter brought Our Saviour, and new train of words began:-- "Well have we speeded, and o'er hill and dale, Forest, and field, and flood, temples and towers, Cut shorter many a league. Here thou behold'st Assyria, and her empire's ancient bounds, 270 Araxes and the Caspian lake; thence on As far as Indus east, Euphrates west, And oft beyond; to south the Persian bay, And, inaccessible, the Arabian drouth: Here, Nineveh, of length within her wall Several days' journey, built by Ninus old, Of that first golden monarchy the seat, And seat of Salmanassar, whose success Israel in long captivity still mourns; There Babylon, the wonder of all tongues, 280 As ancient, but rebuilt by him who twice Judah and all thy father David's house Led captive, and Jerusalem laid waste, Till Cyrus set them free; Persepolis, His city, there thou seest, and Bactra there; Ecbatana her structure vast there shews, And Hecatompylos her hunderd gates; There Susa by Choaspes, amber stream, The drink of none but kings; of later fame, Built by Emathian or by Parthian hands, 290 The great Seleucia, Nisibis, and there Artaxata, Teredon, Ctesiphon, Turning with easy eye, thou may'st behold. All these the Parthian (now some ages past By great Arsaces led, who founded first That empire) under his dominion holds, From the luxurious kings of Antioch won. And just in time thou com'st to have a view Of his great power; for now the Parthian king In Ctesiphon hath gathered all his host 300 Against the Scythian, whose incursions wild Have wasted Sogdiana; to her aid He marches now in haste. See, though from far, His thousands, in what martial equipage They issue forth, steel bows and shafts their arms, Of equal dread in flight or in pursuit-- All horsemen, in which fight they most excel; See how in warlike muster they appear, In rhombs, and wedges, and half-moons, and wings." He looked, and saw what numbers numberless 310 The city gates outpoured, light-armed troops In coats of mail and military pride. In mail their horses clad, yet fleet and strong, Prauncing their riders bore, the flower and choice Of many provinces from bound to bound-- From Arachosia, from Candaor east, And Margiana, to the Hyrcanian cliffs Of Caucasus, and dark Iberian dales; From Atropatia, and the neighbouring plains Of Adiabene, Media, and the south 320 Of Susiana, to Balsara's haven. He saw them in their forms of battle ranged, How quick they wheeled, and flying behind them shot Sharp sleet of arrowy showers against the face Of their pursuers, and overcame by flight; The field all iron cast a gleaming brown. Nor wanted clouds of foot, nor, on each horn, Cuirassiers all in steel for standing fight, Chariots, or elephants indorsed with towers Of archers; nor of labouring pioners 330 A multitude, with spades and axes armed, To lay hills plain, fell woods, or valleys fill, Or where plain was raise hill, or overlay With bridges rivers proud, as with a yoke: Mules after these, camels and dromedaries, And waggons fraught with utensils of war. Such forces met not, nor so wide a camp, When Agrican, with all his northern powers, Besieged Albracea, as romances tell, The city of Gallaphrone, from thence to win 340 The fairest of her sex, Angelica, His daughter, sought by many prowest knights, Both Paynim and the peers of Charlemane. Such and so numerous was their chivalry; At sight whereof the Fiend yet more presumed, And to our Saviour thus his words renewed:-- "That thou may'st know I seek not to engage Thy virtue, and not every way secure On no slight grounds thy safety, hear and mark To what end I have brought thee hither, and shew 350 All this fair sight. Thy kingdom, though foretold By Prophet or by Angel, unless thou Endeavour, as thy father David did, Thou never shalt obtain: prediction still In all things, and all men, supposes means; Without means used, what it predicts revokes. But say thou wert possessed of David's throne By free consent of all, none opposite, Samaritan or Jew; how couldst thou hope Long to enjoy it quiet and secure 360 Between two such enclosing enemies, Roman and Parthian? Therefore one of these Thou must make sure thy own: the Parthian first, By my advice, as nearer, and of late Found able by invasion to annoy Thy country, and captive lead away her kings, Antigonus and old Hyrcanus, bound, Maugre the Roman. It shall be my task To render thee the Parthian at dispose, Choose which thou wilt, by conquest or by league. 370 By him thou shalt regain, without him not, That which alone can truly reinstall thee In David's royal seat, his true successor-- Deliverance of thy brethren, those Ten Tribes Whose offspring in his territory yet serve In Habor, and among the Medes dispersed: The sons of Jacob, two of Joseph, lost Thus long from Israel, serving, as of old Their fathers in the land of Egypt served, This offer sets before thee to deliver. 380 These if from servitude thou shalt restore To their inheritance, then, nor till then, Thou on the throne of David in full glory, From Egypt to Euphrates and beyond, Shalt reign, and Rome or Caesar not need fear." To whom our Saviour answered thus, unmoved:-- "Much ostentation vain of fleshly arm And fragile arms, much instrument of war, Long in preparing, soon to nothing brought, Before mine eyes thou hast set, and in my ear 390 Vented much policy, and projects deep Of enemies, of aids, battles, and leagues, Plausible to the world, to me worth naught. Means I must use, thou say'st; prediction else Will unpredict, and fail me of the throne! My time, I told thee (and that time for thee Were better farthest off), is not yet come. When that comes, think not thou to find me slack On my part aught endeavouring, or to need Thy politic maxims, or that cumbersome 400 Luggage of war there shewn me--argument Of human weakness rather than of strength. My brethren, as thou call'st them, those Ten Tribes, I must deliver, if I mean to reign David's true heir, and his full sceptre sway To just extent over all Israel's sons! But whence to thee this zeal? Where was it then For Israel, or for David, or his throne, When thou stood'st up his tempter to the pride Of numbering Israel--which cost the lives 410 of threescore and ten thousand Israelites By three days' pestilence? Such was thy zeal To Israel then, the same that now to me. As for those captive tribes, themselves were they Who wrought their own captivity, fell off From God to worship calves, the deities Of Egypt, Baal next and Ashtaroth, And all the idolatries of heathen round, Besides their other worse than heathenish crimes; Nor in the land of their captivity 420 Humbled themselves, or penitent besought The God of their forefathers, but so died Impenitent, and left a race behind Like to themselves, distinguishable scarce From Gentiles, but by circumcision vain, And God with idols in their worship joined. Should I of these the liberty regard, Who, freed, as to their ancient patrimony, Unhumbled, unrepentant, unreformed, Headlong would follow, and to their gods perhaps 430 Of Bethel and of Dan? No; let them serve Their enemies who serve idols with God. Yet He at length, time to himself best known, Remembering Abraham, by some wondrous call May bring them back, repentant and sincere, And at their passing cleave the Assyrian flood, While to their native land with joy they haste, As the Red Sea and Jordan once he cleft, When to the Promised Land their fathers passed. To his due time and providence I leave them." 440 So spake Israel's true King, and to the Fiend Made answer meet, that made void all his wiles. So fares it when with truth falsehood contends. THE FOURTH BOOK Perplexed and troubled at his bad success The Tempter stood, nor had what to reply, Discovered in his fraud, thrown from his hope So oft, and the persuasive rhetoric That sleeked his tongue, and won so much on Eve, So little here, nay lost. But Eve was Eve; This far his over-match, who, self-deceived And rash, beforehand had no better weighed The strength he was to cope with, or his own. But--as a man who had been matchless held 10 In cunning, over-reached where least he thought, To salve his credit, and for very spite, Still will be tempting him who foils him still, And never cease, though to his shame the more; Or as a swarm of flies in vintage-time, About the wine-press where sweet must is poured, Beat off, returns as oft with humming sound; Or surging waves against a solid rock, Though all to shivers dashed, the assault renew, (Vain battery!) and in froth or bubbles end-- 20 So Satan, whom repulse upon repulse Met ever, and to shameful silence brought, Yet gives not o'er, though desperate of success, And his vain importunity pursues. He brought our Saviour to the western side Of that high mountain, whence he might behold Another plain, long, but in breadth not wide, Washed by the southern sea, and on the north To equal length backed with a ridge of hills That screened the fruits of the earth and seats of men 30 From cold Septentrion blasts; thence in the midst Divided by a river, off whose banks On each side an Imperial City stood, With towers and temples proudly elevate On seven small hills, with palaces adorned, Porches and theatres, baths, aqueducts, Statues and trophies, and triumphal arcs, Gardens and groves, presented to his eyes Above the highth of mountains interposed-- By what strange parallax, or optic skill 40 Of vision, multiplied through air, or glass Of telescope, were curious to enquire. And now the Tempter thus his silence broke:-- "The city which thou seest no other deem Than great and glorious Rome, Queen of the Earth So far renowned, and with the spoils enriched Of nations. There the Capitol thou seest, Above the rest lifting his stately head On the Tarpeian rock, her citadel Impregnable; and there Mount Palatine, 50 The imperial palace, compass huge, and high The structure, skill of noblest architects, With gilded battlements, conspicuous far, Turrets, and terraces, and glittering spires. Many a fair edifice besides, more like Houses of gods--so well I have disposed My aerie microscope--thou may'st behold, Outside and inside both, pillars and roofs Carved work, the hand of famed artificers In cedar, marble, ivory, or gold. 60 Thence to the gates cast round thine eye, and see What conflux issuing forth, or entering in: Praetors, proconsuls to their provinces Hasting, or on return, in robes of state; Lictors and rods, the ensigns of their power; Legions and cohorts, turms of horse and wings; Or embassies from regions far remote, In various habits, on the Appian road, Or on the AEmilian--some from farthest south, Syene, and where the shadow both way falls, 70 Meroe, Nilotic isle, and, more to west, The realm of Bocchus to the Blackmoor sea; From the Asian kings (and Parthian among these), From India and the Golden Chersoness, And utmost Indian isle Taprobane, Dusk faces with white silken turbants wreathed; From Gallia, Gades, and the British west; Germans, and Scythians, and Sarmatians north Beyond Danubius to the Tauric pool. All nations now to Rome obedience pay-- 80 To Rome's great Emperor, whose wide domain, In ample territory, wealth and power, Civility of manners, arts and arms, And long renown, thou justly may'st prefer Before the Parthian. These two thrones except, The rest are barbarous, and scarce worth the sight, Shared among petty kings too far removed; These having shewn thee, I have shewn thee all The kingdoms of the world, and all their glory. This Emperor hath no son, and now is old, 90 Old and lascivious, and from Rome retired To Capreae, an island small but strong On the Campanian shore, with purpose there His horrid lusts in private to enjoy; Committing to a wicked favourite All public cares, and yet of him suspicious; Hated of all, and hating. With what ease, Endued with regal virtues as thou art, Appearing, and beginning noble deeds, Might'st thou expel this monster from his throne, 100 Now made a sty, and, in his place ascending, A victor-people free from servile yoke! And with my help thou may'st; to me the power Is given, and by that right I give it thee. Aim, therefore, at no less than all the world; Aim at the highest; without the highest attained, Will be for thee no sitting, or not long, On David's throne, be prophesied what will." To whom the Son of God, unmoved, replied:-- "Nor doth this grandeur and majestic shew 110 Of luxury, though called magnificence, More than of arms before, allure mine eye, Much less my mind; though thou should'st add to tell Their sumptuous gluttonies, and gorgeous feasts On citron tables or Atlantic stone (For I have also heard, perhaps have read), Their wines of Setia, Cales, and Falerne, Chios and Crete, and how they quaff in gold, Crystal, and myrrhine cups, imbossed with gems And studs of pearl--to me should'st tell, who thirst 120 And hunger still. Then embassies thou shew'st From nations far and nigh! What honour that, But tedious waste of time, to sit and hear So many hollow compliments and lies, Outlandish flatteries? Then proceed'st to talk Of the Emperor, how easily subdued, How gloriously. I shall, thou say'st, expel A brutish monster: what if I withal Expel a Devil who first made him such? Let his tormentor, Conscience, find him out; 130 For him I was not sent, nor yet to free That people, victor once, now vile and base, Deservedly made vassal--who, once just, Frugal, and mild, and temperate, conquered well, But govern ill the nations under yoke, Peeling their provinces, exhausted all By lust and rapine; first ambitious grown Of triumph, that insulting vanity; Then cruel, by their sports to blood inured Of fighting beasts, and men to beasts exposed; 140 Luxurious by their wealth, and greedier still, And from the daily Scene effeminate. What wise and valiant man would seek to free These, thus degenerate, by themselves enslaved, Or could of inward slaves make outward free? Know, therefore, when my season comes to sit On David's throne, it shall be like a tree Spreading and overshadowing all the earth, Or as a stone that shall to pieces dash All monarchies besides throughout the world; 150 And of my Kingdom there shall be no end. Means there shall be to this; but what the means Is not for thee to know, nor me to tell." To whom the Tempter, impudent, replied:-- "I see all offers made by me how slight Thou valuest, because offered, and reject'st. Nothing will please the difficult and nice, Or nothing more than still to contradict. On the other side know also thou that I On what I offer set as high esteem, 160 Nor what I part with mean to give for naught, All these, which in a moment thou behold'st, The kingdoms of the world, to thee I give (For, given to me, I give to whom I please), No trifle; yet with this reserve, not else-- On this condition, if thou wilt fall down, And worship me as thy superior Lord (Easily done), and hold them all of me; For what can less so great a gift deserve?" Whom thus our Saviour answered with disdain:-- 170 "I never liked thy talk, thy offers less; Now both abhor, since thou hast dared to utter The abominable terms, impious condition. But I endure the time, till which expired Thou hast permission on me. It is written, The first of all commandments, 'Thou shalt worship The Lord thy God, and only Him shalt serve.' And dar'st thou to the Son of God propound To worship thee, accursed? now more accursed For this attempt, bolder than that on Eve, 180 And more blasphemous; which expect to rue. The kingdoms of the world to thee were given! Permitted rather, and by thee usurped; Other donation none thou canst produce. If given, by whom but by the King of kings, God over all supreme? If given to thee, By thee how fairly is the Giver now Repaid! But gratitude in thee is lost Long since. Wert thou so void of fear or shame As offer them to me, the Son of God-- 190 To me my own, on such abhorred pact, That I fall down and worship thee as God? Get thee behind me! Plain thou now appear'st That Evil One, Satan for ever damned." To whom the Fiend, with fear abashed, replied:-- "Be not so sore offended, Son of God-- Though Sons of God both Angels are and Men-- If I, to try whether in higher sort Than these thou bear'st that title, have proposed What both from Men and Angels I receive, 200 Tetrarchs of Fire, Air, Flood, and on the Earth Nations besides from all the quartered winds-- God of this World invoked, and World beneath. Who then thou art, whose coming is foretold To me most fatal, me it most concerns. The trial hath indamaged thee no way, Rather more honour left and more esteem; Me naught advantaged, missing what I aimed. Therefore let pass, as they are transitory, The kingdoms of this world; I shall no more 210 Advise thee; gain them as thou canst, or not. And thou thyself seem'st otherwise inclined Than to a worldly crown, addicted more To contemplation and profound dispute; As by that early action may be judged, When, slipping from thy mother's eye, thou went'st Alone into the Temple, there wast found Among the gravest Rabbies, disputant On points and questions fitting Moses' chair, Teaching, not taught. The childhood shews the man, 220 As morning shews the day. Be famous, then, By wisdom; as thy empire must extend, So let extend thy mind o'er all the world In knowledge; all things in it comprehend. All knowledge is not couched in Moses' law, The Pentateuch, or what the Prophets wrote; The Gentiles also know, and write, and teach To admiration, led by Nature's light; And with the Gentiles much thou must converse, Ruling them by persuasion, as thou mean'st. 230 Without their learning, how wilt thou with them, Or they with thee, hold conversation meet? How wilt thou reason with them, how refute Their idolisms, traditions, paradoxes? Error by his own arms is best evinced. Look once more, ere we leave this specular mount, Westward, much nearer by south-west; behold Where on the AEgean shore a city stands, Built nobly, pure the air and light the soil-- Athens, the eye of Greece, mother of arts 240 And Eloquence, native to famous wits Or hospitable, in her sweet recess, City or suburban, studious walks and shades. See there the olive-grove of Academe, Plato's retirement, where the Attic bird Trills her thick-warbled notes the summer long; There, flowery hill, Hymettus, with the sound Of bees' industrious murmur, oft invites To studious musing; there Ilissus rowls His whispering stream. Within the walls then view 250 The schools of ancient sages--his who bred Great Alexander to subdue the world, Lyceum there; and painted Stoa next. There thou shalt hear and learn the secret power Of harmony, in tones and numbers hit By voice or hand, and various-measured verse, AEolian charms and Dorian lyric odes, And his who gave them breath, but higher sung, Blind Melesigenes, thence Homer called, Whose poem Phoebus challenged for his own. 260 Thence what the lofty grave Tragedians taught In chorus or iambic, teachers best Of moral prudence, with delight received In brief sententious precepts, while they treat Of fate, and chance, and change in human life, High actions and high passions best describing. Thence to the famous Orators repair, Those ancient whose resistless eloquence Wielded at will that fierce democraty, Shook the Arsenal, and fulmined over Greece 270 To Macedon and Artaxerxes' throne. To sage Philosophy next lend thine ear, From heaven descended to the low-roofed house Of Socrates--see there his tenement-- Whom, well inspired, the Oracle pronounced Wisest of men; from whose mouth issued forth Mellifluous streams, that watered all the schools Of Academics old and new, with those Surnamed Peripatetics, and the sect Epicurean, and the Stoic severe. 280 These here revolve, or, as thou likest, at home, Till time mature thee to a kingdom's weight; These rules will render thee a king complete Within thyself, much more with empire joined." To whom our Saviour sagely thus replied:-- "Think not but that I know these things; or, think I know them not, not therefore am I short Of knowing what I ought. He who receives Light from above, from the Fountain of Light, No other doctrine needs, though granted true; 290 But these are false, or little else but dreams, Conjectures, fancies, built on nothing firm. The first and wisest of them all professed To know this only, that he nothing knew; The next to fabling fell and smooth conceits; A third sort doubted all things, though plain sense; Others in virtue placed felicity, But virtue joined with riches and long life; In corporal pleasure he, and careless ease; The Stoic last in philosophic pride, 300 By him called virtue, and his virtuous man, Wise, perfect in himself, and all possessing, Equal to God, oft shames not to prefer, As fearing God nor man, contemning all Wealth, pleasure, pain or torment, death and life-- Which, when he lists, he leaves, or boasts he can; For all his tedious talk is but vain boast, Or subtle shifts conviction to evade. Alas! what can they teach, and not mislead, Ignorant of themselves, of God much more, 310 And how the World began, and how Man fell, Degraded by himself, on grace depending? Much of the Soul they talk, but all awry; And in themselves seek virtue; and to themselves All glory arrogate, to God give none; Rather accuse him under usual names, Fortune and Fate, as one regardless quite Of mortal things. Who, therefore, seeks in these True wisdom finds her not, or, by delusion Far worse, her false resemblance only meets, 320 An empty cloud. However, many books, Wise men have said, are wearisome; who reads Incessantly, and to his reading brings not A spirit and judgment equal or superior, (And what he brings what needs he elsewhere seek?) Uncertain and unsettled still remains, Deep-versed in books and shallow in himself, Crude or intoxicate, collecting toys And trifles for choice matters, worth a sponge, As children gathering pebbles on the shore. 330 Or, if I would delight my private hours With music or with poem, where so soon As in our native language can I find That solace? All our Law and Story strewed With hymns, our Psalms with artful terms inscribed, Our Hebrew songs and harps, in Babylon That pleased so well our victor's ear, declare That rather Greece from us these arts derived-- Ill imitated while they loudest sing The vices of their deities, and their own, 340 In fable, hymn, or song, so personating Their gods ridiculous, and themselves past shame. Remove their swelling epithetes, thick-laid As varnish on a harlot's cheek, the rest, Thin-sown with aught of profit or delight, Will far be found unworthy to compare With Sion's songs, to all true tastes excelling, Where God is praised aright and godlike men, The Holiest of Holies and his Saints (Such are from God inspired, not such from thee); 350 Unless where moral virtue is expressed By light of Nature, not in all quite lost. Their orators thou then extoll'st as those The top of eloquence--statists indeed, And lovers of their country, as may seem; But herein to our Prophets far beneath, As men divinely taught, and better teaching The solid rules of civil government, In their majestic, unaffected style, Than all the oratory of Greece and Rome. 360 In them is plainest taught, and easiest learnt, What makes a nation happy, and keeps it so, What ruins kingdoms, and lays cities flat; These only, with our Law, best form a king." So spake the Son of God; but Satan, now Quite at a loss (for all his darts were spent), Thus to our Saviour, with stern brow, replied:-- "Since neither wealth nor honour, arms nor arts, Kingdom nor empire, pleases thee, nor aught By me proposed in life contemplative 370 Or active, tended on by glory or fame, What dost thou in this world? The Wilderness For thee is fittest place: I found thee there, And thither will return thee. Yet remember What I foretell thee; soon thou shalt have cause To wish thou never hadst rejected, thus Nicely or cautiously, my offered aid, Which would have set thee in short time with ease On David's throne, or throne of all the world, Now at full age, fulness of time, thy season, 380 When prophecies of thee are best fulfilled. Now, contrary--if I read aught in heaven, Or heaven write aught of fate--by what the stars Voluminous, or single characters In their conjunction met, give me to spell, Sorrows and labours, opposition, hate, Attends thee; scorns, reproaches, injuries, Violence and stripes, and, lastly, cruel death. A kingdom they portend thee, but what kingdom, Real or allegoric, I discern not; 390 Nor when: eternal sure--as without end, Without beginning; for no date prefixed Directs me in the starry rubric set." So saying, he took (for still he knew his power Not yet expired), and to the Wilderness Brought back, the Son of God, and left him there, Feigning to disappear. Darkness now rose, As daylight sunk, and brought in louring Night, Her shadowy offspring, unsubstantial both, Privation mere of light and absent day. 400 Our Saviour, meek, and with untroubled mind After hisaerie jaunt, though hurried sore, Hungry and cold, betook him to his rest, Wherever, under some concourse of shades, Whose branching arms thick intertwined might shield From dews and damps of night his sheltered head; But, sheltered, slept in vain; for at his head The Tempter watched, and soon with ugly dreams Disturbed his sleep. And either tropic now 'Gan thunder, and both ends of heaven; the clouds 410 From many a horrid rift abortive poured Fierce rain with lightning mixed, water with fire, In ruin reconciled; nor slept the winds Within their stony caves, but rushed abroad From the four hinges of the world, and fell On the vexed wilderness, whose tallest pines, Though rooted deep as high, and sturdiest oaks, Bowed their stiff necks, loaden with stormy blasts, Or torn up sheer. Ill wast thou shrouded then, O patient Son of God, yet only stood'st 420 Unshaken! Nor yet staid the terror there: Infernal ghosts and hellish furies round Environed thee; some howled, some yelled, some shrieked, Some bent at thee their fiery darts, while thou Sat'st unappalled in calm and sinless peace. Thus passed the night so foul, till Morning fair Came forth with pilgrim steps, in amice grey, Who with her radiant finger stilled the roar Of thunder, chased the clouds, and laid the winds, And griesly spectres, which the Fiend had raised 430 To tempt the Son of God with terrors dire. And now the sun with more effectual beams Had cheered the face of earth, and dried the wet From drooping plant, or dropping tree; the birds, Who all things now behold more fresh and green, After a night of storm so ruinous, Cleared up their choicest notes in bush and spray, To gratulate the sweet return of morn. Nor yet, amidst this joy and brightest morn, Was absent, after all his mischief done, 440 The Prince of Darkness; glad would also seem Of this fair change, and to our Saviour came; Yet with no new device (they all were spent), Rather by this his last affront resolved, Desperate of better course, to vent his rage And mad despite to be so oft repelled. Him walking on a sunny hill he found, Backed on the north and west by a thick wood; Out of the wood he starts in wonted shape, And in a careless mood thus to him said:-- 450 "Fair morning yet betides thee, Son of God, After a dismal night. I heard the wrack, As earth and sky would mingle; but myself Was distant; and these flaws, though mortals fear them, As dangerous to the pillared frame of Heaven, Or to the Earth's dark basis underneath, Are to the main as inconsiderable And harmless, if not wholesome, as a sneeze To man's less universe, and soon are gone. Yet, as being ofttimes noxious where they light 460 On man, beast, plant, wasteful and turbulent, Like turbulencies in the affairs of men, Over whose heads they roar, and seem to point, They oft fore-signify and threaten ill. This tempest at this desert most was bent; Of men at thee, for only thou here dwell'st. Did I not tell thee, if thou didst reject The perfect season offered with my aid To win thy destined seat, but wilt prolong All to the push of fate, pursue thy way 470 Of gaining David's throne no man knows when (For both the when and how is nowhere told), Thou shalt be what thou art ordained, no doubt; For Angels have proclaimed it, but concealing The time and means? Each act is rightliest done Not when it must, but when it may be best. If thou observe not this, be sure to find What I foretold thee--many a hard assay Of dangers, and adversities, and pains, Ere thou of Israel's sceptre get fast hold; 480 Whereof this ominous night that closed thee round, So many terrors, voices, prodigies, May warn thee, as a sure foregoing sign." So talked he, while the Son of God went on, And staid not, but in brief him answered thus:-- "Me worse than wet thou find'st not; other harm Those terrors which thou speak'st of did me none. I never feared they could, though noising loud And threatening nigh: what they can do as signs Betokening or ill-boding I contemn 490 As false portents, not sent from God, but thee; Who, knowing I shall reign past thy preventing, Obtrud'st thy offered aid, that I, accepting, At least might seem to hold all power of thee, Ambitious Spirit! and would'st be thought my God; And storm'st, refused, thinking to terrify Me to thy will! Desist (thou art discerned, And toil'st in vain), nor me in vain molest." To whom the Fiend, now swoln with rage, replied:-- "Then hear, O Son of David, virgin-born! 500 For Son of God to me is yet in doubt. Of the Messiah I have heard foretold By all the Prophets; of thy birth, at length Announced by Gabriel, with the first I knew, And of the angelic song in Bethlehem field, On thy birth-night, that sung thee Saviour born. From that time seldom have I ceased to eye Thy infancy, thy childhood, and thy youth, Thy manhood last, though yet in private bred; Till, at the ford of Jordan, whither all 510 Flocked to the Baptist, I among the rest (Though not to be baptized), by voice from Heaven Heard thee pronounced the Son of God beloved. Thenceforth I thought thee worth my nearer view And narrower scrutiny, that I might learn In what degree or meaning thou art called The Son of God, which bears no single sense. The Son of God I also am, or was; And, if I was, I am; relation stands: All men are Sons of God; yet thee I thought 520 In some respect far higher so declared. Therefore I watched thy footsteps from that hour, And followed thee still on to this waste wild, Where, by all best conjectures, I collect Thou art to be my fatal enemy. Good reason, then, if I beforehand seek To understand my adversary, who And what he is; his wisdom, power, intent; By parle or composition, truce or league, To win him, or win from him what I can. 530 And opportunity I here have had To try thee, sift thee, and confess have found thee Proof against all temptation, as a rock Of adamant and as a centre, firm To the utmost of mere man both wise and good, Not more; for honours, riches, kingdoms, glory, Have been before contemned, and may again. Therefore, to know what more thou art than man, Worth naming the Son of God by voice from Heaven, Another method I must now begin." 540 So saying, he caught him up, and, without wing Of hippogrif, bore through the air sublime, Over the wilderness and o'er the plain, Till underneath them fair Jerusalem, The Holy City, lifted high her towers, And higher yet the glorious Temple reared Her pile, far off appearing like a mount Of alablaster, topt with golden spires: There, on the highest pinnacle, he set The Son of God, and added thus in scorn:-- 550 "There stand, if thou wilt stand; to stand upright Will ask thee skill. I to thy Father's house Have brought thee, and highest placed: highest is best. Now shew thy progeny; if not to stand, Cast thyself down. Safely, if Son of God; For it is written, 'He will give command Concerning thee to his Angels; in their hands They shall uplift thee, lest at any time Thou chance to dash thy foot against a stone.'" To whom thus Jesus: "Also it is written, 560 'Tempt not the Lord thy God.'" He said, and stood; But Satan, smitten with amazement, fell. As when Earth's son, Antaeus (to compare Small things with greatest), in Irassa strove With Jove's Alcides, and, oft foiled, still rose, Receiving from his mother Earth new strength, Fresh from his fall, and fiercer grapple joined, Throttled at length in the air expired and fell, So, after many a foil, the Tempter proud, Renewing fresh assaults, amidst his pride 570 Fell whence he stood to see his victor fall; And, as that Theban monster that proposed Her riddle, and him who solved it not devoured, That once found out and solved, for grief and spite Cast herself headlong from the Ismenian steep, So, strook with dread and anguish, fell the Fiend, And to his crew, that sat consulting, brought Joyless triumphals of his hoped success, Ruin, and desperation, and dismay, Who durst so proudly tempt the Son of God. 580 So Satan fell; and straight a fiery globe Of Angels on full sail of wing flew nigh, Who on their plumy vans received Him soft From his uneasy station, and upbore, As on a floating couch, through the blithe air; Then, in a flowery valley, set him down On a green bank, and set before him spread A table of celestial food, divine Ambrosial fruits fetched from the Tree of Life, And from the Fount of Life ambrosial drink, 590 That soon refreshed him wearied, and repaired What hunger, if aught hunger, had impaired, Or thirst; and, as he fed, Angelic quires Sung heavenly anthems of his victory Over temptation and the Tempter proud:-- "True Image of the Father, whether throned In the bosom of bliss, and light of light Conceiving, or, remote from Heaven, enshrined In fleshly tabernacle and human form, Wandering the wilderness--whatever place, 600 Habit, or state, or motion, still expressing The Son of God, with Godlike force endued Against the attempter of thy Father's throne And thief of Paradise! Him long of old Thou didst debel, and down from Heaven cast With all his army; now thou hast avenged Supplanted Adam, and, by vanquishing Temptation, hast regained lost Paradise, And frustrated the conquest fraudulent. He never more henceforth will dare set foot 610 In paradise to tempt; his snares are broke. For, though that seat of earthly bliss be failed, A fairer Paradise is founded now For Adam and his chosen sons, whom thou, A Saviour, art come down to reinstall; Where they shall dwell secure, when time shall be, Of tempter and temptation without fear. But thou, Infernal Serpent! shalt not long Rule in the clouds. Like an autumnal star, Or lightning, thou shalt fall from Heaven, trod down 620 Under his feet. For proof, ere this thou feel'st Thy wound (yet not thy last and deadliest wound) By this repulse received, and hold'st in Hell No triumph; in all her gates Abaddon rues Thy bold attempt. Hereafter learn with awe To dread the Son of God. He, all unarmed, Shall chase thee, with the terror of his voice, From thy demoniac holds, possession foul-- Thee and thy legions; yelling they shall fly, And beg to hide them in a herd of swine, 630 Lest he command them down into the Deep, Bound, and to torment sent before their time. Hail, Son of the Most High, heir of both Worlds, Queller of Satan! On thy glorious work Now enter, and begin to save Mankind." Thus they the Son of God, our Saviour meek, Sung victor, and, from heavenly feast refreshed, Brought on his way with joy. He, unobserved, Home to his mother's house private returned. 
6531	----	Copyright (C) 2002 by Lightheart. THE GOSPEL www.PracticeGodsPresence.com/gospel/ THE GOSPEL The Complete Text of Matthew, Mark, Luke, and John edited by Lightheart online at www.PracticeGodsPresence.com/gospel/ The Gospel of Matthew 1. The book of the generation of Jesus Christ, the son of David, the son of Abraham. Abraham became the father of Isaac; Isaac became the father of Jacob; Jacob the father of Judah and his brothers; Judah the father of Perez and Zerah, whose mother was Tamar; and Perez became the father of Hezron; Hezron became the father of Ram; Ram became the father of Amminadab; and Amminadab the father of Nahshon; and Nahshon the father of Salmon; Salmon became the father of Boaz, whose mother was Rahab; and Boaz became the father of Obed, whose mother was Ruth; Obed the father of Jesse; Jesse the father of David the king; David the king became the father of Solomon whose mother had been the wife of Uriah. Solomon became the father of Rehoboam; and Rehoboam the father of Abia; and Abia the father of Asa; Asa became the father of Jehosaphat; and Jehosaphat the father of Joram; and Joram the father of Ozias; And Ozias became the father of Joatham; and Joatham the father of Achaz; and Achaz the father of Hezekiah; And Hezekiah became the father of Manasseh; and Manasseh the father of Amos; and Amos the father of Josiah; And Josiah the father of Jechoniah and his brothers at the time they were exiled to Babylon. After they were in Babylon, Jechoniah became the father of Shealtiel; and Shealtiel the father of Zorobabel; And Zorobabel became the father of Abiud; and Abiud the father of Eliakim; and Eliakim the father of Azor; And Azor became the father of Zadoc; Zadoc the father of Achim; and Achim the father of Eliud; And Eliud became the father of Eleazar; and Eleazar the father of Matthan; and Matthan the father of Jacob; And Jacob became the father of Joseph the husband of Mary, of whom was born Jesus, the Christ. The generations from Abraham to David are fourteen, from David until the exile to Babylon are fourteen; and from the exile to Babylon until the birth of Christ are fourteen generations. The birth of Jesus Christ was thus: When Mary, His mother, was espoused to Joseph, and before they came together, she was found with child of the Holy Spirit. Joseph, a just man, not willing to make her a public example, decided to put her away privately. But while he thought about these things an angel of the Lord appeared to him in a dream and said, Joseph, thou son of David, do not fear to take Mary as thy wife. The one who is conceived in her is of the Holy Spirit. She shall bring forth a son and thou shall call Him Jesus. He will save His people from their sins. All this was done so that what was spoken of the Lord by the prophet might be fulfilled: Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel, God with us. Then Joseph awoke and did as the angel of the Lord told him and took unto him his wife. He knew her not until she brought forth her firstborn son, Jesus. 2. When Jesus was born in Bethlehem of Judaea, in the days of King Herod, wise men, magi, from the east went to Jerusalem. They said, One is born King of the Jews. We have seen His star in the east and we are going to worship Him. When Herod heard this, he was troubled as was all Jerusalem. Herod gathered all the chief priests and scribes together and demanded to know where Christ would be born. They said, In Bethlehem of Judaea. It is written by the prophet: And thou Bethlehem, in the land of Juda, the least among the princes of Juda, yet out of thee shall come a Governor that shall rule my people. Herod called the magi to find out the time the star would appear. He sent them to Bethlehem and said, Go and search diligently for the young child. When you have found Him, bring word to me so I may also go to worship Him. After they met with the king they departed; and, lo, the star that they saw in the east went before them until it stood over the young child. When they saw the star they rejoiced. The magi went to the place and saw the young child with Mary, His mother. They bowed down and worshipped Him. They presented Him with gifts of gold, and frankincense, and myrrh. Since they were warned by God in a dream that they should not return to Herod, they departed into their own country by another way. After they departed, behold, an angel of the Lord appeared to Joseph in a dream and said, Arise and take the young child and His mother and flee into Egypt. Stay there until I bring thee word, for Herod will seek the young child to destroy Him. Joseph took the young child and His mother, by night, and departed into Egypt. They remained there until the death of Herod. This was so it might be fulfilled what was spoken of the Lord by the prophet: Out of Egypt have I called my son. Herod realized he was deceived by the magi and became exceedingly wrathful. He ordered that all the children in Bethlehem and the surrounding coasts who were aged two years old and under be slayed. This was based on the timing he was given by the magi. Then the saying of Jeremiah the prophet was fulfilled: In Ramah there was heard the sound of lamentation, weeping, and great mourning. Rachel was weeping for her children and would not be comforted because they are no longer. When Herod died, an angel of the Lord appeared in a dream to Joseph in Egypt. The angel said, Arise and take the young child and His mother and go into the land of Israel. They are now dead who sought the young child's life. Joseph took the young child and His mother and started toward Israel. Along the way Joseph heard that Archelaus reigned in Judaea in the place of his father, Herod. Joseph was afraid to go there. Despite being warned by God in a dream, he turned toward Galilee. He came to dwell in a city called Nazareth that it might be fulfilled what was spoken by the prophets: He shall be called a Nazarene. 3. In those days John the Baptist preached in the wilderness of Judaea. His message was, Repent, for the kingdom of heaven is at hand. John is the one that was spoken of by the prophet Isaiah: The voice of one crying in the wilderness, Prepare ye the way of the Lord. Make His paths straight. The same John wore camel's hair and a leathern girdle around his loins. His food was locusts and wild honey. He went out to Jerusalem. all Judaea, and all the region round Jordan. Many people were baptized by him and confessed their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said to them, O generation of vipers, who has warned you to flee from the wrath to come? Bring forth fruits fit for repentance. Do not say, We have Abraham for our father, because I say to you, God is able to raise up children to Abraham with these stones. The axe is now laid to the root of the trees. Every tree which does not bring forth good fruit is hewn down and cast into the fire. I baptize you with water for repentance but He who comes after me is mightier than I. His shoes I am not worthy to carry. He shall baptize you with the Holy Spirit and with the fire whose fan is in His hand. He will throughly purge His floor and gather His wheat into the garner. He will burn up the chaff with unquenchable fire. When Jesus came from Galilee to Jordan to be baptized by him, John forbad Him. He said, Why come to me? I should be baptized by thee. Jesus answered, For now, suffer it to be so because it becomes us to fulfill all righteousness. When Jesus was baptized He came up out of the water and the heavens opened to Him. John saw the Spirit of God descend like a dove and light upon Him. A voice from heaven said, This is my beloved Son in whom I am well pleased. 4. Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After He fasted forty days and forty nights He was hungry. The tempter came to Him and said, If thou be the Son of God, command that these stones be made bread. Jesus answered, It is written, Man shall not live by bread alone but by every word that proceeds out of the mouth of God. The devil then took Him up into the holy city and sat Him on a pinnacle of the temple. He said, If thou be the Son of God, cast thyself down, for it is written, He shall give His angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone. Jesus countered Him saying, It is also written, Thou shalt not test the Lord thy God. Next, the devil took Him up into an exceedingly high mountain. He showed Him the kingdoms of the world in all their glory. He said, All these things I will give thee if thou will bow down and worship me. Then Jesus said, Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God and Him only shalt thou serve. Then the devil left Him. And, behold, angels came and ministered to Him. When Jesus heard that John was cast into prison, He departed into Galilee. And, leaving Nazareth, He dwelt in Capernaum on the sea coast, in the borders of Zabulon and Nephthalim. This He did so that what was spoken by Isaiah the prophet might be fulfilled: In the land of Zabulon, and the land of Nephthalim by the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness saw great light. And to those who sat in the region and shadow of death, light is sprung up. From this time forward Jesus began His teaching of repentance because the kingdom of God is at hand. As Jesus walked by the sea of Galilee, He saw Simon, called Peter, and Andrew, his brother. They were fishers and were casting a net into the sea. He said to them, Follow me and I will make you fishers of men. They left their nets and followed Him. Going on from there, Jesus saw two other brethren, James, the son of Zebedee, and John. They were in a boat, mending their nets, with Zebedee, their father. Jesus called them and they immediately left the boat and their father and followed Him. Then Jesus went all about Galilee, teaching in the synagogues, preaching the gospel of the kingdom, and healing all manner of sickness and disease among the people. His fame spread throughout all Syria. They brought to Him sick people who were taken with diverse diseases, torments, and those who were possessed with devils. They brought those who were lunatic, and those who had palsy. He healed them. Great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan followed Him. 5. Seeing the multitudes, He went up into a mountain and sat. His disciples came and He taught them: Blessed are the poor in spirit for theirs is the kingdom of heaven. Blessed are those who mourn for they shall be comforted. Blessed are the meek for they shall inherit the earth. Blessed are those who hunger and thirst after righteousness for they shall be filled. Blessed are the merciful for they shall obtain mercy. Blessed are the pure of heart for they shall see God. Blessed are the peacemakers for they shall be called the children of God. Blessed are those who are persecuted for righteousness' sake for theirs is the kingdom of heaven. Blessed are you when men revile and persecute you, and say all manner of evil against you for my sake. Rejoice and be exceedingly glad. Great is your reward in heaven. And, likewise, they persecuted the prophets who were before you. Ye are the salt of the earth. If the salt loses its savour it is good for nothing except to be cast out and walked on. Ye are the light of the world. A city that is set on a hill cannot be hidden. A candle is not lighted to be put under a bushel, but on a candlestick. This way it gives light to all in the house. Let your light so shine that others see your good works reflecting only your Father in heaven. Do not think that I came to destroy the law or the words of the prophets. I did not come to destroy but to fulfill. For verily I say, Until heaven and earth pass away, not one letter or one word shall pass from the law until all is fulfilled. Whoever breaks one of these least commandments, and teaches others to do likewise shall be called the least in the kingdom of heaven. But whoever shall keep these least commandments and teach them shall be called great in the kingdom of heaven. Unless your righteousness exceeds the righteousness of the scribes and Pharisees, there is no way you shall enter the kingdom of heaven. Ye have heard it was said of old time, Thou shalt not kill; and whoever shall kill shall be in danger of the judgment. But I say to you, Whoever is angry with his brother shall be in danger of the judgment. Whoever shows contempt toward his brother shall be in danger of the council. But whosoever curses his brother is in danger of hell fire. So, if thou bring a gift to the altar and then remember that thy brother has something against thee, leave the gift before the altar. Be reconciled to thy brother first. Then come back and offer thy gift. Agree with thine adversary quickly while thou art with him; lest, at any time, thy adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt not come out then until all is paid. Ye have heard it said by them of old, Thou shalt not commit adultery. But I say, Whoever looks on a woman in lust has already committed adultery in his heart. If thy right eye offend thee, pluck it out and cast it away. It is more profitable for thee that one of thy members should perish rather than thy whole body be cast into hell. And if thy right hand offend thee, cut it off and cast it from thee. It is more profitable for thee that one of thy members should perish rather than thy whole body be cast into hell. It has been said, Whoever puts away his wife shall give her a writing of divorcement. But I say, Whoever puts away his wife, except for reason of fornication, causes her to commit adultery. And whoever marries her that is divorced commits adultery. Also, ye have heard it said by them of old, Thou shalt not forswear thyself but perform your oaths unto the Lord. But I say, take no oaths at all. Do not swear by heaven because it is God's throne. Do not swear by the earth because it is His footstool. Do not swear by Jerusalem for it is the city of the great King. Do not swear by thy self because you are incapable of making even one hair white or black. Let your statement be only Yea, yes; Nay, no: for anything more than this comes to evil. Ye have heard it said, An eye for an eye and a tooth for a tooth. But I say, Do not resist evil. Whoever strikes you on your right cheek, turn the other to him also. And, if any one lawfully sues you and takes away thy coat, let him have thy cloak also. Whoever compels you to go a mile, go with him two. Give to him who asks of you. From him who would borrow from you, do not turn away. Ye have heard it said, Thou shalt love thy neighbour and hate thine enemy. But I say, Love your enemy. Bless those who curse you. Do good to those who hate you. Pray for those who spitefully use and persecute you. Do this that ye may be the children of your Father in heaven. He makes His sun rise on the evil and on the good. He sends rain on the just and on the unjust. If ye love only those who love you, what reward have ye? Do not even the publicans do this? And if ye greet your friends only, what do ye do more than others? Do not even the publicans do this? Instead be ye as perfect as your Father in heaven is perfect. 6. Take heed that ye do not do your almsgiving to be seen by others. If so, ye have no reward from your Father in heaven. When you give, do not sound a trumpet in the synagogues and in the streets as do the hypocrites. They seek the glory of men. Verily, I say unto you, They have their reward. When you give alms, do not let thy left hand know what thy right does. Give alms in secret and thy Father, who sees in secret, shall reward thee openly. When thou pray, thou shalt not be like the hypocrites. They love to pray standing in the synagogues and in the corners of the streets so they may be seen. Verily, I say unto you, They have their reward. When you pray, enter into your closet. When you shut the door, pray to thy Father in secret. Thy Father, who sees in secret, shall reward you openly. When ye pray, do not use vain repetitions like the heathen. They think that they shall be heard for their long speaking. Be not like them. Your Father knows what things ye need even before ye ask Him. Pray like this: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts as we forgive our debtors. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory, forever. Amen. If ye forgive others their trespasses, your heavenly Father will also forgive you. But if ye do not forgive others their trespasses, neither will your Father forgive your trespasses. Moreover, when ye fast, be not as the hypocrites. They disfigure their faces and look sad so they may appear to others to fast. Verily, I say unto you, They have their reward. However, when thou fast, anoint thy head and wash thy face so you do not appear to fast. Keep secret except unto thy Father, who is in secret, and thy Father shall reward thee openly. Do not lay up treasures on earth, where moth and rust corrupts, and where thieves break in and steal them. Instead, lay up treasures in heaven, where neither moth nor rust corrupts, nor thieves can break in and steal. For, where your treasure is, there, also, will be your heart. The light of the body is the eye. If your eye is clear, your whole body is full of light. But, if your eye is clouded with evil, your whole body is full of darkness. And, if that light in you grows dark, how much greater will that darkness be! No one can serve two masters. He will either hate the one and love the other, or he will hold to the one and despise the other. Ye cannot serve God and mammon. Therefore, I say unto you, Take no concern for your life: what ye shall eat, what ye shall drink; nor for your body: what ye shall put on. Is not life more than food and the body more than raiment? Behold the fowls of the air. They sow not, and neither do they reap nor gather into barns. Yet, your heavenly Father feeds them. Are ye not worth as much as they are? And, who of you, by worrying, can add one cubit to his stature? So why take thought for raiment? Consider the lilies of the field and how they grow. They toil not and neither do they spin. Even Solomon, in all his glory, was not arrayed like one of them. So, if God so clothes the grass of the field, which today is here and tomorrow is cast into the oven, shall He not clothe you even more, O ye of little faith? So, take no concern by saying, What shall we eat? or, What shall we drink? or, How shall we be clothed? Your heavenly Father knows that ye need all these things. Instead, seek ye first the kingdom of God and His righteousness. Then all these things shall be added unto you. Take no thought for the morrow, for the morrow shall take care of itself. The cares of today are sufficient for today. 7. Judge not that ye be not judged, for with what judgment ye judge, ye shall be judged. And with what measure ye mete, it shall be measured to you again. Why behold the mote in thy brother's eye, but not consider the beam in thine own eye? How can you say to thy brother, Let me pull the mote out of thine eye when, behold, a beam is in thine own eye? Thou hypocrite. First, cast out the beam from thine own eye, then thou shall see clearly enough to cast the mote from thy brother's eye. Do not give that which is holy to dogs. And do not cast your pearls before swine lest they trample them under their feet and turn around and rend you. Ask and it shall be given you. Seek and ye shall find. Knock and it shall be opened to you. Who of you is there who, if his son asks for bread, will give him a stone? Or, if he asks for a fish, will give him a serpent? If ye, then, being evil, know how to give good gifts to your children, how much more shall your Father in heaven give good things to those who ask Him? Therefore, all things ye would have others do to you, do so to them. This is the law and the meaning of the prophets. Enter in at the narrow gate. Wide is the gate and broad is the way that leads to destruction. Many go that way. Because the gate and the way that leads to life is narrow, few find it. Beware of false prophets who come to you in sheep's clothing but are inwardly ravenous wolves. Ye shall know them by their fruits. Do men gather grapes from thorns, or figs from thistles? No, every good tree brings forth good fruit. A corrupt tree brings forth evil fruit. A good tree cannot bring forth evil fruit. A corrupt tree cannot bring forth good fruit. Every tree that does not bring forth good fruit is hewn down and cast into the fire. So, by their fruits ye shall know them. Now, not every one that says to me, Lord, Lord, shall enter into the kingdom of heaven. Only he who does the will of my Father in heaven shall enter. Many will say to me, Lord, Lord, have we not prophesied in thy name? In thy name have we not cast out devils? And, in thy name, have we not done many wonderful works? Then will I say to them, I never knew you. Depart from me, ye that work iniquity. Whoever hears these sayings and does them, I liken to a wise man who built his house upon a rock. When the rain descended, and the floods came, and the winds blew and beat upon the house, it did not fall because it was founded upon a rock. Whoever hears these sayings and does not do them I liken to a foolish man who built his house upon the sand. When the rain descended, and the floods came, and the winds blew and beat upon that house, it fell. And a great fall it was. When Jesus finished these sayings, people were astonished at His teaching because He spoke as one having authority different from the scribes. 8. When He came down from the mountain, great multitudes followed Him. And, behold, there came a leper who worshipped Him, saying, Lord, if Thou will, Thou can make me clean. Jesus put out His hand, touched him, and said, Be thou clean. Immediately his leprosy was cleansed. Then Jesus said to him, See that thou tell no man. Go thy way, show thyself to the priest and offer the gift that Moses commanded for a testimony. Then, when Jesus was in Capernaum, a centurion beseeched Him saying, Lord, my servant lies at home sick with palsy and grievously tormented. Jesus said to him, I will come and heal him. The centurion answered, Lord, I am not worthy that thou should come under my roof, but only give the word and my servant shall be healed. I am a man of authority, understand commands, and have soldiers under me. I command this man, Go, and he goes. To another I say, Come, and he comes. I direct my servant to do this, and he does it. When Jesus heard this, He marvelled and said to those who followed, Verily, I say unto you, I have not found such great faith anywhere, no, not even in Israel. And I say to you, Many shall come from the east and west and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into darkness. There shall be weeping and gnashing of teeth. Jesus said to the centurion, Go thy way. As thou has believed, so be it done unto thee. And the servant was healed that same hour. When Jesus went to Peter's house, He saw Peter's wife's mother laid sick with a fever. He touched her hand and the fever left her. She arose and ministered to them. That evening they brought to Him many who were possessed with devils and He cast out the spirits with His word. He healed all who were sick so that the words of Isaiah the prophet were fulfilled: He took our infirmities and bore our sicknesses. Jesus saw great multitudes gathering. He decided they should depart to the other side of the water. A scribe approached Him and said, Master, I will follow wherever thou go. Jesus only replied, The foxes have holes, and the birds of the air have nests; but the Son of man has no place to lay His head. Another came to Him and said, Lord, let me first go and bury my father. But Jesus replied, Follow me and let the dead bury their dead. Then they got in a boat and started for the other side. Behold, there arose a great tempest in the sea. It was so great that the boat was covered with the waves. Jesus was asleep. His disciples woke Him and said, Lord, save us. We will perish. Jesus replied, Why are ye fearful, O ye of little faith? Then He got up and rebuked the winds and the sea. There was a great calm. The disciples marvelled and said, What kind of man is this who even the winds and the sea obey! On the other side they came into the country of the Gadarenes. There He met two men coming out of the tombs who were possessed with devils so fierce that no man dared pass them. They cried out, What have we to do with thee, Jesus, thou Son of God? Art thou come here to torment us before the time? At a distance from them was a herd of swine. The devils said to Him, If thou cast us out, suffer us to go into the herd of swine. Jesus said to them, Go. When they came out of the men, they went into the herd of swine. Behold, the whole herd of swine ran violently down a steep place into the sea and perished in the waters. The herders who kept them fled into the city and told people what happened to those possessed by the devils. Then the whole city went to see Jesus and, when they saw Him, they besought Him to depart from their coasts. 9. He took a boat to His own city. There they brought to Him a man with palsy who was lying on a bed. Jesus, seeing their faith, said to the sick man; Son, be of good cheer; thy sins are forgiven thee. Behold, certain of the scribes said, This man blasphemes. And, Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? Is it easier to say, Thy sins be forgiven thee or Arise and walk? So ye may know that the Son of man has power on earth to forgive sins, (then He said to the sick man) Arise, take up thy bed and go to thy house. The man did get up and went to his house. When the multitude saw it, they marvelled and glorified God who had given such power. When Jesus left there He saw a man sitting at the receipt of custom. He said to him, Follow me. And he arose and followed Him. As Jesus sat at dinner, many publicans and sinners came and sat down with Him and His disciples. When the Pharisees saw it, they said to His disciples, Why does your master eat with publicans and sinners? When Jesus heard this, He said, Those who are well do not need a physician, but those who are sick do. Go and learn what that means. I will have mercy and not revenge because I have not come to call the righteous, but to call sinners to repentance. Then John's disciples came to Him and asked, Why do we and the Pharisees often fast, but thy disciples do not fast? Jesus said to them, Can the children of the bridechamber mourn as long as the bridegroom is with them? The day will come when the bridegroom will be taken from them and then they will fast. No one uses a piece of new cloth to patch an old garment for the piece that is put in to cover the space takes from the garment and the rent is worse than before. Nor does anyone put new wine into old bottles: else the bottles break, the wine runs out and the bottles perish. They put new wine into new bottles and both are preserved. While He spoke these things there came a certain ruler who worshipped Him and said, My daughter is almost now dead, but come and lay thy hand upon her and she shall live. Jesus arose and followed him, and His disciples came along also. On the way, a woman who was diseased with an issue of blood for twelve years came up behind Him. She touched the hem of His garment because she said within herself, If I may but touch His garment I shall be healed. Jesus turned around, and when He saw her, He said, Daughter, be of good comfort; thy faith has made thee whole. The woman was healed from that hour. Finally, when Jesus arrived at the ruler's house, He saw many mourners. He said to them, Stand aside. The maid is not dead but sleeps. They laughed Him to scorn. But when the people moved aside, He went in, took her by the hand, and she arose. This news spread abroad into all that land. When Jesus left there, two blind men followed Him. They cried, Thou son of David, have mercy on us. When He entered a house, the blind men came to Him. Jesus said to them, Believe ye that I am able to do this? They said to Him, Yea, Lord. Then He touched their eyes and said, According to your faith be it done unto you. Their eyes were opened. Then Jesus charged them to make sure that no man knew of this. But, after they departed, they spread His fame all around that country. As they were leaving that place a mute man possessed with a devil was brought to Jesus. When the devil was cast out, the man could then speak. The multitude marvelled and said nothing like it was ever seen before in Israel. But the Pharisees said, He casts out devils through the prince of the devils. Jesus went to all the cities and villages, teaching in their synagogues and preaching the gospel of the kingdom. He healed every kind of sickness and disease among the people. But when He saw the crowds, He was moved with compassion on them because they fainted and were scattered like sheep without a shepherd. Then He said to His disciples, The harvest truly is plenteous, but the laborers are few. Pray to the Lord so He will send forth laborers to His harvest. 10. Jesus called together His twelve disciples and gave them power to cast out unclean spirits and to heal all manner of sickness and disease. The names of the twelve apostles are these; Simon, who is called Peter, Andrew, his brother; James the son of Zebedee, John his brother; Philip; Bartholomew; Thomas; the publican; James the son of Alphaeus; Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite; and Judas Iscariot, who also betrayed Him. These twelve Jesus sent forth and commanded them: Go not into the way of the Gentiles or into any city of the Samaritans. Rather, go to the lost sheep of the house of Israel. As ye go, preach that the kingdom of heaven is at hand. Heal the sick. Cleanse the lepers. Raise the dead. Cast out devils. Freely ye have received, freely give. Provide neither gold nor silver nor brass in your purses. Take no scrip for your journey. Neither take two coats, nor shoes, nor staves because the workman is worthy of his food. Into whatever city or town ye enter, enquire who in it is worthy. Abide there until ye go on. When ye come into a house, salute it. If the house is worthy, let your peace come upon it. If it is not worthy, let your peace return to you. Whoever shall not receive you or hear your words, when ye leave that house or city, shake the dust from your feet. Verily, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment than for that city. Behold, I send you forth as sheep in the midst of wolves. Be wise as serpents and harmless as doves. Beware of men. They will deliver you up to the councils. They will scourge you in their synagogues. Ye shall be brought before governors and kings for a testimony against them and the Gentiles because of me. But when they deliver you up, do not worry how or what ye shall speak. It will be given you at the time ye speak because it is not ye that will speak, but the Spirit of your Father which speaks through you. Also be aware that a brother shall deliver up a brother to death, and a father the child. Children shall rise up against their parents and cause them to be put to death. Ye shall be hated by all for my name's sake. But those who endure to the end will be saved. When they persecute you in one city, flee to another. Truly, I say unto you, Ye shall not have gone to all the cities of Israel before the Son comes. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house, Beelzebub, how much more shall they call those of God's household? Fear them not. There is nothing covered that shall not be revealed; and nothing hidden that shall not be known. What I tell you in darkness, speak it in light. And what ye hear in the ear, preach it from the housetops. Fear not those who kill the body but are not able to kill the soul. Instead, fear the one who is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? Yet not one of them falls to the ground without your Father knowing. The very hairs on your head are all numbered by Him. Fear not because ye are of more value than many sparrows. Whoever confesses me before all, I will confess him before my Father in heaven. Whoever denies me before all, I will deny him before my Father in heaven. Do not think that I came to earth to bring peace. I came not to bring peace, but a sword. My coming will set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. One's foes shall be those of his own household. Anyone who loves a father or mother more than me is not worthy of me. Anyone who loves a son or daughter more than me is not worthy of me. And anyone who does not take up his cross and follow me, is not worthy of me. He who finds his life will lose it. He who loses his life for my sake will find it. Whoever accepts you accepts me, and whoever accepts me accepts the one who sent me. He who receives a prophet in the name of a prophet will receive a prophet's reward. He who receives a righteous man in the name of a righteous man will receive a righteous man's reward. And whoever gives a cup of cold water to one of the little ones in the name of a disciple, will never lose his reward. 11. When Jesus finished instructing His twelve disciples, He departed to teach and preach in their cities. When John, who was in prison, heard of the works of Christ, he sent two of his disciples. They asked Jesus, Art thou the one who is to come or do we look for another? Jesus answered, Go and show John what you hear and see. The blind receive their sight. The lame walk. The lepers are cleansed. The deaf hear. The dead are raised up. And the poor have the gospel preached to them. Blessed is he who is not be offended by me. As they departed, Jesus spoke to the crowds about John. He said, What went ye out into the wilderness to see? A reed shaken with the wind? What went ye out to see? A man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses. What went ye out to see? A prophet? Yes, and he is more than a prophet. This is he of whom it is written: Behold, I send my messenger who shall prepare the way before thee. Truly, I tell you, of all those born of woman, there is none greater than John the Baptist, who would make himself least in the kingdom of heaven. From the days of John the Baptist until now, the kingdom of heaven suffered violence and the violent took it by force. All the prophets and the law prophesied of John. If ye will receive it, this is Elias, who was to come. He that has ears to hear, let him hear. But how shall I liken this generation? It is like children sitting in the markets and calling unto their fellows saying, We have piped to you and ye have not danced. We have mourned you and ye have not lamented. John came neither eating nor drinking and they said he had a devil. The Son of man came eating and drinking and they say he is a glutton, a winebibber, a friend of publicans and sinners. But wisdom will be justified by her children. Then He began to upbraid the cities where most of His mighty works were done because they did not repent. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! If the mighty works that were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say to you, It will be more tolerable for Tyre and Sidon at the day of judgment than for you. And Capernaum, praised to heaven, will be brought down to hell. If the mighty works that were done in Capernaum had been done in Sodom, it would have remained until this day. But I say unto you, it will be more tolerable for the land of Sodom in the day of judgment than for you. Then Jesus prayed aloud: I thank thee, O Father, Lord of heaven and earth, because you have hidden these things from the wise and prudent and revealed them to babes. It is so, Father, for it seemed good in thy sight. All things are delivered to me by my Father. No man knows the Son but the Father. Neither knows any man the Father except the Son. He is revealed to whomever the Son will reveal Him. Come to me, all who labor and are heavy laden and I will give you rest. Take up my yoke and learn from me. I am meek and lowly in heart. You will find rest for your souls because my yoke is easy and my burden is light. 12. It was a sabbath day when Jesus and His disciples passed through a cornfield. His disciples were hungry and began to pluck ears of corn to eat. When the Pharisees saw it, they said to Jesus, Behold, thy disciples do that which is not lawful to do on the sabbath day. But Jesus answered them, Have ye not read what David did when he was hungry? He and those who were with him entered into the house of God and ate the showbread. This was not lawful for him to eat, nor for those with him because the bread was only for the priests. And, have ye not read in the law how, on the sabbath days, the priests in the temple profane the sabbath and are blameless? But, here is one greater than the temple. If you knew what this meant, you would not condemn the guiltless because the Son of man is Lord even of the sabbath. When Jesus went into the synagogue He was met by a man who had a withered hand. So that they might accuse Jesus, the Pharisees asked Him, Is it lawful to heal on the sabbath day? Jesus replied, What man is there among you who has one sheep and, if it falls into a pit on the sabbath day, will not lay hold of it and lift it out? How much more is a man worth than a sheep? Therefore, it is lawful to do good on the sabbath day. Jesus turned to the man and said, Stretch out your hand. The man stretched his hand and it was restored, whole and like his other hand. Then the Pharisees left and held a council about how they might destroy Jesus. But when Jesus knew this, He departed from there. Great multitudes followed Him and He healed them all. He charged them that they should not make Him known. This was done to fulfill what was spoken by Isaiah the prophet: Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased. I will put my spirit upon Him and He shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and smoking flax shall He not quench till He send forth judgment unto victory. And in His name the Gentiles shall trust. Then a blind and mute man, who was possessed with a devil, was brought to Him. Jesus healed him, and, to such an extent, that he both spoke and saw. All the people were amazed and said, Is not this the son of David? But when the Pharisees heard it, they said, This one casts out devils by Beelzebub, the prince of the devils. Jesus knew their thoughts and said, Every kingdom divided against itself is brought to desolation. Every city or house divided against itself shall not stand. If Satan cast out Satan, he is divided against himself. How, then, shall his kingdom stand? If I, by Beelzebub, cast out devils, by whom do your children cast them out? Therefore, they shall be your judges. But, if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. And, if not, then how can someone enter into a strong man's house and spoil his goods unless he first bind the strong man? Only then is he able to spoil his house. The one who is not with me is against me. He who does not gather around me, scatters abroad. So, I say to you, all kinds of sin and blasphemy against men will be forgiven, but blasphemy against the Holy Spirit will not be forgiven. Whoever speaks a word against the Son of man, will be forgiven. But whoever speaks against the Holy Spirit, will not be forgiven; not in this world and not in the world to come. Either make the tree good and its fruit good; or else make the tree corrupt and its fruit corrupt; for the tree is known by its fruit. O generation of vipers, how can ye, being evil, speak good things? Out of the abundance of the heart, the mouth speaks. A good man, out of the good treasure of the heart, brings forth good things. An evil man, out of the evil of the heart, brings forth evil things. For every idle word that you speak, you will account for it in the day of judgment. By your words you shall be justified; and by your words you shall be condemned. Then, some of the scribes and Pharisees said, Master, we want to see a sign from thee. But Jesus answered, An evil and adulterous generation seeks after a sign. There shall be no sign given except the sign of the prophet Jonah. Just as Jonah was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment of this generation and shall condemn it. This is so because they repented at the preaching of Jonah. Behold, one greater than Jonah is right here. The queen of the south shall rise up in the judgment of this generation and shall condemn it. She came from the uttermost parts of the earth to hear the wisdom of Solomon and, behold, one greater than Solomon is right here. When an unclean spirit has left a man, he wanders through dry places, seeking rest, and finds none. Then the unclean spirit says, I will return to the house from which I came. When he comes, he finds it empty, swept, and garnished. Then he returns with seven other spirits more wicked than himself. They go back into the man and dwell there. Then the last state of that man is worse than the first. This is how it shall be with this wicked generation. While Jesus continued to talk to the people, His mother and His brothers stood outside and requested to speak with Him. Someone reported this to Him saying, Behold, thy mother and brethren are outside and desire to speak with thee. But Jesus addressed the one who told Him by saying, Who is my mother and who are my brothers? Then He stretched out His hand toward His disciples and said, Behold, my mother and my brethren! Whoever does the will of my Father in heaven is my brother, and sister, and mother. 13. That same day Jesus sat by the sea. Great multitudes gathered. He had to get into a boat and sit while the whole multitude stood on the shore. Then He taught them in parables. Jesus said, Behold, a sower went forth to sow seed. When he sowed, some seeds fell by the wayside and the birds came and devoured them. Some fell upon stony places where there was not much earth. They sprang up but they had no deep roots. So, when the sun was up, they were scorched and withered away. Also, some of the seeds fell among thorns. The thorns sprang up and choked them. Yet other seeds fell on good ground. These brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold. Who has ears to hear, let him hear. The disciples asked Jesus, Why do you speak to them in parables? He answered, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whoever has understanding, more shall be given him and he shall have abundance. But whoever does not have understanding, what little he has shall be taken away from him. Therefore, I speak to them in parables because, not seeing and not hearing, they do not understand. Also, in them is fulfilled the prophecy of Isaiah: By hearing ye shall hear and shall not understand. And by seeing ye shall see and shall not perceive. For the people's hearts are hardened. Their ears are dull of hearing. They have closed their eyes. They do not see or hear for fear they will be converted and have to change their hearts. But blessed are your eyes, for they see; and your ears, for they hear. Many prophets and righteous men have desired to see the things you see and they have not seen them. They have desired to hear the things you hear, and have not heard them. So, again, listen to the parable of the sower. When any one hears the word of the kingdom and does not understand it, the wicked one snatches away all that was sown in his heart. This is the one who received seed by the wayside. Now he who received the seed in the stony places, received the word with joy. But he has no deep root and endures only for a while. When tribulation or persecution arises he is uprooted. Now the one who received seed among the thorns hears the word but is too much ensnared by things of this world and the deceitfulness of riches. The understanding of the word is choked out and he becomes unfruitful. Finally, the one who received seed in the good ground is he who hears the word, understands it, and bears fruit. He brings forth a hundredfold or sixty or thirty. He spoke another parable saying, The kingdom of heaven is like a man who sowed good seed in his field. But, during the night, his enemy came and sowed weeds among the wheat then slipped away. When the blades sprang up and brought forth fruit, weeds appeared also. The householder's servants came to him and asked, Sir, did you not sow good seed in the field? Where did the tares come from? The householder answered, An enemy has done this. The servants then asked, Shall we go and pull them up? But he said, No; if you gather up the tares, you will uproot the wheat with them. Let both grow together until the harvest. Then, at harvest time, I will tell the reapers to gather the weeds, bind them in bundles, and burn them first. Then the wheat goes into the shelter. Jesus told another parable, The kingdom of heaven is like a grain of mustard seed. A man sowed it in his field. Now this, indeed, is the least of all seeds. However, when it is grown, it is the largest among all the herbs. It grows like a tree so the birds of the air can come and lodge in its branches. Another parable: The kingdom of heaven is like leaven. A woman took a little, hid it in three measures of meal and, at last, all was leavened. All these things Jesus spoke in parables to the multitude. Thus it might be fulfilled what was spoken by the prophet: I will open my mouth in parables. I will utter things which have been kept secret from the foundation of the world. Then Jesus sent the multitude away and went inside. His disciples came in and asked Him to explain the parable of the tares in the field. Jesus said, He who sows the good seed is the Son of man. The field is the world. The good seed are the children of the kingdom. The weeds are the children of the wicked one. The enemy that sowed them is the devil. The harvest is the end of the world. The reapers are the angels. As the tares are gathered and burned in the fire; so it will be at the end of this world. The Son of man will send forth His angels. They will clear His kingdom of all that offends and does iniquity. They will cast it into a furnace. There shall be wailing and gnashing of teeth. Then the righteous will shine as bright as the sun in the kingdom of their Father. Whoever has ears to hear, let him hear. Again, the kingdom of heaven is like treasure hidden in a field. When a man discovers it, he buries it again. Then, joyfully, he goes and sells all he has in order to buy that field. Again, the kingdom of heaven is like a merchant in search of good pearls. When he finds even one pearl of great price, he gladly sells all he has to buy it. And the kingdom of heaven is like a net that was cast into the sea to gather every kind of fish. When it was full, they drew the net to shore. The good they gathered into vessels. But they cast the bad away. So it will be at the end of the world. The angels will come and sever the wicked from the just and cast them into the furnace. Jesus asked, Have you understood all these things? They said, Yes, Lord. Then He said, Therefore, every scribe who is instructed about the kingdom of heaven is like a householder who brings forth, out of his treasure, things both new and old. Jesus went into His own country. He taught in the synagogue. The people were astonished and said, Whence has He this wisdom and these mighty works? Is this not the carpenter's son? Is His mother not called Mary and His brethren, James, and Joses, and Simon, and Judas? Are His sisters not here with us? Where did this man get all this? They were offended by Him. Jesus told them that a prophet is not without honor except in His own country and in His own house. He did not do many mighty works there because of their unbelief. 14 At that time Herod heard of the fame of Jesus. He said to his servants, This is John the Baptist. He is risen from the dead and mighty works show forth in him. Herod had imprisoned John for the sake of Herodia, his brother Philip's wife. He did this because John told Herod that it was not lawful for Herod to have her. He would have immediately put John to death but Herod feared the multitude, who counted John as a prophet. But when Herod's birthday was celebrated, Herodias' daughter danced and greatly pleased Herod. He promised, with an oath, to give her whatever she asked. Having previously been instructed by her mother, she said, Give me John the Baptist's head on a charger. Herod was sorry. However, for the oath's sake and because of those at his dinner, he commanded it be given her. He had John beheaded in prison. Then his head was brought on a charger, presented to her, and she took it to her mother. Then John's disciples came, took up the body, buried it, and reported it to Jesus. When Jesus heard, He departed from there by boat to a desert place. When the people heard this, they followed Him on foot out of the cities. As Jesus went along, He saw a great multitude. He was moved with compassion for them and He healed their sick. When it was evening, His disciples came to Him and said, This is a desert place and it is late. Send the multitude away so they may go into the villages and buy food. But Jesus said, They need not depart. Give them food to eat. They said, We have only five loaves and two fish. Jesus said, Bring them to me. He told the multitude to sit down on the grass. He took the five loaves and the two fish, and, looking up to heaven, He blessed it. Then He broke and gave the loaves to His disciples, and the disciples gave them to the multitude. They all ate and were full. Afterwards, they took up the fragments that remained, twelve baskets full. Those who had eaten numbered about five thousand men, in addition to women and children. Immediately, Jesus instructed His disciples to get into a boat and go ahead of Him to the other side. After He sent the multitude away, He went up into a mountain to pray. When evening came He was there alone. But the boat was now in the midst of the sea and tossed with waves by the strong wind. In the fourth watch of the night, the disciples saw Jesus walking toward them on the sea. They were afraid and said, It is a spirit. They cried out for fear. But Jesus said, Be of good cheer. It is I. Be not afraid. Peter answered and said, Lord, if it is you, bid me to come to you on the water. Jesus said, Come. Peter got out of the boat and walked on the water toward Jesus. But when he saw the wind, he became afraid and immediately began to sink. He cried, Lord, save me. Jesus stretched out His hand, caught Peter, and said, O thou of little faith. Why did you doubt? When they got into the boat the wind ceased. Then those who were in the boat came and worshipped Jesus. They said, Surely thou art the Son of God. Then they reached the land of Gennesaret. When the people heard, they sent word all around the country. They brought to Jesus all who were diseased. They besought Him that they might only touch the hem of His garment. And all who touched His garment were made perfectly whole. 15 Then scribes and Pharisees from Jerusalem came to Jesus. They asked, Why do your disciples transgress the tradition of the elders? They do not wash their hands when they eat bread. Jesus answered, Why do you also transgress the commandment of God by your tradition? God commanded: Honor thy father and mother. Let him be put to death who curses father or mother. But ye say that whoever says to his father or mother that it is a gift by whatever thou might profit by me, dishonoring the father or mother, shall be free. Your tradition has made the commandment of God useless. Ye hypocrites. Well did Isaiah prophesy: This people draw nigh unto me with their mouth, and honor me with their lips. But their hearts are far from me. In vain do they worship me. They teach the commandments of men as doctrines. Jesus then called the multitude and said, Hear and understand. Nothing that goes into the mouth defiles a man. But that which comes out of the mouth defiles a man. His disciples approached him and said, Do you know that the Pharisees were offended by your words? Jesus said, Every plant that was not planted by my heavenly Father will be uprooted. Ignore them. They are blind leaders of the blind. If the blind lead the blind, both will fall into the ditch. Next, Peter approached Him and said, Explain the parable to us. Jesus replied, Are ye still without understanding? Do ye not yet understand that whatever goes in at the mouth goes into the belly and is expelled. But those things which come out of the mouth come from the heart. They defile the man because out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies. These are the things that defile a man. To eat with unwashed hands does not defile a man. Then Jesus went into the coasts of Tyre and Sidon. A woman of Canaan came to Him and said, Have mercy on me, O Lord, thou son of David. My daughter is grievously tormented with a devil. Jesus said not a word to her. Finally, His disciples came and said, Send her away for she cries after us. Jesus replied, I am not here for the lost sheep of the house of Israel only. She came forward and worshipped Him. She said, Lord, help me. He answered, It is not fit to take the children's bread and cast it to dogs. She answered, True, Lord. Yet dogs eat the crumbs that fall from their masters' table. Jesus said to her, O woman, great is thy faith. Be it done unto thee as thou wilt. So her daughter was made whole from that very hour. Jesus left and went to rest in the mountains near the sea of Galilee. Soon, great multitudes came to Him. They brought those who were lame, blind, dumb, maimed, and many others. They placed them at Jesus' feet and He healed them. The multitude wondered when they saw the dumb speaking, the maimed made whole, the lame walking, and the blind seeing. They glorified the God of Israel. Jesus called His disciples aside and said, I have compassion on the multitude because they have been with me three days and have nothing to eat. I will not send them away hungry lest they faint on the way. His disciples said, Where should we find enough bread in the wilderness to fill so great a multitude? Jesus asked them, How many loaves have ye? They said, Seven and a few little fish. Jesus commanded the multitude to sit down on the ground. He took the seven loaves and the fish and gave thanks. He broke them and gave them to His disciples and the disciples gave them to the multitude. They all ate and were full. They took up the food that was left, seven baskets full. Those who ate were four thousand men, besides women and children. Then Jesus sent away the multitude and took a boat to the coasts of Magdala. 16 The Pharisees and the Sadducees came and, testing Jesus, asked Him to show them a sign from heaven. He answered and said, When it is evening, ye say it will be fair weather because the sky is red. In the morning, ye say it will be foul weather because the sky is red. O ye hypocrites. Ye can discern the face of the sky but cannot discern the signs of the times! It is a wicked and adulterous generation that seeks a sign. There shall be no sign given except the sign of the prophet, Jonah. Then He left them, and departed to the other side. Jesus uttered, Take heed and beware of the leaven of the Pharisees and of the Sadducees. The disciples thought He referred to their not remembering to bring bread along with them. When Jesus perceived this, He said, O ye of little faith, why do you concern yourselves because ye have brought no bread? Do ye not yet understand or remember the five loaves for the five thousand and how many baskets of leftovers ye took up? Do ye not remember the seven loaves for the four thousand and how many baskets of leftovers ye took up? How is it that ye do not understand that I spoke not about the leaven of bread but that ye should beware of the leaven of the Pharisees and of the Sadducees? Then they understood that the leaven was the doctrine and teachings of the Pharisees and the Sadducees. When Jesus came to the coast of Caesarea Philippi, He asked His disciples, Who do men say that I, the Son of man, am? They answered, Some say that thou art John the Baptist. Some say Elias. Others say Jeremiah or one of the prophets. Then Jesus asked them, But who do you say that I am? Simon Peter spoke up, Thou art the Christ, the Son of the living God. Jesus answered and said, Blessed art thou, Simon Barjona, for flesh and blood has not revealed it to thee, but my Father who is in heaven. I say also unto thee, Thou art Peter, and upon this rock I will build my church. The gates of hell shall not prevail against it. I will give thee the keys of the kingdom of heaven. Whatsoever thou shalt bind on earth, shall be bound in heaven. Whatsoever thou shalt loose on earth, shall be loosed in heaven. Then He charged His disciples to tell no one that He was Jesus the Christ. From that time, Jesus instructed His disciples about how He must go into Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes. He told them He would be killed and be raised again on the third day. Peter began to rebuke Him and said, Far be it from thee, Lord. This shall not be. Jesus turned quickly, stopped Peter, and said, Get thee behind me, Satan. Thou art an offence to me. Thou savor not the things of God, but those of men. Then Jesus said to His disciples, If any man will come after me, let him deny himself, take up his cross, and follow me. Whoever saves his life shall lose it. Whoever loses his life, for my sake, shall find it. What is a man profited if he gains the whole world and loses his own soul? What can a man give in exchange for his soul? The Son of man shall come in the glory of His Father, with His angels and shall reward every man according to his works. I tell you, there are some standing here who will not taste death until they see the Son of man coming in His kingdom. 17 After six days Jesus took Peter, James and his brother, John up into a high mountain. Here Jesus was transfigured before them. His face shone as bright as the sun. His raiment was as white as pure light. And, behold, Moses and Elias appeared and talked with Him. Peter then said, Lord, it is good for us to be here. If thou wilt, let us make three tabernacles; one for thee, one for Moses, and one for Elias. But, as he was speaking, a bright cloud overshadowed them. From the cloud, a voice said, This is my beloved Son in whom I am well pleased. Hear ye Him. When the disciples heard, they fell on their faces and were afraid. Then Jesus came, touched them, and said, Arise. Be not afraid. When they looked up they saw no one but Jesus. As they came down from the mountain, Jesus charged them to tell no one what they witnessed until the Son of man had risen from the dead. His disciples asked Him, Why, then, do the scribes say that Elias must come first? Jesus answered, Elias comes first and restores all things. But I tell you that Elias has already come. They knew him not and caused him to suffer at their hands. Likewise, the Son of man shall also suffer of them. Then the disciples understood that Jesus meant John the Baptist. As they approached the multitude, a man came up to Jesus. Kneeling down, the man said, Lord, have mercy on my son. He is lunatic and greatly vexed. He often falls into the fire and into the water. I brought my son to thy disciples but they could not cure him. Jesus said, O faithless and perverse generation, how long shall I be with you? How long shall I suffer you? Bring the boy here to me. When Jesus rebuked the devil, he left the child and the boy was cured from that very hour. The disciples took Jesus aside and asked, Why could we not cast the devil out? Jesus answered, Because of your unbelief. Verily, I say to you, if ye have the faith of a grain of mustard seed, ye shall say to this mountain, Move yonder and it shall move. Nothing shall be impossible. This kind of devil goes out only after much strengthening of faith by prayer and fasting. During their time in Galilee, Jesus told all His disciples, The Son of man shall be betrayed into the hands of men. They shall kill Him and, on the third day, He shall be raised again. The disciples felt great sorrow. When they arrived at Capernaum, those who collected tribute money came to Peter and asked, Does your master pay tribute? Peter said, Yes. When Peter came into the house, Jesus stopped him and said, What do you think, Simon? Should the kings of the earth take custom or tribute from their own children or from strangers? Peter replied, From strangers. Jesus said, So then, the children are free. Then Jesus added, Nonetheless, so we do not offend them, go to the sea, cast a hook, and take up the first fish that comes up. In his mouth you will find a coin. Take that and give it to those who collect the tribute money for me and thee. 18 Later, the disciples came to Jesus and asked, Who is the greatest in the kingdom of heaven? Jesus called a little child to Him, set him in the midst of them, and said, I tell you, Unless you are converted and become as little children, ye shall not enter into the kingdom of heaven. Whoever humbles himself like this little child, is greatest in the kingdom of heaven. Whoever receives a little child in my name receives me. But whoever offends one of these little ones who believe in me, it would be better for him that a millstone were hung around his neck and he drown in the deep of the sea. Woe unto the world because of offences! It must needs be that offences come; but woe to the one by whom the offence comes! Therefore, if thy hand or foot offends thee, cut it off and cast it away. It is better to enter eternal life halt or maimed, than have two hands or two feet to be cast into everlasting fire. And if thine eye offends thee, pluck it out and cast it away. It is better to enter into life with one eye, than have two eyes to be cast into hell fire. Be careful not to despise one of these little ones; for I tell you, in heaven, their angels always look upon the face of my Father. The Son of man is here to save what was lost. Consider this. If a man has a hundred sheep, and one of them strays, does he not leave the ninety-nine and go into the mountains in search of the one gone astray? And, if he finds it, he rejoices more over that sheep than of the ninety-nine that did not stray. So, it is not the will of your Father in heaven that one of these little ones should perish. If your brother trespasses against you, go and tell him his fault between you and him alone. If he hears, you have gained your brother. But if he will not hear you, then take another with you, that in the mouth of two or three witnesses every word may be established. If he ignores them, tell it to the church. But if he ignores the church, let him be treated as a heathen and a publican. Whatever ye shall bind on earth, shall be bound in heaven. Whatever ye shall loose on earth, shall be loosed in heaven. If two of you agree regarding a thing that you will ask, it shall be done by my Father in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Then Peter asked Him, Lord, how often shall my brother sin against me and I forgive him? Until seven times? Jesus replied, I say unto thee, not until seven times but until seventy times seven. The kingdom of heaven is like a king who took an account of his servants. When he began to reckon, one was brought to him who owed him ten thousand talents. But since he was unable to pay, his lord commanded him to be sold, along with his wife, and children, and all that he had, and payment to be made. The servant fell down and worshipped him saying, Lord, have patience with me and I will pay it all. Then the lord of that servant was moved with compassion, loosed him, and forgave him the debt. This same servant left and met one of his fellowservants who owed him a small sum. He laid hands on him and took him by the throat saying, Pay me what thou owe. The fellowservant fell down at his feet and besought him saying, have patience with me and I will pay it all. But he would not. He cast him into prison until the debt was paid. When the rest of the servants saw what was done, they were very sorry, and went to their lord and told him everything. Then the servant's lord called him and said, O, thou wicked servant! I forgave thee all that debt because thou desired it of me. Should not thou also have had compassion on thy fellowservant as I had pity on thee? His lord was angry and delivered him to the tormentors until he paid all that was due. So also shall my heavenly Father do to you if ye do not forgive other's trespasses. 19 After this, Jesus left Galilee and went to the coasts of Judaea beyond Jordan. Great multitudes followed Him and He healed many there. The Pharisees came to test Him. They asked Him, Is it lawful for a man to divorce his wife for every cause? Jesus answered, Have ye not read: He who made them at the beginning, male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife. The two shall be one? Therefore, they are no longer two but one flesh. What God has joined together, let no one put asunder. They said, Why, then, did Moses allow a writing of divorcement? Jesus said, Moses, because of the hardness of your hearts, allowed you to divorce your wives. But, from the beginning, it was not so. I say to you, Whoever divorces his wife, except for fornication, and marries another, commits adultery. Whoever marries a divorced woman also commits adultery. His disciples said, If this is the case with man and wife, it is not good to marry. Jesus said, All men cannot accept this, only those to whom God gives it. There are some who were born eunuchs. There are some who were made that way by men. And there are some who do not marry for the kingdom of heaven's sake. He who is able to accept it, let him accept it. Then little children were brought to Him that He might put His hands on them and pray. When the disciples rebuked them Jesus said, Allow these little children and do not forbid them to come to me; for of such is the kingdom of heaven. Jesus laid His hands on them, and then departed. Behold, a young man came to Him and asked, Good Master, what must I do to gain eternal life? Jesus answered, If you will enter into life, keep the commandments. The young man asked, Which? Jesus said, Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Honor thy father and thy mother. Thou shalt love thy neighbor as thyself. The young man said, I have kept all these from my youth up. What do I yet lack? Jesus answered, If thou will be perfect, go and sell what you have and give to the poor. Thou shalt have treasure in heaven. Then come and follow me. But when the young man heard that answer, he went away filled with sorrow, because he had many possessions. Then said Jesus to His disciples, Hardly a rich man shall enter into the kingdom of heaven. It is easier for a camel to go through the eye of a needle, than for the rich to enter the kingdom of God. When His disciples heard this they were greatly amazed. They asked, Who, then, can be saved? Jesus beheld them and said, With men, it is impossible; but with God, all things are possible! Peter asked, Behold, we have forsaken all and followed thee. What shall we have? Jesus said, Verily, at the regeneration, when the Son of man shall sit in the throne of His glory, ye who have followed me shall also sit upon twelve thrones, judging the twelve tribes of Israel. Everyone who has forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first. 20 The kingdom of heaven is like a householder who went out early in the morning to hire laborers for his vineyard. When he had agreed with the laborers for a coin a day, he sent them into his vineyard. Then, about the third hour he went out and saw others standing idle in the marketplace. He said to them, Go ye also into my vineyard and whatever is right I will give you. He went out again about the sixth and the ninth hour and did the same. About the eleventh hour he went out, found others standing idle, and said, Why stand ye here all the day idle? They answered, Because no man has hired us. He then replied, Go ye also into the vineyard and whatever is right you shall receive. When evening came, the lord of the vineyard said to his steward, Call the laborers and give them their pay, beginning from the last unto the first. When those who were hired about the eleventh hour came, every man received a coin. But when the first came, supposing they should receive more, they each also received a coin. When they received it, they murmured against the good man of the house and said, These last have worked only an hour and you have made them equal to those of us who have borne the burden and heat of the day. He answered one of them and said, Friend, I do thee no wrong. Did thou not agree with me for a coin? Take what is thine and go thy way. I will give to the last the same as I give to thee. Is it not lawful for me to do what I will with my own coins? Must you see evil in my goodness? So, the last shall be first, and the first last: for many are called, but few are chosen. Then Jesus took the twelve disciples aside and said, We are now going to Jerusalem where the Son of man will be betrayed to the chief priests and scribes. They will condemn Him to death. They will deliver Him to the Gentiles to mock, scourge, and crucify Him. And on the third day He will rise again. The mother of the sons of Zebedee and her sons, James and John, approached Jesus. She praised Him, desiring something of Him. He said to her, What wilt thou? She replied, Grant that my two sons may sit, one on thy right hand, and the other on thy left, in thy kingdom. But Jesus answered, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They said to Him, We are able. And Jesus said, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with; but to sit on my right hand or on my left is not mine to give. It shall be given to them for whom it is prepared by my Father. When the remaining ten heard this they were moved with indignation against the two brethren. But Jesus called them to Him and said, Ye know that the princes of worldliness and ambition influence them. But it shall not be so among you. Whoever will be great among you, let him be your minister. Whoever will be chief among you, let him be your servant. Likewise, the Son of man came not to be ministered to, but to minister, and to give His life as a ransom for many. As they were leaving Jericho a great multitude followed. When they heard that Jesus was passing by, two blind men, who were sitting by the wayside, cried out, Have mercy on us, O Lord, thou son of David. The multitude told them to keep quiet. But they cried more, saying, Have mercy on us, O Lord, thou son of David. Jesus stood still and said to them, What shall I do for you? They answered, Lord, that our eyes may be opened. Jesus had compassion and touched their eyes. Immediately they received their sight and they followed Him. 21 As they drew close to Jerusalem, they came to Bethphage by the mount of Olives. Jesus sent two disciples ahead and said, Go into the village and ye shall find tied there an ass with her colt. Untie them and bring them to me. If a man says anything to you, say, The Lord has need of them and, straightway, he will send them. All this was done so this saying of the prophet might be fulfilled: Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon a colt, the foal of an ass. The disciples did as Jesus directed. They brought the ass and the colt and set Jesus thereupon. A multitude spread out their garments and others cut down tree branches and lined the way. They cried out, Hosanna to the son of David. Blessed is He that comes in the name of the Lord. Hosanna in the highest. When Jesus came into Jerusalem, all the city was stirred. They asked, Who is this? The multitude said, This is Jesus the prophet from Nazareth of Galilee. Jesus went into the temple and cast out all who bought and sold. He overthrew the tables of the moneychangers and the seats of those who sold doves. He said to them, it is written: My house shall be called a house of prayer; but ye have made it a den of thieves. The blind and the lame came to Him in the temple and He healed them. When the chief priests and scribes saw the wonderful things Jesus did and heard the children crying out in the temple, Hosanna to the son of David; they were greatly displeased. They said to Him, Hear thou what they are saying? Jesus answered, Yea. Have ye never read, Out of the mouth of babes comes perfect praise? Then He left them and went into Bethany where He lodged that night. In the morning Jesus, being very hungry, started out to return to the city. On His way He saw a fig tree. As He came to it He found nothing on it but leaves. He said, Let no fruit ever grow on thee. The fig tree withered away. When the disciples saw this, they marvelled and said, How quickly the fig tree withered away! Jesus answered, If ye have faith, and doubt not, ye shall not only do this that was done to the fig tree, but also, if ye shall say to this mountain, Be thou removed and cast into the sea; it shall be done. Those things you ask in prayer, believing, you will receive. Then He went into the temple. The chief priests and the elders of the people came up to Him as He was teaching and asked, By what authority do you do these things? Who gave you this authority? Jesus replied, I, in turn, will ask you one thing, which, if ye can tell me, I will tell you by what authority I do these things. Did the baptism of John come from heaven or from man? They reasoned among themselves and said, If we say, From heaven; He will ask us, Why did ye not then believe him? But if we say, From man; we fear the people for they hold John as a prophet. Finally they said to Jesus, We cannot tell. Jesus responded, Neither, then, do I tell you by what authority I do these things. Hear this. A man had two sons. He came to the first and said, Son, today go to work in my vineyard. The son answered, I will not. But, afterward he repented and went to work. Then the man went to the second son and said the same thing. The second son said, I will go, sir; but he did not go. Which of these two did the will of his father? They answered, The first son. Jesus said, Verily I say, The publicans and the harlots enter the kingdom of God before you. John came to you in the way of righteousness and ye believed him not. But the publicans and the harlots believed him. And yet, even after you had seen, you did not repent that you believed him. Hear another parable: There was a householder who planted a vineyard. He hedged it all around, dug a winepress in it, and built a tower. Then he rented it out to husbandsmen and went abroad. When the time of the harvest drew near, he sent his servants to the husbandsmen to receive the fruits of it. The husbandsmen took his servants, beat one, stoned one, and killed another. Next, he sent more servants than the first time. They did to them the same thing. Finally, he sent his son, saying, They will respect my son. But when the husbandsmen saw the son, they said, This is the heir. Let us kill him and seize his inheritance. So they caught him, cast him out of the vineyard, and slew him. When, therefore, the lord of the vineyard comes, what will he do to these husbandsmen? They said to Jesus, He will destroy these miserable and wicked men and he will rent out his vineyard to others who will render him the fruits in their seasons. Jesus said, Did ye never read in the scriptures: The stone which the builders rejected is the same that has become the cornerstone; this is the Lord's doing and it is marvellous in our eyes? I tell you, The kingdom of God shall be taken from you and given to a nation that brings forth its fruits. Whoever falls on this stone shall be broken. On whomever this stone falls, he will be ground into powder. When the chief priests and Pharisees heard these parables, they saw that Jesus spoke about them. But when they thought of laying hands on Him, they feared the multitude because they took Jesus for a prophet. 22 Jesus related more parables. He said, The kingdom of heaven is like a king who arranged a marriage feast for his son. He sent his servants forth to call those who were invited to the wedding but they did not come. He sent other servants to say, Dinner is prepared. The king's oxen and fatlings are killed. Everything is ready. Come to the marriage. Those who were invited made light of it and went their ways. One went out to his farm. Another attended to his merchandise. The others took the king's servants, treated them spitefully, and then slew them. When the king heard this he was outraged. He sent out his armies to destroy the murderers and burn their city. Then he said to his servants, The wedding is ready, but those who were invited were not worthy. Go into the highways, and as many as ye shall find, invite them to the marriage feast. These servants went out and gathered together all those they found, both bad and good, and the wedding was furnished with guests. Then, the king came in to greet the guests. He spotted a man who did not wear the wedding garment that was provided. The king said to him, Friend, why did you come in here without the wedding garment? The man made no answer. So the king told his servants, Bind him hand and foot. Then take him away and cast him into outer darkness. There will be weeping and gnashing of teeth, for many are invited, but few are chosen. Then the Pharisees met to discuss how they might trap Jesus in His words. They sent some of their people along with the Herodians to question Jesus. They said, Master, we know that thou art true and teach the way of God in truth. Tell us, therefore, what thou think. Is it lawful to give tribute to Caesar or not? Jesus, perceiving their wicked motive, said, Why test me, ye hypocrites? Show me the tribute money. They brought a coin to Him. Jesus asked, Whose image and superscription is this? They said, Caesar's. Jesus said, Render, therefore, unto Caesar the things that are Caesar's; and to God the things that are God's. When they heard these words, they marvelled, and left Him to go their way. The same day the Sadducees, who say there is no resurrection, came to Him and asked, Master, Moses said if a man dies and has no children, his brother shall marry his wife and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he married a wife, deceased, and, having no issue, left his wife unto his brother. Likewise, the second also, and the third, up to the seventh brother. Then, finally the woman died also. Now, according to the resurrection, whose wife shall she be of the seven since they all had her? Jesus said, Ye err. You do not know the scriptures nor the power of God. In the resurrection they neither marry nor are given in marriage, but are as the angels of God in heaven. Concerning the resurrection of the dead, have ye not read: I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. When the multitude heard this, they were astonished at His teaching. But when the Pharisees heard that Jesus put the Sadducees to silence, they gathered together. One of them, a lawyer, tested Jesus with this question, Master, which is the great commandment in the law? Jesus answered, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and greatest commandment. The second is, Thou shalt love thy neighbour as thyself. On these two commandments rests all the law and the prophets. While the Pharisees were gathered together, Jesus asked them, What do you think of Christ? Whose son is He? They said, The son of David. Jesus then asked, How, then, does David, in spirit, call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footstool? If David calls him Lord, how is he his son? No man was able to answer a word, nor did anyone dare ask Jesus any more questions from that day forth. 23 Jesus then addressed the crowd and His followers. He said, The scribes and the Pharisees sit in Moses' place. Whatever they bid you to observe and do, ye shall observe and do. But do not follow after their works because what they say, they do not do themselves. They bind heavy burdens, grievous to be borne, and lay them on men's shoulders. But they, themselves, will not even lay so much as a finger on one of them. All their works they do for show to other men. They love the uppermost rooms at feasts and the chief seats in the synagogues. They like greetings in the markets and to be called out to, Rabbi, Rabbi. But be ye not called Rabbi. Only one is your teacher, even Christ; and ye are all brethren. Call no one on earth your father, for only one is your Father, who is in heaven. Neither be ye called masters, for only one is your Master, even Christ. Also, he that is greatest among you shall be your servant. Whosoever exalts himself will be abased; and he who is humble will be exalted. But woe unto you, scribes and Pharisees. Hypocrites! Ye shut men out of the kingdom of heaven. Yet, you do not enter in yourselves, and you do not allow others to attempt to enter. Woe unto you, scribes and Pharisees. Hypocrites! Ye devour widows' houses and, for a pretence, make long prayers. Therefore, you will receive the greater damnation. Woe unto you, scribes and Pharisees. Hypocrites! You venture over land and sea for one proselyte. Then, when you have him, you make him two times more the child of hell than yourselves. Woe unto you, ye blind guides who say, Whosoever shall swear by the temple, is worth nothing; but whosoever shall swear by the gold of the temple, makes a good pledge! Ye fools and blind men. What is greater, the gold or the temple that sanctifies the gold? And ye say, Whosoever shall swear by the altar, is worth nothing; but whosoever swears by the gift that is upon it, is worthy of praise. Ye fools and blind men. What is greater, the gift, or the altar that sanctifies the gift? The one who, therefore, swears by the altar, swears by it and by all things upon it. And the one who swears by the temple, swears by it and by Him who dwells therein. And He who swears by heaven, swears by the throne of God and by Him who sits thereon. Woe unto you, scribes and Pharisees. Hypocrites! Ye pay tithe of mint and anise and cummin, but ye have ignored the weightier matters of the law; judgment, mercy, and faith. Ye blind guides who strain from your drink a gnat and swallow a camel. Woe unto you, scribes and Pharisees. Hypocrites! Ye make the outside of the cup and platter clean, but inside they are full of extortion and excess. Thou blind Pharisee. First clean the inside of the cup and platter, so the outside may be clean also. Woe unto you, scribes and Pharisees. Hypocrites! Ye are like whited sepulchres, which appear beautiful on the outside, but inside are full of dead men's bones and uncleanness. Even if, on the outside, you appear righteous to others, inside you are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees. Hypocrites! Ye build the tombs for the prophets and garnish the sepulchres of the righteous. Ye say, If we had lived in the days of our ancestors, we would not have been partakers with them in the blood of the prophets. Be witnesses unto yourselves. Ye are the children of those who killed the prophets and ye fill up what your fathers measured out. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? I send prophets, wise men, and scribes. Some of them ye shall kill and crucify. Some of them shall ye scourge in your synagogues and persecute them from city to city. On your hands shall be the blood of all the righteous shed upon the earth, from the blood of righteous Abel to the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killed the prophets, and stoned those sent to thee, how often would I have gathered thy children together, even as a hen gathers her chickens under her wings, and ye would not have it! Behold, your house is left unto you desolate. Ye shall not see me again until ye shall say, Blessed is He who comes in the name of the Lord. 24 Jesus went outside and His disciples came to show Him the buildings of the temple. Jesus said, Take note of all this. There will not be left here one stone upon another that will not be thrown down. On the mount of Olives, the disciples said, Tell us, when will this happen? What is the sign of thy coming and of the end of the world? Jesus answered, Take heed that no one deceives you. Many will come in my name, saying, I am Christ. They will deceive many. You will hear of wars and rumours of wars. See that you are not troubled. All these things must come to pass; but the end is not come yet. Nation shall rise against nation and kingdom against kingdom. There shall be famines, pestilence, and earthquakes in divers places. All these are the beginning of sorrows. They will deliver you up to be afflicted. They will kill you. You will be hated by all nations for my name's sake. Many will be offended and will betray and hate one another. False prophets will arise and deceive. And, because iniquity will abound, the love of many will wax cold. But those who endure until the end will be saved. This gospel of the kingdom will be preached all around the world as a witness to all nations. Then, the end will come. When ye see the abomination of desolation spoken of by the prophet, Daniel, stand in the holy place; understand the prophecy. Let those who are in Judaea flee into the mountains. Let the one who is on the housetop stay there and not come down to take anything out of his house. Neither let the one who is in the field return to get his clothing. Woe unto the women who are with child, and those who are nursing. Pray that your flight is not in the winter or on the sabbath day. There will be great tribulation, such as has not been seen since the beginning of the world until now and will never be seen again. Unless those days are numbered, no flesh will be saved. But, for the elect's sake, those days will be numbered. Thus, if anyone says to you, Lo, here is Christ, or there He is; do not believe it. There will arise false Christs and false prophets. They will show great signs and wonders; so much that, if at all possible, they will deceive the very elect. I am telling you all this beforehand, so, if they say to you, Behold, He is in the desert, do not go forth. Or, behold, He is in the secret chambers, do not believe it. For, just as the lightning comes out of the east and shines over unto the west, so, also, will be the coming of the Son of man. Immediately after the tribulation of those days the sun will be darkened. The moon will not reflect light. The stars will fall from heaven. The powers of the heavens will be shaken. All the people on earth will mourn. Then the sign of the Son of man will appear. They will see Him coming in the clouds of heaven with power and great glory. He will send His angels with a great sound of a trumpet. His angels will gather together His elect from the four winds and from one end of heaven to the other. Now learn a parable about the fig tree. When its branch is yet tender and puts forth leaves, you know that summer is near. So, likewise, when you see all these things, know what is near. This generation shall not pass away until all these things are fulfilled. Heaven and earth shall pass away, but my words shall not pass away. But, of the day and the hour no man knows, no, not the angels of heaven, but only my Father. The coming of the Son of man shall be like in the days of Noah. Before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark. They knew nothing until the flood came and took them all away. So, also, will be the coming of the Son of man. At that time, two shall be in the field. One shall be taken and the other left. Two women shall be grinding at the mill. One shall be taken and the other left. Watch, for ye know not what hour your Lord comes. Know this, If the good man of the house had known in what watch the thief would come, he would have stood guard and not have suffered his house to be broken into. Therefore, be ready. At an hour that ye think the Son of man will not come, then He will come. It is a faithful and wise servant who, his lord having given him charge over the household, prepares the foods in due season. Blessed is that servant who, when his lord arrives, shall find him doing so. He shall make the servant ruler over all his goods. It is an evil servant who says, My lord delays his coming so I shall take advantage. He smites his fellowservants and eats and drinks until drunken. The lord of that servant shall come in a day when the servant does not expect him. At a time when the servant is unaware, he shall be cut asunder and thrown out with the hypocrites. There shall be weeping and gnashing of teeth. 25 The kingdom of heaven is likened unto ten virgins who took their lamps and went to meet the bridegroom. Five of them were wise. Five were foolish. The foolish took their lamps but no extra oil with them. The wise took oil in their vessels along with their lamps. While the bridegroom tarried, they all slumbered. At midnight there was a cry, Behold, the bridegroom is coming. Go out to meet Him. All the virgins arose and trimmed their lamps. The foolish said to the wise, Give us some of your oil for our lamps are gone out. But the wise answered, No, there will be not enough for us and you. Go to them that sell oil and buy some. While they went to buy the oil, the bridegroom came. Those who were ready went in with him to the marriage and the door was shut. Much later, the other virgins arrived and called, Lord, Lord, open the door to us. But He answered and said, I do not know you. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man comes. The kingdom of heaven is like a man who travels into a far country. Before he leaves, he calls his servants and turns his goods over to them. To one he gives five talents. To another he gives two talents. To another he gives one. He gives to every man according to his ability. The servant who received the five talents traded and made another five talents. He who received two, gained another two. But the servant that received one, dug a hole in the earth and hid his lord's money. After a long time, the lord returned from his journey and reckoned with his servants. He who received five talents came and brought another five talents. He said, Lord, thou delivered five talents to me. Behold, I have gained five more talents besides them. His lord said, Well done. Thou has been faithful over a few things so I will make thee ruler over many things. Enter into the joy of thy lord! He who received two talents came and said, Lord, thou delivered to me two talents. Behold, I have gained two more talents beside them. His lord said, Well done. Thou has been faithful over a few things. I will make thee ruler over many things. Enter into the joy of thy lord! Then the servant who received the one talent came and said, Lord, I know that thou art a hard man who reaps where he has not sown and gathers where he has not toiled. I was afraid, so I hid thy talent in the earth. Here, now thou has what is thine. His lord cried, Thou wicked and slothful servant. Thou knew that I reap where I sow not and gather where I do not toil. Thou ought to have, at least, put my money out to the exchangers so, upon my return, I should have received my own money with interest. Take the talent and give it to the one who has ten talents. To the one who uses his talent wisely, more shall be given, and he shall have abundance. But to the one who does not, any talent he has shall be taken away. The unprofitable servant shall be cast into outer darkness. There shall be weeping and gnashing of teeth. When the Son of man comes with His holy angels, He shall sit upon the throne of His glory. Before Him shall be gathered all nations. He shall separate them one from another as a shepherd divides his sheep from his goats. He shall set the sheep on His right hand, and the goats on the left. Then the King shall say to those on His right, Come, ye blessed of my Father. Inherit the kingdom prepared for you from the beginning of the world. For I was hungry and ye gave me food. I was thirsty and ye gave me a drink. I was a stranger and ye took me in. I was naked and ye clothed me. I was sick and ye visited me. I was in prison and ye came to me. Then the righteous shall ask Him, Lord, when did we see thee hungry and feed thee? Or thirsty and gave thee drink? When did we see thee a stranger and take thee in? Or naked and clothe thee? When did we see thee sick, or in prison and come to thee? The King shall answer, Verily, I say unto you, inasmuch as ye have done it to one of the least of my brethren, ye have done it to me. Then He shall say to those on the left, Depart from me into the everlasting fire prepared for the devil and his angels. I was hungry and ye gave me no food. I was thirsty and ye gave me no drink. I was a stranger and ye did not take me in. I was naked and ye did not clothe me. I was sick and in prison and ye did not visit me. Then they shall also ask Him, Lord, when did we see thee hungry or thirsty, or a stranger, or naked, or sick, or in prison, and not minister unto thee? He shall answer them, Inasmuch as ye did not do these things to one of the least of my brethren, ye did not do it to me. These shall go to everlasting punishment. And the righteous shall have life eternal. 26 It came to pass, when Jesus finished instructing His disciples, He said, The feast of the passover is in two days. The Son of man will be betrayed and crucified. The chief priests, scribes, and elders of the people held a meeting in the palace of the high priest, Caiaphas. They discussed how they might take Jesus by stealth and kill Him. But they said, It cannot happen on the feast day lest there be an uproar among the people. Jesus was now in Bethany at the house of Simon the leper. There He was approached by a woman carrying an alabaster box containing very precious ointment. She annointed His head as He sat at dinner. When His disciples saw it they were indignant and said, To what purpose is this waste? This ointment could have been sold for much and the money given to the poor. When Jesus overheard them He said, Why bother this woman? She has wrought a good work upon me. The poor you have always to care for; but you will not always have me. In annointing me, she prepared me for my burial. Anywhere in the world this gospel is preached it will also be told what this woman has done. Then, one of the twelve, Judas Iscariot, went to the chief priests. He asked, What will you give me if I will deliver Jesus to you? They agreed on thirty pieces of silver and, from that time, Judas looked for an opportunity to betray Him. On the first day of the feast of unleavened bread the disciples came to Jesus and asked, Where shall we prepare for thee to eat the passover? Jesus told them to go into the city to a certain man and tell him that the Master says His time is at hand and that He will keep the passover there with His disciples. Then the disciples did as Jesus told them and they prepared the passover. When it was evening, Jesus sat down with the twelve. While they ate, He said, Verily, I say unto you, one of you will betray me. The disciples heard this with great sorrow. They uttered, Lord, is it me? Jesus only said, He who dips his hand in the dish with me will betray me. It is written: Woe unto the one by whom the Son of man is betrayed! It had been better for him if he had not been born. Then Judas, who betrayed Him, asked, Master, is it me? Jesus turned to him and quietly said, Thou has said right. While they ate, Jesus took up the bread and blessed it. He then broke it and gave it to the disciples saying, Take this and eat for this is my body. Then He took the cup and gave thanks. He passed it to them saying, Drink ye all from this for this is my blood of the new testament which is shed for many for the remission of sins. I say unto you, I will not drink again of this fruit of the vine until that day when I drink it with you in my Father's kingdom. Following the meal, they sang hymns and went out into the mount of Olives. Jesus said to the disciples, Ye shall all be offended this night because of me for it is written: I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But, after I am risen again, I will go before you into Galilee. Peter said to Him, Though all men shall be offended because of thee, I will never be offended. Jesus answered Peter, This night, before the cock crows, thou shalt deny me thrice. Peter replied, Though I should die with thee, I will not deny thee. Then all the disciples said the same. Jesus took them into a place called Gethsemane and said, Sit here while I go yonder to pray. He took Peter and the two sons of Zebedee with Him. He said to these three, My soul is exceedingly sorrowful and heavy unto death. Stay here and watch with me. He went off a little farther and fell on His face. Jesus prayed, saying, O my Father, if it be possible, let this cup pass from me. Nevertheless, be it not as I will, but as Thou wilt. Then He went to the three disciples and found them asleep. He said to Peter, Could ye not watch with me one hour? Watch and pray so ye do not give in to this temptation again because, while the spirit may be willing, the flesh is weak. He went away a second time and prayed, saying, O my Father, if this cup may not pass away from me unless I drink it, then Thy will be done. Returning to the three, He, again, found that they had been asleep for their eyes were heavy. He left them and went to pray a third time, saying the same words. When Jesus went back to all the disciples He said, Behold, the hour is at hand. The Son of man is betrayed into the hands of sinners. The one who betrays me is at hand. While He spoke, lo, Judas, one of the twelve, came with a great multitude. They were armed with swords and staves from the chief priests and elders of the people. Judas had agreed on a sign saying, Whomsoever I shall kiss, that same is He. Hold Him fast. Judas approached Jesus, greeted Him; then kissed Him. Jesus said to him, Friend, wherefore art thou come? Then they came and took hold of Jesus. Behold, one who was with Jesus drew his sword, and, striking out at one of the high priest's servants, smote off his ear. Jesus said to him, Put thy sword back into its place. All who take to the sword shall perish by the sword. Think thou that I cannot pray to my Father and He shall give me more than twelve legions of angels? But, then, how shall the scriptures be fulfilled that this is the way it must be? Jesus said to this multitude, Do ye come at me as against a thief with swords and staves to take me? Daily I sat with you teaching in the temple and ye did not lay hold of me. This was done so the scriptures of the prophets might be fulfilled. When they took hold of Jesus, all the disciples left Him and fled. They led Him away to Caiaphas the high priest where the scribes and elders were assembled. But Peter followed far behind to the high priest's palace. He went in and sat with the servants. The chief priests, elders, and all the council sought false witness against Jesus in order to put Him to death. At last, two false witnesses came and said, This one said He was able to destroy the temple of God and build it up again in three days. The high priest arose and said to Jesus, Answerest thou nothing? What is it that they witness against thee? But Jesus said nothing. Then the high priest said to Him, I adjure thee, by the living God, tell us whether thou are the Christ, the Son of God. Jesus replied, Thou has said so. I say unto you, hereafter, ye shall see the Son of man sitting on the right hand of power and appearing in the clouds of heaven. Then the high priest cried, He has spoken blasphemy. What further need have we of witnesses? Behold, now ye have heard His blasphemy. What think ye? They answered, He is guilty of death. Then they spit in His face. Others struck Him with the palms of their hands and said, Prophesy unto us, thou Christ, Who is he that struck thee? During this, Peter sat outside the palace. A damsel came up to him and said, Thou also was with Jesus of Galilee. But Peter denied this and he went out on the porch. Another maid saw him and said to the others standing there, This fellow was also with Jesus of Nazareth. Peter denied this with an oath and said, I do not know the man. Later, one of the bystanders came up to Peter and said, Surely, by thy voice I know thou art one of them. Peter began to curse and swear and said, I know not the man. Then the cock crowed. Peter remembered the words of Jesus to him: Before the cock crows, thou shall deny me thrice. He went out and wept bitterly. 27 The next morning all the chief priests and elders met concerning Jesus. They agreed to put Him to death. They bound Him, led Him away, and delivered Him to Pontius Pilate, the governor. When Judas realized that Jesus was condemned, he repented. He took the thirty pieces of silver back to the chief priests and elders. He said, I have sinned. I have betrayed the innocent. They retorted, What is that to us? So Judas cast down the pieces of silver in the temple. Immediately he went out and hung himself. At the same time, the chief priests took up the silver pieces and said, It is not lawful to put this into the treasury because it is blood money. After they took counsel, they bought the potter's field for the burial of strangers, which became known as The Field of Blood. The prophecy of Jeremy was fulfilled: They took the thirty pieces of silver, the price for Him that was valued of the children of Israel, and gave them for the potter's field, as the Lord appointed. Jesus now stood before Pilate, the governor. Pilate asked Him, Art thou the King of the Jews? Jesus replied, Thou sayest so. When Jesus was accused by the chief priests and elders, He answered nothing. Then Pilate asked Him, Hearest thou the things they witness against thee? Jesus said never a word. At this the governor marvelled greatly. The custom at the passover feast was for the governor to release a prisoner of the people's choosing. A notable prisoner named Barabbas was in the prison. Therefore, when the people were gathered together, Pilate said, Whom will ye that I release, Barabbas or Jesus, who is called Christ? While he was seated on the judgment seat, Pilate's wife sent a message to him that said, Have nothing to do with that just man. Today I have suffered many things in a dream because of Him. But the chief priests and elders persuaded the multitude to choose Barabbas and destroy Jesus. When Pilate, the governor, asked which of the two they chose they said, Barabbas. Pilate asked, What shall I do then with Jesus who is called Christ? They all said, Let Him be crucified. The governor asked, Why, what evil has He done? But they cried out the more and shouted, Let Him be crucified. Pilate realized he could not prevail without making a tumult among the people. So he took water, washed his hands before the multitude, and said, I am innocent of the blood of this just person. See ye to it. The people said, His blood be on us, and on our children. Then Pilate released Barabbas. He had Jesus scourged and delivered Him to be crucified. Pilate's soldiers took Jesus into the common hall where the whole band of soldiers gathered around Him. They stripped Him and put a scarlet robe on Him. They platted a crown of thorns and put it on His head. Then they put a reed in His right hand. Bowing down, they mocked Him saying, Hail, King of the Jews! They spit on Him, took the reed, and struck Him on the head. As they were leading Him away to be crucified, they found a man from Cyrene, Simon by name, and compelled him to carry the cross for Jesus. They took Him to a place called Golgotha, or the place of a skull. There they gave Him vinegar to drink mixed with gall. When Jesus tasted it, He would not drink it. They crucified Him and parted out His garments by casting lots. Thus the prophecy was fulfilled: They parted my garments among them, and upon my vesture did they cast lots. Then the soldiers placed a written accusation over His head. It read: This Is Jesus, The King Of The Jews. Two thieves were crucified alongside Jesus, one on His right hand and the other on His left. As people passed by they reviled Him and called out: Thou that destroys the temple and builds it again in three days, save thyself. If thou be the Son of God, come down from the cross. The chief priests, along with the scribes and elders, mocked Him. They said, He saved others but He cannot save Himself. If He is the King of Israel, let Him come down from the cross and we will believe Him. He trusts in God. Let God deliver Him now, if God will have Him, for He said, I am the Son of God. From the sixth until the ninth hour there was darkness over all the land. At about the ninth hour Jesus cried with a loud voice, Eli, Eli, lama sabachthani? My God, my God, why hast thou forsaken me? When some of those standing by heard this, they said, This man calls for Elias. Presently, one of them ran to get a sponge. He filled it with vinegar, put it on a reed, and gave it to Jesus to drink. The rest said, Leave it alone. Let us see whether Elias will come to save Him. Then Jesus cried again in a loud voice and yielded Himself up. Behold, the veil of the temple was torn in two from top to bottom. The earth shook and the rocks split apart. Graves were opened. The bodies of many saints who slept rose up and, after His resurrection, went into the holy city and appeared to many. When the centurions who were watching Jesus saw the earthquake and the things that were done, they became afraid and said, Truly this was the Son of God. Many of the women who followed Jesus of Galilee and ministered to Him were there looking on. Among them was Mary Magdalene; another Mary; and the mother of Zebedee's children. When evening came, a rich man of Arimathaea, named Joseph, who was also Jesus' disciple arrived. He went to Pilate and asked for the body of Jesus. When Joseph had taken the body, he wrapped it in a clean linen cloth and laid it in his own new tomb which was hewn out of rock. He rolled a great stone across the door of the sepulchre and departed. Mary Magdalene and the other Mary sat alongside the sepulchre. The next day following the day of the preparation, the chief priests and Pharisees went to Pilate and said, Sir, that deceiver, while he was yet alive, said that, in three days, He would rise up again. Command that the sepulchre be made secure until the third day lest His disciples come by night, steal Him away, and tell the people that He is risen from the dead. Then the last error will be worse than the first. Pilate said to them, Ye have a watch. Go your way. Make it as secure as ye can. The chief priests and the Pharisees went and made the sepulchre secure by sealing the stone and setting guards to watch. 28 After the sabbath, near dawn of the first day of the week, Mary Magdalene and the other Mary came to the sepulchre. Behold, there was a great earthquake. An angel of the Lord descended from heaven, came and rolled back the stone from the door, and sat upon it. His countenance was like lightning with raiment white as snow. The guards shook with fear of Him and became as dead men. The angel said to the women, Fear not for I know that ye seek Jesus who was crucified. He is not here for, as He said, He is risen. Come, see the place where the Lord lay. Then go quickly and tell His disciples that He is risen from the dead. Behold, He goes before you into Galilee. There ye shall see Him. Lo, I have told you. The women quickly left the sepulchre filled with both fear and great joy. They ran to bring word to Jesus' disciples. As they went along Jesus met them and greeted them. They went to Him, held Him by the feet, and worshipped Him. Then Jesus said to them, Be not afraid. Go and tell my brethren to go into Galilee and there they shall see me. Some of the guards on watch went into the city and told the chief priests the things that were done. After an assembly of the elders the soldiers were offered a large amount of money to say that Jesus' disciples came by night and stole Him away while they slept. The soldiers were assured they would be protected if this came to the governor's ears. They took the money and did as they were told. This report is common among the Jews until this day. The eleven disciples went to Galilee, to the mountain appointed by Jesus. When they saw Him, they worshipped Him. Jesus came to them and said, All power is given to me in heaven and on earth. Go and teach all nations. Baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Teach them to observe all the things I have commanded you. I am with you always, even unto the end of the world. Amen. --------- The Gospel of Mark 1. The beginning of the gospel of Jesus Christ, the Son of God; As it is written in the prophets, Behold, I send my messenger who shall prepare the way before thee. The voice of one crying in the wilderness, Prepare the way of the Lord, make His paths straight. John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. After confessing their sins many from the land of Judaea and from Jerusalem were baptized by him in the river of Jordan. John was clothed with camel's hair and wore animal hides around his loins and he ate locusts and wild honey. He preached, saying, There comes one mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. I have baptized you with water but He shall baptize you with the Holy Spirit. And it came to pass in those days that Jesus came from Nazareth of Galilee and was baptized by John in the river of Jordan. Immediately, upon His coming up out of the water, John saw the heavens open and the Spirit, like a dove, descend upon Him. And there came a voice from heaven saying, Thou art my beloved Son in whom I am well pleased. The spirit drove Him into the wilderness. There, among wild beasts, He was tempted by Satan for forty days. Then the angels ministered to Him. Now, after that, John was put in prison and Jesus came into Galilee. He began preaching the gospel of the kingdom of God and saying, The time is fulfilled. The kingdom of God is at hand. Repent and believe the gospel. He walked by the sea of Galilee, He saw Simon and Andrew, his brother, casting a net into the sea for they were fishermen. And Jesus said to them, Come ye after me and I will make you fishers of men. Immediately they left their nets and followed Him. When He had gone on a little farther, He saw James, the son of Zebedee, and John, his brother, in a boat mending their nets. Jesus called them. They immediately left their father, Zebedee, in the boat with the hired servants and went after Him. They went into Capernaum. On the sabbath day He entered the synagogue and taught. And they were astonished at His doctrine for He taught them as one with authority and not as the scribes. And in their synagogue there was a man with an unclean spirit. He cried out and said, Let us alone. What have we to do with thee, Jesus of Nazareth? Art thou come to destroy us? I know who thou art, the Holy One of God. And Jesus rebuked him and said, Hold thy peace and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. The people were amazed, so much so that they questioned among themselves, saying, What is this? What new doctrine is this? He even commands with authority the unclean spirits and they obey Him. Immediately His fame spread throughout the region around Galilee. After they left the synagogue, they went to the house of Simon and Andrew. Simon's wife's mother lay sick with a fever, and presently they told Jesus about her. He came and took her by the hand. Then He lifted her up and, immediately, the fever left her. And she, then, ministered to them. That evening around sunset, many people were brought to Him who were diseased and some who were possessed with devils. And all the city gathered together at the door. Jesus healed many that were sick of divers diseases. He cast out many devils and did not allow the devils to speak because they knew Him. The next morning, rising before dawn, He went to a solitary place to pray. Simon and those who were with him followed. When they found Him, they said, All men seek for thee. And Jesus said to them, Let us go on to the next towns that I may preach there also: for therefore came I forth. And Jesus preached in the synagogues throughout Galilee, and cast out devils. There came to Him a leper. Kneeling down and beseeching Him, the leper said, If thou wilt, thou can make me clean. Jesus was moved with compassion. He put out His hand, touched him, and said, I will. Be thou clean. And, as soon as He had spoken, the leprosy departed and the man was cleansed. Jesus directly charged him to say nothing to any man. Jesus said, Go thy way. Show thyself to the priest and offer for thy cleansing those things which Moses commanded for a testimony to them. But he went out and began to broadcast the matter. He said so much that Jesus could no more openly enter the city but had to stay out in desert places. And they came to Him from every quarter. 2 After some days Jesus entered Capernaum again and His arrival was widely announced. The people knew that He returned to the house. And, immediately, many gathered, so much that there was no room to receive them, no, not so much as outside the door. Jesus preached the word to them. There came to Him one sick with palsy who was carried by four others. When they could not get near Jesus because of the crowd, they uncovered the roof above where Jesus stood. Having broken through, they lowered down the bed wherein the sick man lay. When Jesus saw their faith, He said to the sick man, Son, thy sins are forgiven thee. There were certain of the scribes sitting there. They wondered, Why does this man speak blasphemies? Who can forgive sins but God only? When Jesus realized that they so reasoned, He said to them, Why reason ye these things in your hearts? Whether it is easier to say to the sick man, Thy sins are forgiven thee; or, Arise. Take up thy bed and walk? So that ye may know that the Son of man has power on earth to forgive sins, (Jesus turned to the sick man and said,) I say to thee, Arise. Take up thy bed and go thy way to thine own house. At that moment, he arose, took up the bed, and went forth before them all. They were amazed. They glorified God, saying, We never saw anything like this. Jesus went to the seaside again and the multitude gathered around Him, and He taught them. Later, He saw Levi, the son of Alphaeus, sitting at the receipt of custom, and said to him, Follow me. And he arose and followed Him. And it came to pass, that, as Jesus sat at supper in Levi's house, many publicans and sinners also joined together with Jesus and His disciples. There now were many who followed Him. And when the scribes and Pharisees saw Him eating with publicans and sinners, they asked His disciples, How is it that He eats and drinks with publicans and sinners? When Jesus heard this, He said to them, Those who are whole have no need of a physician, only those who are sick. I came not to call the righteous, but to call sinners to repentance. The disciples of John and of the Pharisees came to Jesus and asked, Why do the disciples of John and the Pharisees fast, but thy disciples do not? And Jesus said to them, Can the children of the bridechamber fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. But the day will come, when the bridegroom shall be taken away from them, and then they shall fast. No man sews a piece of new cloth on an old garment: else the new piece that filled it up takes away from the old and the rent is made worse. And no man puts new wine into old bottles: else the new wine bursts the bottles, the wine is spilled, and the bottles are marred. New wine must be put into new bottles. And it came to pass, that He went through the corn fields on the sabbath day; and His disciples began to pluck the ears of corn as they went along. The Pharisees said to Him, Behold, why do they do that which is not lawful on the sabbath day? And Jesus responded, Have ye never read what David, and they that were with him, did when they had need and were hungry? How he went into the house of God in the days of Abiathar, the high priest, and ate the showbread? How this was only lawful for the priests to eat? And how David also gave it to those who were with him? Then Jesus said to them, The sabbath was made for man, and not man for the sabbath; therefore, the Son of man is Lord of the sabbath also. 3 Then Jesus entered the synagogue again. Inside was a man with a withered hand. They watched to see if Jesus would heal him on the sabbath day so they might accuse Him. And Jesus said to the man with the withered hand, Step Forward. Then Jesus said to them, Is it lawful to do good on the sabbath days, or to do evil? To save life, or to kill? But they remained silent. Jesus looked at them with anger and was grieved for the hardness of their hearts. He said to the man, Stretch forth thy hand. As the man stretched it out, his hand was restored as whole as his other hand. The Pharisees left and immediately took counsel with the Herodians about how they might get rid of Him. But Jesus withdrew with His disciples to the sea. A great multitude from Galilee, Judaea, Jerusalem, Idumaea, and from beyond Jordan, and those around Tyre and Sidon came to Him when they heard all the things He did. Jesus told His disciples He needed to get out into a small boat lest the multitude should throng Him. For He had healed many and many who had plagues now pressed upon Him just to touch Him. Unclean spirits, when they saw Him, fell down before Him and cried, Thou art the Son of God. Jesus directly charged them that they should not make Him known. Then Jesus went up into a mountain. He called to whom He would and they came to Him. Here He ordained twelve to be with Him, and that He might send forth to preach, to heal sickness, and to cast out devils. Then He took these twelve into a house: Simon surnamed Peter; James, the son of Zebedee, John, the brother of James (He named them Boanerges, which is, The sons of thunder); Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Canaanite; and Judas Iscariot, who also betrayed Him. Then the multitude came again so that they could not eat bread undisturbed. When His friends heard about this, they lay hold of Him and said, This is too much. And the scribes who came down from Jerusalem said, He has Beelzebub, and, by the prince of the devils, He casts out devils. Jesus called them to Him and said, How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. And if a house be divided against itself, that house cannot stand. And if Satan rise up against himself, and be divided, he cannot stand and is finished. Nor can a man enter into a strong man's house and spoil his goods unless he first binds up the strong man so he can then spoil his house. Verily I say to you, All sins shall be forgiven to the sons of men, and blasphemies also, however they blaspheme. But he that blasphemes against the Holy Spirit will never have forgiveness, but is in danger of eternal damnation. He said this because they said, He has an unclean spirit. His brethren and His mother came and, standing outside, they called for Him. The multitude that sat around Him said, Behold, thy mother and thy brethren are outside and seek for thee. Jesus answered, Who is my mother, or my brethren? Then He looked around on those who sat about Him and said, Behold, my mother and my brethren! Whosoever shall do the will of God, the same is my brother, and my sister, and mother. 4 Later, as Jesus was again by the seaside, there gathered a great multitude. He entered into a boat and began to address the large crowd on shore. He taught them many things by parables. Jesus began, Hearken. Behold, there went out a sower of seeds. It came to pass, as he sowed, some seed fell by the wayside. The fowls of the air came and devoured it. Some seed fell on stony ground where there was no good soil. It sprang up quickly. But, because it had no roots, it was scorched by the sunlight and withered away. Some seed fell among thorns. The thorns grew up and choked it, and it yielded no fruit. Other seed fell on good ground. This did yield fruit that sprang up and increased; and brought forth some thirty, some sixty, and some a hundredfold. And Jesus finished by saying, He that has ears to hear, let him hear. After this, when the twelve were alone with Jesus, they asked Him about the parable and why He told the people a parable. Jesus said to them, To you it is given to know the mystery of the kingdom of God. But, to those who are without, the teachings are in parables: That seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and their sins should be forgiven them. And Jesus said to them, Know ye not this parable? The sower sows the word. And these are the people by the wayside, where the word is sown. When they have heard, Satan comes immediately and takes away the word that was sown in their hearts. And these are likewise those who are sown on stony ground. When they have heard the word, they receive it with gladness. But they have no root and endure only for a while. When affliction or persecution arises for the word's sake, they are offended. And these are also the seed sown among the thorns of the cares of this world, the deceitfulness of riches, and the lusts of other things. All these thorns enter in, choke the word, and it becomes unfruitful. And, finally, are those who are sown on good ground. In hearing the word, they receive it and bring forth fruit, some thirtyfold, some sixty, and some a hundredfold. Then Jesus said, Is a candle lighted to be put under a bushel, or under a bed instead of set on a candlestick? You see, if there is nothing hidden which shall not be manifested, then there is nothing kept secret, which shall not be uncovered. If any man has ears to hear, let him hear. And He said to them, Take heed what ye hear. With what measure ye mete, it shall be measured to you. And to you that hear, more shall be given. For he that has, to him shall be given. He that has not, from him shall be taken away even that which he has. Then Jesus said, Such is the kingdom of God like a man who casts seed into the ground. He passes nights and days, and the seed springs up and grows, he knows not how. For the earth brings forth fruit of herself; first the blade, then the ear, and, after that, the full ear of corn. When the fruit is ripe, immediately he puts the sickle to it because the harvest is come. And He said, Whereto shall we liken the kingdom of God? With what shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, it is less than all the seeds on earth. But when it is sown, it grows up and becomes greater than all. It shoots out branches so great that the fowls of the air may lodge under the shadow of it. To those without, Jesus spoke in parables. He explained all these things to His disciples when they were alone. That evening, Jesus told His disciples that they should cross over to the other side. And when they sent away the multitude, they took Him even as He was in the boat. There were also other little ships. And there arose a great storm. Wind and waves beat into the boat and it was now full of water. Jesus was in the back part of the boat, asleep on a pillow. They woke Him and said, Master, carest thou not that we perish? Then Jesus arose, rebuked the wind, and said to the sea, Peace, be still. The wind ceased and there was a great calm. Jesus said to them, Why are ye so fearful? How is it that ye have no faith? Then those nearby said one to another, What kind of man is this that even the wind and the sea obey? 5 They arrived on the other side of the sea, into the country of the Gadarenes. When Jesus got out of the boat, He was immediately met by a man who came out of his dwelling place in the tombs. The man had an unclean spirit and no man could bind him. Whenever he had been bound with fetters and chains, he plucked the chains asunder and broke the fetters in pieces. No one could tame him and night and day he was in the mountains or in the tombs, crying, and cutting himself with stones. Yet, when he saw Jesus from afar, he ran and worshipped Him. The man cried with a loud voice, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God that thou torment me not. Jesus turned to the man saying, Come out of the man, thou unclean spirit. Then Jesus asked, What is thy name? The man answered, My name is Legion: for we are many. And he besought Jesus that he not send them away out of the country. Nearby, in the mountains, there was a great herd of swine feeding. The devils, in one voice, said, Send us to those swine that we may enter into them. Right away, Jesus gave them leave. The unclean spirits left the man and entered into the swine. The herd ran violently down a steep slope into the sea and drowned (there were about two thousand). The swine tenders fled and told it in the city and in the country. The people went out to see what was done. When they approached Jesus, they saw the man that was possessed with the devil and had the legion, sitting, clothed, and in his right mind. The people became fearful. Those who saw it told the others how it befell the man who was possessed, and also told about the swine. The people then begged Jesus to leave their coasts. When He returned to the boat, the man who had been possessed prayed Jesus to let him stay with Him. Howbeit, Jesus suffered him not but said, Go home to thy friends. Tell them the great things the Lord has done for thee, and tell them He has had compassion on thee. Then the man departed and began to tell all in Decapolis the great things Jesus had done for him. Then all men did marvel. After Jesus crossed again by boat to the other side, many people gathered to Him. And, behold, there came one of the rulers of the synagogue, Jairus by name. When he saw Jesus, he fell at His feet and besought Him saying, My little daughter is at the point of death. I pray thee, come and lay thy hands on her that she may be healed and shall live. Jesus went with him and the people followed and thronged Him. In the crowd was a woman who had an issue of blood for twelve years. She had been to many physicians, spent all that she had, and nothing was bettered, but, instead, grew worse. She had heard of Jesus and, pressing through the crowd, she came up behind Him and touched His garment. She said, If I may but touch His clothes, I shall be whole. After she did this the fountain of her blood was dried up and she felt in her body that she was healed. Presently, Jesus, knowing in Himself that virtue had gone out of Him, turned about and said, Who touched my clothes? His disciples said, Thou seest the multitude thronging thee and ask Who touched me? Then Jesus spotted her who had done this thing. The woman, in fear and trembling, but knowing what was done in her, came and fell down before Him and spoke the truth. He said to her, Daughter, thy faith has made thee whole; go in peace, and be whole of thy plague. While He yet spoke, messengers came from the ruler of the synagogue's house and announced, Thy daughter is dead. Why trouble the Master any further? As soon as Jesus heard the message, He said to the ruler of the synagogue, Be not afraid, only believe. Jesus allowed no one to follow Him except Peter, James, and John, the brother of James. When they got to the house of the ruler of the synagogue, Jesus saw the tumult and many weeping and wailing. Inside the house Jesus said to them, Why make this commotion and weep? The damsel is not dead, but sleeps. They laughed Him to scorn. But when He had put them all out, He took the father and mother of the damsel and those who were with Him and entered where she was lying. Then Jesus took her by the hand and said, Talitha cumi; Damsel, I say to thee, arise. Immediately the damsel, who was twelve years old, arose and walked. They were astonished and Jesus charged them directly that they should tell no one. Then He said that she should be given something to eat. 6 And He went, followed by His disciples, into His own country. On the sabbath day, He began to teach in the synagogue. Many local people heard the sayings of Jesus and were astonished. They asked, From whence has this man learned these things? What wisdom is this that is given to Him that even such mighty works are wrought by His hands? Is this not the carpenter, the son of Mary, and the brother of James, Joses, Juda, and Simon? Are His sisters not right here among us? Thus, they were offended at Him. And Jesus said, A prophet is without honour in his own country, among his own kin, and in his own house. Jesus went there to do mighty works. He marvelled at their unbelief and, because of this, could do little but lay His hands upon and heal a few of the sick and teach in the villages around the area. In a little while, Jesus called to Him the twelve to begin to go forth by two and two. He gave them power over unclean spirits. He told them that they should take nothing for their journey except a staff; no scrip, no bread, no money in their purse. He instructed them to be shod with only sandals; and not put on two coats. He said to them, In what place soever ye enter into a house, abide there until ye depart from that place. And whosoever shall not receive you, nor hear you, when ye leave there, shake off the dust from your feet as a testimony against them. Verily I say to you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that place. The disciples went out and preached that men should repent. They cast out many devils, anointed many sick people with oil, and healed many of them. King Herod heard of Him (for His name was spread abroad) and said that John the Baptist was risen from the dead and, therefore, mighty works were shown forth in him. Others said, It is Elias. And others said, It is one of the prophets. But when Herod heard all this he said, It is John whom I beheaded. He is risen from the dead. Herod himself had sent forth and laid hold of John. He had him bound and imprisoned for Herodias, his brother Philip's wife's sake whom Herod had married. John told Herod that it was not lawful for him to have his brother's wife. Herodias, therefore, held this against John and wanted him killed. Herod, however, feared John and knew he was a just and holy man. Herod saw and heard John many times and heard him gladly. Then Herod, on his birthday, made a supper for his lords, high captains, and chief estates of Galilee. The daughter of Herodias came and danced. Herod and those who sat with him were pleased. The king said to the damsel, Ask of me whatsoever thou wilt and I will give it thee. He swore to her that whatever she should ask of him, he would give her even up to half of his kingdom. She went to her mother, Herodias, and said, What shall I ask? Her mother said, The head of John the Baptist. Then she hurried back to the king and said, I will that thou give me the head of John the Baptist on a charger. The king was exceedingly sorry. Yet for his oath's sake, and for the sake of those who sat with him, he would not reject her. The king sent for an executioner and commanded his head to be brought. The executioner went and beheaded John in the prison. He brought his head on a charger and gave it to the damsel. Then the damsel gave it to her mother. When his disciples heard of this, they came and took up his corpse and laid it in a tomb. The apostles gathered together, went to Jesus, and told him all things, what they had done and what they had taught. Then Jesus said to them, Come ye away into a desert place and rest a while. They had been coming and going and had no time even to eat. Thus they departed into a desert place, going privately by boat. But the people saw them departing, outran them, and came together to Him. Jesus saw the multitude that had gathered and was moved with compassion toward them because they were as sheep without a shepherd. He began to teach them. And when the day was far spent, His disciples came to Him and said, This is a desert place and it is very late. Send them away so they may go into the country and into the villages to buy themselves bread for they have nothing to eat. Jesus answered, Give ye them to eat. And they said, Shall we go and buy two hundred pennyworth of bread and give it to them to eat? He asked them, How many loaves have ye? Go and see. They came back and told Him, Five, and two fish. Jesus commanded them to make all the people sit down in groups upon the green grass. They sat down in ranks, by hundreds and by fifties. Then, when He had taken the five loaves and the two fish, He looked up to heaven and blessed it. He broke the loaves and gave them to His disciples to set before them all. And He divided the two fish among them. They all ate and were filled. After, they took up twelve baskets full of the fragments of bread and fish. Those who ate of the loaves were about five thousand men. And immediately He instructed His disciples to get into the boat and go to the other side to Bethsaida while He sent the people away and He departed into a mountain to pray. At evening time the boat was in the midst of the sea. Jesus was alone on the land. He looked out and saw them rowing with great difficulty for the wind was contrary to them. At about the fourth watch of the night He came to them, walking upon the sea, and would have passed by them. But, when they saw Him walking upon the sea, they supposed it was a spirit. They cried out and were troubled. Immediately Jesus talked with them and said, Be of good cheer. It is I. Be not afraid. And He went up to them in the boat. Then the wind ceased and they were amazed beyond measure. They wondered and did not even remember the miracle of the loaves for their hearts were hardened. They reached the other shore and came into the land of Gennesaret. As they drew into shore and got out of the boat, the people immediately recognized Jesus. After they ran to all the area around the region, many arrived carrying in beds those that were sick. And wheresoever He entered into villages or cities or country, they laid the sick in the streets and besought Him to allow the sick to touch but the border of His garment. And as many as touched Him, He made them whole. 7 Pharisees and some scribes from Jerusalem observed that some of His disciples ate bread with unwashed hands. They found fault with this defilement for the Pharisees, and all the Jews, do not eat unless they wash their hands, holding the tradition of the elders along with the washing of cups, and pots, brasen vessels, and of tables. Then the Pharisees and scribes asked Him, Why do thy disciples not walk according to the tradition of the elders, but eat bread with unwashed hands? Jesus answered, Well has Isaiah prophesied of you hypocrites. It is written, This people honor me with their lips but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men. In laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups and many other things that ye do. And He said to them, Full well ye reject the commandment of God in order to keep your own tradition. Moses said, Honour thy father and thy mother and, whoso curses father or mother, let him die. But ye say, If a man says to his father or mother, It is Corban, a gift, by whatsoever thou might be gained by me; he shall be free. Ye allow him to do nothing for his father or mother and make the word of God worthless through your tradition and many other things like this. Then He called all the people to Him and said, Hearken to me every one of you. Understand that there is nothing from outside a man that, entering into him, can defile him; but the things which come out of him are those that defile the man. If any man has ears to hear, let him hear. After He went into the house, His disciples asked Him about the parable. Jesus replied, Are ye without understanding also? Do ye not perceive that whatsoever thing from without enters into the man it cannot defile him because it enters not into his heart, but into the belly and goes out into the draught, purging all meats? But that which comes out of the man is what defiles him. It is from inside, out of the heart of men, that proceed: evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile the man. From there He arose and went into the borders of Tyre and Sidon. He entered into a house and would have no man know it. But He could not be hid for a certain woman whose young daughter had an unclean spirit had heard of Him. She found Him and came and fell at His feet. The woman was a Greek, a Syrophenician by nation; and she besought Him to cast forth the devil from her daughter. But Jesus said to her, Let the children first be filled. It is not fit to take the child's bread and cast it to the dogs. She answered, Yes, Lord. Yet the dogs under the table eat the child's crumbs. Jesus then said to her, For saying this, go thy way. The devil is gone from thy daughter. When she returned home she found her daughter at rest upon the bed and the devils cast out. Upon leaving the coasts of Tyre and Sidon, He came to the sea of Galilee through the midst of the coasts of Decapolis. Here they brought a man that was deaf and had a speech impediment. They besought Him to put His hand upon him. Jesus took the man apart from the multitude and put His fingers into the man's ears. Looking up to heaven, He sighed and said, Ephphatha, Be opened. Immediately the man's ears were opened. His tongue was loosed and he spoke plain. Then Jesus charged those present to tell no man. However, the more He charged them, the more they published it saying, He has done all things well. He makes the deaf to hear, and the dumb to speak. 8 Jesus called His disciples to Him and said, I have compassion on the multitude because they have been with me three days and they have nothing to eat. If I send them away to their own houses fasting, they will faint by the way. Many of them came from afar. His disciples answered Him, How can these men be supplied with bread here in the wilderness? Jesus asked them, How many loaves have ye? They answered, Seven. Then Jesus told the people to sit down on the ground. He took the seven loaves and gave thanks. He broke the loaves and gave them to His disciples. Then His disciples set them before the people. They also had a few small fish which Jesus blessed and told the disciples to set them also before the people. So they did eat and were filled. After this the disciples took up the broken fragments and filled seven baskets. The number of those who had eaten was about four thousand. After Jesus sent the multitude on their way, He immediately got into a boat with His disciples and came into Dalmanutha. Here the Pharisees came forth and began to question Him, seeking of Him a sign from heaven, and testing Him. To this Jesus sighed deeply in His spirit and said, Why does this generation seek after a sign? Verily I say to you, There shall be no sign given to this generation. Then He left them and departed again by boat to the other side. Now the disciples had forgotten to bring any bread. They had no more than one loaf in the boat with them. Jesus uttered, Take heed. Beware of the leaven of the Pharisees and the leaven of Herod. The disciples reasoned among themselves and said, It is because we have no bread. When Jesus realized their misunderstanding, He said to them, Why reason ye because ye have no bread? Perceive ye not or understand? Have ye still hardened hearts? Having eyes, see ye not? And having ears, hear ye not? And do ye not remember when I broke the five loaves among five thousand and how many baskets full of fragments ye took up? And do ye not remember the seven loaves among four thousand and how many baskets full of fragments ye took up? After they recalled the numbers and told Him, Jesus said, Then how can it be that ye do not understand? At Bethsaida some people brought a blind man to Jesus, and besought Him to touch the man. He took the blind man by the hand and led him out of the town. When He had spit on the man's eyes and put His hands upon him, Jesus asked the man if he saw anything. The man looked up and said, I see men as trees, walking. After that Jesus put His hands again upon his eyes then made him look up. Now he was restored and saw every man clearly. Jesus sent him away to his house saying, Neither go into the town, nor tell it to any in the town. Jesus and His disciples went out into the towns of Caesarea Philippi. Along the way He asked His disciples, Who do men say that I am? They answered, Some say John the Baptist, but some say Elias, and others say one of the prophets. Then Jesus said to them, But who do you say that I am? Peter answered, Thou art the Christ. Jesus charged them to tell no man of Him. Then He began to teach them that the Son of man must suffer many things; that He must be rejected by the elders, the chief priests, and scribes; and that He must be killed and, after three days, rise again. Jesus said all this very openly to His disciples. Then Peter took Him aside and began to rebuke Him. But Jesus turned around, looked at His disciples, and rebuked Peter saying, Get behind me, Satan. Thou savor not the things of God, but the things of men. Now, along with His disciples, He called the people to Him also and said, Whosoever will come after me, let him deny himself and take up his cross and follow me. For whosoever will save his life shall lose it. Whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Whosoever, therefore, shall be ashamed of me and of my words in this adulterous and sinful generation; the Son of man shall be ashamed of him also when He comes in the glory of His Father with the holy angels. Verily I say to you, There are some who stand here who shall not taste of death until they have seen the kingdom of God come into power. 9 After six days Jesus took Peter, James, and John up into a high mountain and there He was transfigured before them. His raiment became shining and, exceeding the white of snow, such as nothing on earth could be more white. And there appeared Elias and Moses. They were talking with Jesus. Peter said, Master, it is good for us to be here. Let us make three tabernacles; one for thee, one for Moses, and one for Elias. Peter did not know what else to say because they were afraid. But, quickly, a cloud overshadowed them and a voice came out of the cloud saying, This is my beloved Son. Hear Him. Then, suddenly, when they looked around, they saw only Jesus. Coming down from the mountain Jesus instructed them to tell no man what things they had seen until the Son of man had risen from the dead. Among themselves they questioned eachother about what the rising from the dead could mean. Then they asked Him if it was not so what the scribes said that Elias must come first? Jesus answered them, Verily, Elias comes first and restores all things. And it is also written that the Son of man must suffer many things and be set at nought. However, I say to you, Elias is indeed come and they have done to him exactly what was written. As He approached the disciples, He saw a great multitude gathered about them. And He saw that there were scribes questioning them. Then, when they beheld Him, all the people were greatly amazed and immediately ran to salute Him. Jesus asked the scribes, Why question them? And one of the multitude answered, Master, I have brought my son who has a dumb spirit. Wherever he takes him he tears him. He foams at the mouth, gnashes his teeth, and wastes away. I spoke to thy disciples and they could not cast him out. Jesus stepped forward and cried, O faithless generation, how long shall I be with you? How long shall I suffer you? Bring him to me. As soon as Jesus looked at him, the spirit immediately tore forth. The boy fell on the ground wallowing in foam. Jesus asked the father when this came upon the son. The man answered, As a child. Often it has cast him into the fire and into the water to destroy him. But if thou can do anything, have compassion on us and help us. Jesus said to the man, If thou can believe, all things are possible to him that believes. Immediately, with tears flowing, the father of the child cried out, Lord, I believe. Help thou my unbelief. Then Jesus rebuked the foul spirit and said, Thou dumb and deaf spirit, I charge thee, come out of him. Enter into him no more. The spirit cried, lashed out, and then came out of him. The boy lay so still that many said, He is dead. But Jesus took him by the hand, lifted him up and he arose. After Jesus went inside, His disciples asked Him privately, Why could we not cast him out? He said to them, This kind can only come forth by prayer and fasting. Then they departed and passed through Galilee without notice for He taught His disciples and said, The Son of man is delivered into the hands of men. They shall kill Him. After He is killed, He shall arise on the third day. They did not understand these words but were afraid to ask Him. Once they got safely inside the house at Capernaum, Jesus asked them, What was it that ye disputed among yourselves along the way? They were silent because, on the way back, they had disputed who among themselves should be the greatest. Jesus then sat down, called the twelve, and said to them, If any man desire to be first, the same shall be last of all and servant of all. Then He took a child and set him in the midst of them. As He took the child in His arms, He said to them, Whosoever shall receive one of such children in my name, receives me. And whosoever shall receive me, receives not me, but Him that sent me. Then John said, Master, we saw one casting out devils in thy name, but he does not follow us so we forbad him because he does not follow us. But Jesus said, Forbid him not. There is no man who shall do a miracle in my name that can lightly speak evil of me. He that is not against us is on our part. Whosoever shall give to drink a cup of water in my name, because ye belong to Christ, shall not lose his reward. And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hung around his neck, and he were cast into the sea. If thy hand offend thee, cut it off. It is better for thee to enter into life maimed than to have two hands and go into hell where the worm does not die and the fire is never quenched. And if thy foot offend thee, cut it off. It is better for thee to enter halt into life than to have two feet to be cast into hell where the worm does not die and the fire is never quenched. And if thine eye offend thee, pluck it out. It is better for thee to enter into the kingdom of God with one eye than to have two eyes to be cast into hell fire. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good. But if the salt has lost its flavor, with what will ye season it? Have salt in yourselves, and have peace one with another. 10 From there Jesus went into the coasts of Judaea by way of the far side of Jordan. He was met by a large crowd who wanted to hear Him speak and He taught them again. The Pharisees came to Him, and, testing Him, asked, Is it lawful for a man to put away his wife? In return, Jesus asked, What did Moses command you? They said, Moses suffered the writing of a bill of divorcement to put her away. Jesus answered, Moses wrote this precept on account of the hardness of your heart. But, from the beginning of the creation, God made them male and female. For this cause a man shall leave his father and mother, and cleave to his wife. The two shall be one flesh: so then they are no more two, but one flesh. What, therefore, God has joined together, let no man put asunder. Later, in the house, His disciples asked Him again about this matter. He said, Whosoever shall put away his wife and marry another commits adultery against her. And if a woman shall put away her husband and be married to another she commits adultery. The people brought young children that He should touch them but His disciples rebuked the people who brought them. Jesus was greatly displeased and said to the disciples, Suffer the little children to come to me. Forbid them not for of such is the kingdom of God. Verily I say to you, Whosoever shall not receive the kingdom of God as a little child, shall not enter in. Jesus took them up in His arms, put His hands upon them, and blessed them. Along the road, a young man ran up to Jesus, knelt before Him and asked, Good Master, what shall I do to inherit eternal life? Jesus said, Why call me good? There is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. The young man replied, Master, all these I have observed from my youth. Then Jesus, beholding him, loved him and said to him, You lack one thing: Go and sell whatever thou has and give the proceeds to the poor. Thou shall have treasure in heaven. Then come, take up the cross, and follow me. Upon hearing this the young man was sad and went away grieving because he had many possessions. Then Jesus turned to His disciples and said, How hard it shall be for those who have riches to enter into the kingdom of God! The disciples were astonished at His words. Jesus said to them, Children, how hard is it for those who trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. The disciples were astonished beyond measure, saying among themselves, Who, then, can be saved? Jesus, looking upon them, said, With men it is impossible, but not with God. With God all things are possible. Then Peter said, Lo, we have left all, and have followed thee. Jesus answered, Anyone who has left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the gospel's, shall receive a hundredfold now and in eternal life. But many that are first shall be last; and the last first. Jesus led them to Jerusalem and, along the way, began to tell them the things that would happen to Him. He said, In Jerusalem the Son of man shall be delivered to the chief priests and scribes. They will condemn Him to death, and shall deliver Him to the Gentiles. They will mock Him and scourge Him. They will spit on Him. And they will kill him. On the third day He shall rise again. James and John, the sons of Zebedee, came to Him and said, Master, we have a desire to tell you about. Jesus said to them, What should I do for you? They said, Grant that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. Jesus answered, Ye know not what ye ask. Can ye drink of the cup that I drink of? Can ye be baptized with the baptism that I am baptized with? They said to Him, We can. Jesus said, Ye shall indeed drink of the cup that I drink of. Ye shall be baptized with the baptism with which I am baptized. But to sit on my right hand and on my left hand is not mine to give. It shall be given to them for whom it is prepared. When the other ten disciples heard this, they became greatly displeased with James and John. Jesus called them and said, Ye know that those who are appointed to rule over the Gentiles exercise lordship over them and their great ones heavily influence them. But it shall not be like this among you. Whosoever will be great among you shall be your minister. Whosoever will be your master shall be servant to all. Even the Son of man came not to be ministered to, but to minister and to give His life as a ransom for many. They came to Jericho. As Jesus passed through Jericho with His disciples, many, including blind Bartimaeus, the son of Timaeus, sat begging by the side of the highway. When Bartimaeus heard that Jesus of Nazareth was going by, he began to cry out, Jesus, thou son of David, have mercy on me. Many told him to be silent, but he cried the more, Thou son of David, have mercy on me. Jesus stood still. Then He called the blind man to Him and said, Be of good comfort. Rise. I call thee. Casting away his garment, he rose up and went to Jesus. He said to the man, What shall I do for thee? The blind man said, Lord, that I might receive my sight. Jesus said to him, Go thy way. Thy faith has made thee whole. Immediately he received his sight and followed Jesus. 11 They came near Jerusalem, to Bethphage and Bethany. At the mount of Olives, He beckoned to two of His disciples and said, Go into the village opposite here. As soon as ye enter it, ye shall find tied a colt that has never been sat upon. Loose him and bring him here. If a man asks why ye do this, say that the Lord has need of him; and immediately he will send him. They went to the village and found the colt tied outside the door in a place where two ways met. As they untied him, a man said to them, What are ye doing, loosing the colt? They said to him what Jesus commanded and he let them go. They brought the colt, cast their garments on him, and Jesus sat upon him. Many people spread their garments in the way. Others cut branches off the trees, and strewed them in the way. Those who went before, and those that followed, cried, Hosanna. Blessed is He that comes in the name of the Lord. Blessed be the kingdom of our father David, that comes in the name of the Lord. Hosanna in the highest. Jesus came into Jerusalem and went to the temple. When He had looked around and upon all things, it drew on to the evening. He went out to Bethany with the twelve. The next morning, coming back from Bethany, Jesus was hungry. From a distance, He spotted a fig tree that might offer something to eat. When He got to it, He found nothing but leaves for it was not yet the time for figs. Jesus said to it, No man shall eat the fruit of thee ever again. The disciples heard this. They came to Jerusalem and Jesus went into the temple. He cast out those who sold and bought in the temple. He overthrew the tables of the moneychangers and the seats of those who sold doves. He would not allow any man to carry any vessel through the temple. Jesus said to them all, It is written: My house shall be called, by all nations, the house of prayer but ye have made it a den of thieves. The scribes and chief priests heard this and considered how they might destroy Him. They feared Him because all the people were astonished at His doctrine. When evening came, He went out of the city. The following morning, as they passed by, they saw the fig tree dried up from the roots. Peter called to Jesus, Master, behold, the fig tree which thou cursed. It is withered away. Jesus answered, Have faith in God. Whosoever shall say to this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he says shall come to pass; he shall have whatsoever he says. Whatever things ye desire, when ye pray, believe that ye receive them, and ye shall have them. And when ye stand praying, forgive, if ye have anything against anyone, so that your Father which is in heaven may also forgive you your trespasses. If ye do not forgive, neither will your Father which is in heaven forgive your trespasses. In Jerusalem, as He was walking in the temple, there came to Him the chief priests, the scribes, and the elders. They questioned Him and said, By what authority do thou do these things? Who gave thee this authority to do these things? Jesus answered, I will also ask you a question. If you answer me, I will tell you by what authority I do these things. Was the baptism of John from heaven or of men? They discussed this among themselves and said, If we say, From heaven; He will say, Why then did ye not believe him? But if we shall say, Of men; we must face the people who considered John a prophet. Finally, they answered and said to Jesus, We cannot tell. Jesus then said, Neither do I tell you by what authority I do these things. 12 He began to speak to them by parables. A man planted a vineyard. He set a hedge around it. He dug a place for the winevat and built a tower. The man let it out to husbandmen and went into a far country. At the end of the season he sent a servant to the husbandmen to collect the fruit of the vineyard. The husbandmen caught and beat up the servant. They sent him away empty. The man sent another servant. They cast stones and wounded this servant in the head. They shamefully handled him and sent him away. The man sent another and they killed him as well as many others; beating some, and killing some. Finally, the man sent his only son whom he loved very much. He reasoned, They will respect my son. But the husbandmen said, This is the heir; come, let us kill him and the inheritance shall be ours. They took the son, killed him, and cast him out of the vineyard. What, then, shall the lord of the vineyard do? He will come and destroy the husbandmen and let out the vineyard to others. Have ye not read this scripture: The stone which the builders rejected has become the cornerstone of the whole foundation. This was the Lord's doing, and it is marvellous in our eyes? The chief priests and elders sought to lay hold of Jesus, but they feared the people. They knew that He had spoken this parable about them. When they left, they sent certain of the Pharisees and Herodians to try to catch Jesus in His words. They asked, Master, we know that thou art true, and regard not the person of men, but teach the way of God. Is it lawful to give tribute to Caesar, or not? Shall we give, or shall we not give? Jesus, knowing their hypocrisy, answered, Why test me? Whose image and superscription is on a coin? They said, Caesar's. Jesus replied, Then render to Caesar the things that are Caesar's, and to God the things that are God's. They marvelled at Him. Then came the Sadducees, who say there is no resurrection. They asked, Master, Moses wrote to us, If a man's brother dies and leaves his wife behind him, and leaves no children, his brother should take his wife and raise up seed to his brother. Now there were seven brethren. The first took a wife and, dying, left no seed. The second took her and, dying, left no seed. The third brother likewise and this through all seven brothers. The seven had her, and left no seed. Last of all the woman died also. In the resurrection. when they shall rise, whose wife shall she be since all the seven had her as wife. Jesus answered, Ye err because ye know not the scriptures or the power of God. When they rise from the dead, they neither marry, nor are given in marriage. They are as the angels who are in heaven. And, as touching on the dead and that they rise: have ye not read in the book of Moses, how God spoke to him in the bush and said, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living. Ye, therefore, do greatly err. One of the scribes came, and having heard them reasoning together, and perceiving that Jesus had answered them well, asked, Which is the first commandment of all? Jesus answered, The first of all the commandments is, Hear, O Israel. The Lord our God is one Lord. Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first commandment. The second is, Thou shalt love thy neighbour as thyself. There is no other commandment greater than these. The scribe said, Well, Master, thou has said the truth, for there is one God, and there is no other but Him. To love Him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love thy neighbour as thyself is worth more than all of the burnt offerings and sacrifices. Jesus saw that he answered discreetly. He said to him, Thou art not far from the kingdom of God. After this no man dared ask Him any more questions. While He taught in the temple, Jesus said, How can the scribes say that Christ is the son of David? David himself said: The Lord said to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. If David calls him Lord; how is he, then, his son? The common people heard Him gladly. He said to them in His teaching, Beware of the scribes, who love to go in flowing robes, and love salutations in the marketplace, and the best seats in the synagogues, and the uppermost rooms at feasts. These same devour widows' houses, and, for a pretence, make long prayers. They shall receive greater damnation. Jesus sat over against the treasury and watched how the people cast money into it. Many that were rich cast in large amounts. Then a poor widow walked up and put in two small coins. Jesus called His disciples to Him and said, This poor widow has cast more in than all the rest have cast into the treasury. They gave out of their abundance; but she cast in what she had to live upon. 13 As He went out of the temple, one of His disciples said, Master, see these stones and what buildings are here! Jesus answered, See these great buildings? There shall not be one stone left upon another and not one that shall not be thrown down. Jesus sat upon the mount of Olives over against the temple. Peter, James, John, and Andrew went over to Him and asked, When shall these things happen? What sign will there be when all these things will be fulfilled? Jesus cautioned them and said, Take heed lest any man deceive you. Many shall come in my name saying, I am Christ; and shall deceive many. When ye hear of wars and rumors of wars, do not be troubled, for such things must needs be. But the end shall not be yet. First, nation shall rise against nation, and kingdom against kingdom. There shall be earthquakes in divers places, and famines and crises. These are the beginnings of sorrows. But, take heed. They shall deliver you up to councils. In the synagogues ye shall be beaten. Ye shall be brought before rulers and kings for my sake, for a testimony against them. The gospel must first be published among all nations. When they lead you away and deliver you up, take no thought or plan beforehand what ye shall speak. Whatever ye need to say shall be given you in that hour, for it is not ye that speak, but the Holy Spirit. In that time, brother shall betray brother even unto death; father shall betray his son; and children shall rise up against their parents and cause them to be put to death. Ye shall be hated by all men for my name's sake. But he that shall endure to the end shall be saved. When ye see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let him who reads understand), then let those who are in Judaea flee to the mountains. Let him that is on the housetop not go down into the house to take anything out of his house. Let him that is in the field not turn back again to get his garment. And woe to those who are with child. And pray that your flight be not in the winter. Unless the Lord shortened those days, no flesh would be saved. But for the sake of the elect, whom He has chosen, He has shortened the days. For in those days shall be affliction such as was not seen from the beginning of God's creation to this time. In the days after that tribulation, the sun shall be darkened, the moon shall not give her light, the stars shall fall, and the powers in the heavens shall be shaken. Then the Son of man will appear in the clouds with great power and in glory. He shall send His angels, and shall gather together His elect from the four winds and from the uttermost part of the earth to the uttermost part of heaven. So if any man shall say to you, Lo, here is Christ; or, lo, He is there; do not believe him. False Christs and false prophets shall rise and show signs and wonders to seduce, if it be possible, even the elect. But take heed. I have warned you of these things. Now learn a parable of the fig tree; When her branch is yet tender, and puts forth leaves, ye know that summer is near. In the same way, when ye see these things come to pass, know that it is near, as close as at the door. This generation shall not pass until all these things are done. Heaven and earth shall pass away, but my words shall not pass away. But, of the day and the hour, no man knows, no, not the angels in heaven or the Son, but the Father only knows. Take heed. Watch and pray. Ye know not when the time is. For the Son of Man is like a man taking a distant journey, who left his house, and gave authority to his servants, assigned each his work, and left the porter to watch. Therefore, ye watch also for ye know not when the master of the house will come - during evening, or at midnight, or at the break of dawn, or in daylight. Therefore, be alert lest, in His coming suddenly, He find you sleeping. What I say to you, I say to all, Watch. 14 The feast of the passover and of unleavened bread was in two days. The chief priests and the scribes considered how they might take Him by craft and put Him to death. But they said, Not on the feast day, lest there be an uproar among the people. Jesus was in Bethany at the house of Simon the leper. As He sat at dinner, a woman came to Him carrying an alabaster box of very precious ointment of spikenard. She broke the container and anointed Jesus' head with the oil. Some of the others at the table became indignant and said, Why was this waste of the ointment made? It might have been sold for a great price and the money given to the poor. And they murmured against her. But Jesus said, Let her alone. Why trouble her? She has done a good work. Ye have the poor with you always, and, whenever ye will, ye may do them good; but me ye have not always. She has done what she could. She has come beforehand to anoint my body for burying. Wheresoever this gospel shall be preached throughout the world, this that she has done shall also be told. Judas Iscariot, one of the twelve, went to the chief priests to arrange to betray Jesus to them. They were glad to hear of his offer and promised to give him money. Then Judas schemed about how he might conveniently betray Him. On the first day of unleavened bread, when they killed the passover lamb, His disciples said to Jesus, Where shall we go to prepare that thou may eat the passover? He sent two of His disciples into the city. He told them, There you shall meet a man bearing a pitcher of water. Follow him. Wherever he shall go in, say to the good man of the house, The Master wants to know where the guestchamber is where He shall eat the passover with His disciples. This man will show you a large upper room that is furnished and prepared. Make ready for us there. The two disciples went into the city and found all as Jesus had said to them. They made ready the passover. In the evening Jesus came with the disciples. As they sat and ate, Jesus said, One of you who eats with me shall betray me. They began to be sorrowful, and, one by one, ask Him, Is it I? Is it I? Jesus answered, It is one of the twelve that dips with me in the dish. The Son of man indeed goes as it is written of Him: But woe to that man by whom the Son of man is betrayed! Better were it for that man if he had never been born. As they ate, Jesus took bread and blessed it. He broke it and gave it to them. He said, Take and eat. This is my body. Then He took the cup and, when He had given thanks, He gave it to them. They all drank from it. And He said to them, This is my blood of the new testament, which is shed for many. I will drink no more of the fruit of the vine until that day when I drink it anew in the kingdom of God. After they had sung a hymn, they went out into the mount of Olives. Jesus said, Ye shall all be offended because of me this night for it is written: I will smite the shepherd, and the sheep shall be scattered. But, after that, I am risen and I will go before you into Galilee. Peter said, Although all shall be offended, I will not. Jesus said to him, This day, even this night, before the cock crows twice, thou shall deny me thrice. But Peter spoke the more vehemently, I will not deny you in any way, even if it means I should die. Likewise, they all said the same. They came to a place named Gethsemane. Jesus said to His disciples, Sit here while I go to pray. He took Peter and James and John with Him. He said to them, My soul is exceedingly sorrowful and heavy unto death. Wait here and watch. Jesus went forward a little, and fell on the ground. He prayed that, if it were possible, the hour might pass from Him. He said, Abba, Father, all things are possible to thee; take away this cup from me. Nevertheless, not what I will, but what thou wilt. He came back and found them sleeping. Jesus said to Peter, Simon, why do you sleep? Could you not watch one hour with me? Watch ye and pray so you do not give in to temptation. The spirit truly is ready, but the flesh is weak. Then Jesus went away a second time and prayed with the same words. When He returned, He found them asleep again (for their eyes were heavy) They did not know what to say to Him. The third time, when He returned to them, Jesus said, It is enough. The hour has come. The Son of man is now betrayed into the hands of sinners. Rise up, let us go. The one who betrays me is at hand. Immediately, while He yet spoke, Judas, one of the twelve, arrived. He was with a great multitude who were armed with swords and staves, sent from the chief priests, scribes, and elders. He that betrayed Jesus had given them a signal, saying, Whomsoever I shall kiss, that same is He. Take Him and lead Him away swiftly. Judas immediately went to Him and said, Master, master; then kissed Him. They laid their hands on Him, and took Him. One of them that stood by drew a sword, smote a servant of the high priest, and cut off his ear. Jesus said to them, Have ye come to take me with swords and staves as against a thief? I was with you daily, teaching in the temple, and ye did not take me. But the scriptures must be fulfilled. Then they all left Him and fled. There followed Him a young man who had a linen cloth cast about his naked body. When they grabbed him and laid hold of him, he left the linen cloth and fled from them naked. They led Jesus to the high priest. All the chief priests and the elders and the scribes were assembled there. Peter, following from afar, went to the palace of the high priest and sat with the servants who warmed themselves at a fire. The chief priests and all the council sought for witness against Jesus to put Him to death; but they found none. Many bore false witness against Him, but their witness did not agree. Then there arose a certain false witness who said, We heard Him say, I will destroy this temple that is made with hands, and within three days, I will build another made without hands. But this witness still did not agree with the rest. Then the high priest stood up and said to Jesus, Answer thou nothing? What is it that these witness against thee? Jesus held His peace and answered nothing. Again the high priest asked Him, Art thou the Christ, the Son of the Blessed? Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest called out, What need we of any further witnesses? Ye have heard the blasphemy. What think ye? They all condemned Him to be guilty of death. And some began to spit on Him, and to cover His face, and to buffet Him, and to say to Him, Prophesy; and the servants struck Him with the palms of their hands. As Peter was outside, one of the maids of the high priest saw him warming himself and said, Thou also was with Jesus of Nazareth. But he denied and said, I do not know nor understand what you say. He went to the porch; and the cock crowed. A maid saw him again, and began to say to those who stood by, This is one of them. And he denied it again. Then, a little after, those who stood by said again to Peter, Surely thou art one of them. Thou art a Galilaean by thy speech. Peter began to curse and swear and said, I do not know this man of whom ye speak. The cock crowed a second time. And Peter called to mind the word that Jesus said to him: Before the cock crows twice, thou shalt deny me three times. When Peter remembered this he wept. 15 First thing the next morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried Him away, and delivered Him to Pilate. And Pilate asked Him, Art thou the King of the Jews? He answered, Thou say it. The chief priests accused Him of many things, but He answered nothing. Pilate said to Him, Answer thou nothing? Do you behold how many things they witness against thee? But Jesus still answered nothing and Pilate marvelled. Now at that feast he released to them one prisoner, whoever the people chose. And there was one named Barabbas, who lay bound with those involved in insurrection with him and who had committed murder in the insurrection. The multitude began to cry aloud their desire for Pilate to do as he had done before. Pilate said to the multitude, Will ye that I release to you the King of the Jews? But the chief priests told the people that Pilate would rather release Barabbas to them. Pilate asked, What do you want me to do to Him whom ye call the King of the Jews? They cried out, Crucify Him. Then Pilate said to them, Why, what evil has He done? And they cried out the more, Crucify Him. And so Pilate, to content the people, released Barabbas to them. After he had Jesus scourged, he delivered Him to be crucified. The soldiers led Him away into the hall, called Praetorium; and they called together the whole troop. They clothed Him with purple, platted a crown of thorns, and put it around His head. They saluted Him, Hail, King of the Jews! They smote Him on the head with a reed, spit on Him, and bowing their knees, worshipped Him. After they mocked Him, they took off the purple cloth and put His own clothes on Him, and led Him out to be crucified. They compelled a man named Simon, a Cyrenian and the father of Alexander and Rufus, who was passing by on his way out of the country, to bear His cross. They took Him to the place called Golgotha, the place of a skull. They gave Him wine mingled with myrrh to drink but He received it not. When they had crucified Him, they parted His garments, casting lots for what every man should take. It was the third hour when they crucified Him. The superscription of His accusation was written and hung over Him: The King of the Jews. Along with Him they crucified two thieves; one on His right hand, and the other on His left. The scripture was fulfilled: And He was numbered with the transgressors. Those who passed by railed at Him. They said, Ah, thou that destroys the temple and builds it up again in three days, save thyself and come down from the cross. The chief priests along with the scribes said among themselves, He saved others; Himself He cannot save. Let Christ the King of Israel descend now from the cross that we may see and believe. Those who were crucified with Him reviled Him. And, when the sixth hour came, there was darkness over the whole land until the ninth hour. At the ninth hour, Jesus cried with a loud voice, Eloi, Eloi, lama sabachthani? My God, my God, why has thou forsaken me? Some of those who stood by, when they heard this, said, Behold, He calls Elias. And one ran and filled a sponge full of vinegar, put it on a reed, gave it to Him to drink. They said, Let Him alone. Let us see whether Elias will come to take Him down. Then Jesus cried with a loud voice and took His last breath. The veil of the temple was rent in two from the top to bottom. And, when the centurion who stood near Him saw this, he said, Truly this man was the Son of God. There were also women looking on from afar; among whom was Mary Magdalene, and Mary the mother of James the less and Joses, and Salome (who also, when He was in Galilee, followed Him and ministered to Him), and many other women who came up with Him to Jerusalem. When evening came, because it was the preparation day before the sabbath, Joseph of Arimathaea, an honorable counsellor, who also waited for the kingdom of God, went to Pilate to request the body of Jesus. Pilate marvelled that He was already dead. He called the centurion to him to find out how long He had been dead. When he learned it from the centurion, he released the body. Joseph brought fine linen, took Him down, and wrapped Him in the linen. He laid Him in a sepulchre hewn out of rock, and rolled a stone across the entrance. Mary Magdalene and Mary the mother of Joses watched where He was laid. 16 When the sabbath was past, very early in the morning the first day of the week, Mary Magdalene, Mary the mother of James, and Salome, went to the sepulchre at the rising of the sun. With them they brought sweet spices that they might anoint Him. They said among themselves, Who shall roll the stone away from the door of the sepulchre for us? Then, when they looked, they saw that the large stone was rolled away. Entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment. They were frightened. But he said, Be not afraid. Ye seek Jesus of Nazareth, who was crucified. He is risen. He is not here. See the place where they laid Him. But go your way, tell His disciples and Peter that He goes before you into Galilee. There ye shall see Him, just as He told you. They went out quickly, and fled from the sepulchre; for they trembled and were amazed. They said nothing to any one because they were afraid. Then Jesus appeared to Mary Magdalene, out of whom He had cast seven devils. She went and told those who had been with Him as they mourned and wept. When they had heard that He was alive and had been seen by her, they did not believe it. Then He appeared, in another form, to two of them as they walked in the country. These two went and told it to the rest, but they did not believe them either. Afterward He appeared to the eleven as they sat at supper. He upbraided them for their unbelief and hardness of heart because they did not believe those who had seen Him after He was risen. Then He said to them, Go into all the world and preach the gospel to every creature. He that believes and is baptized shall be saved; but he that does not believe shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils. They shall speak with new tongues. They shall take up serpents. And, if they drink any deadly thing, it shall not hurt them. They shall lay hands on the sick, and they shall recover. So then after the Lord had spoken to them, He was received up into heaven and sat on the right hand of God. And they went forth and preached everywhere; the Lord working with them and confirming the word with these signs. Amen. ----- The Gospel of Luke 1. Forasmuch as many eyewitnesses and ministers of the word have set forth and delivered to us a declaration of those things which are most surely believed among us, it seemed good to me also, having had perfect understanding of these things from the very beginning, to write to you, most excellent Theophilus, in order that thou might know the certainty of the things thou has been instructed. In the days of Herod, the king of Judaea, there was a priest named Zacharias, of the course of Abia. His wife was of the daughters of Aaron, and her name was Elisabeth. They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord. They had no child because Elisabeth was barren. They were both well up in years. According to the custom of the priest's office, his lot, while he executed his duty before God, was to burn incense when he went into the temple of the Lord. The multitude gathered outside to pray during the time of incense. There appeared to him an angel of the Lord standing on the right side of the altar of incense. When Zacharias saw him, he was troubled and fell down in fear. But the angel said to him, Fear not, Zacharias: for thy prayer is heard. Thy wife, Elisabeth, shall bear thee a son and thou shall name him John. You shall have joy and gladness and many will rejoice at his birth. He shall be great in the sight of the Lord. He shall not drink wine or strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. He shall turn many of the children of Israel to the Lord, their God. He shall go in the spirit and power of Elias to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. Zacharias said to the angel, How shall I know this? I am an old man, and my wife an old woman. The angel said to him, I am Gabriel, who stands in the presence of God; and am sent to speak to thee, and to show thee these glad tidings. Behold, thou shall be dumb and unable to speak until the day these things are performed because thou believe not my words which shall be fulfilled in their season. The people waited for Zacharias, and marvelled that he tarried so long in the temple. When he came out, he could not speak to them. They perceived that he had seen a vision in the temple for he beckoned to them and remained speechless. It came to pass, that, as soon as the days of his official duties were accomplished, he went home. His wife, Elisabeth, conceived, and hid herself for five months. She said, Thus has the Lord now done for me that which takes away my reproach among others. In the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth. The angel appeared to a virgin named Mary and espoused to Joseph, of the house of David. He said to her, Hail, thou that art highly favored. The Lord is with thee. Blessed art thou among women. When she saw him, she was troubled by his words. Then the angel said to her, Fear not, Mary, for thou has found favor with God. Thou shall conceive in thy womb, and bring forth a son, and shall call His name Jesus. He shall be great and shall be called the Son of the Highest. The Lord God shall give Him the throne of His father David. He shall reign over the house of Jacob forever. And, of His kingdom there shall be no end. Then Mary said to the angel, How shall this be since I know not a man? The angel answered, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee so the holiness that is born of thee shall be called the Son of God. And behold, thy cousin, Elisabeth, has conceived a son in her old age. It is the sixth month with her who was once thought barren. With God nothing is impossible. Mary said, Behold, the handmaid of the Lord. Be it done according to thy word. Then the angel departed from her. Mary arose with haste and went to a city of Juda in the hill country. Here she entered the house of Zacharias, and saluted Elisabeth. When Elisabeth heard this salutation of Mary, the babe leaped in her womb and Elisabeth was filled with the Holy Spirit. She spoke out with a loud voice, Blessed art thou among women and blessed is the fruit of thy womb. How is it that the mother of my Lord should come to me? As soon as the voice of thy salutation sounded in my ears, the babe leaped in my womb for joy. Blessed is she that believed for there shall be a demonstration of those things which were told her by the Lord. Mary said, My soul does magnify the Lord, and my spirit has rejoiced in God my Savior. He has regarded the low estate of His handmaiden and, henceforth, all generations shall call me blessed. He that is mighty has done great things to me. Holy is His name. His mercy is on them that fear Him from generation to generation. He has shown strength with His arm; He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted those of low degree. He has filled the hungry with good things; and the rich He has sent away empty. He has helped His servant Israel, in remembrance of His mercy; as He spoke to our fathers, to Abraham, and to His seed forever. Mary stayed with her cousin, Elisabeth about three months, then returned to her own house. Elisabeth's time came that she should be delivered; and she brought forth a son. Her neighbors and her cousins heard how the Lord had showed great mercy on her; and they rejoiced with her. On the eighth day they came to circumcise the child. They called him Zacharias after the name of his father. But his mother said, No. He shall be called John. And they said to her, There is none of thy kindred that is called by this name. Then they made signs to his father asking how he would have him called. He asked for a writing table, and wrote, His name is John. Then Zacharias' mouth was opened immediately, his tongue loosed, and he spoke and praised God. This news was carried throughout all the hill country of Judaea. All who heard were filled with wonder at what kind of child this would be! And the hand of the Lord was with him. His father, Zacharias, was filled with the Holy Spirit and prophesied, Blessed be the Lord, God of Israel; for He has visited and redeemed His people, He has raised up a horn of salvation for us in the house of His servant, David; as He spoke by the mouth of His holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant; the oath which He swore to our father, Abraham, that He would grant us, being delivered out of the hand of our enemies, to serve Him without fear, in holiness and righteousness, all the days of our life. And thou, child, shall be called the prophet of the Highest, for thou shall go before the face of the Lord to prepare His ways; to give knowledge of salvation to His people by the remission of their sins, through the tender mercy of our God; whereby the dayspring from on high has visited us to give light to those who sit in darkness and in the shadow of death, to guide our feet in the way of peace. The child grew and became strong in spirit. He was in the desert until the day of his showing to Israel. 2 A decree went out from Caesar Augustus. According to the decree every man was to go to his own city to be taxed. Because he was of the house and lineage of David, Joseph went up from Nazareth in Galilee, to the city of Bethlehem in Judaea to be taxed. With him was Mary, his espoused wife, who was great with child. While they were there, the time came for her to be delivered. She brought forth her firstborn son, wrapped Him in swaddling clothes, and laid Him in a manger because there was no room for them in the inn. In the same country shepherds were in the field keeping watch over their flock by night. Lo, the angel of the Lord came upon them and the glory of the Lord shone about them. They became afraid. And the angel said to them, Fear not. Behold, I bring you good tidings which shall be great joy to all people. A Savior, Christ the Lord, is born this day in the city of David. Ye shall find the babe wrapped in swaddling clothes, lying in a manger. Then there also appeared a heavenly host praising God. They said, Glory to God in the highest and, on earth, peace and good will toward men. The shepherds said, Let us go to Bethlehem and see what has come to pass which the Lord has made known to us. They went with haste and found Mary, and Joseph, and the babe lying in a manger. When they saw, they made it known abroad what was told them concerning this child. Those who heard, wondered at what they were told. But Mary kept all these things and pondered them in her heart. The shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told to them. When eight days were completed for the circumcising of the child, His name was called Jesus, which was so named by the angel before He was conceived in the womb. When the days of the purification according to the law of Moses were accomplished, they brought Jesus to Jerusalem to present Him to the Lord, as it is written in the law: Every male that opens the womb shall be called holy to the Lord. And, also according to law of the Lord, they offered the sacrifice: a pair of turtledoves, or two young pigeons. There was a man in Jerusalem, named Simeon. He was a just and devout man, waiting for the consolation of Israel. The Holy Spirit was upon him and revealed to him that he should not see death before he had seen the Lord's Christ. He came by the Spirit into the temple. When the parents brought in the child Jesus, Simeon took Him up in his arms, blessed God, and said, Lord, now let thy servant depart in peace, according to thy word, for my eyes have seen thy salvation which thou has prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people, Israel. Joseph and Mary marvelled at the things which were spoken of Him. Simeon blessed them, and said to His mother, Mary, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which will be spoken against. A sword shall pierce thy soul that the thoughts of many hearts may be revealed. Then a prophetess also spoke of Him. Anna was the daughter of Phanuel, of the tribe of Aser. She was an aged widow who, for fourscore and four years, did not leave the temple and served God with fasting and prayer night and day. She gave thanks to the Lord, and spoke of Him to those in Jerusalem who awaited redemption. When they had performed all that was required according to the law of the Lord, they returned to their own city of Nazareth in Galilee. The child grew, became strong in spirit, and was filled with wisdom and the grace of God. Every year His parents went to Jerusalem at the feast of the passover. When He was twelve years old, they went up to Jerusalem after the custom of the feast. When they had fulfilled the days, they returned, but the child Jesus tarried behind in Jerusalem. Joseph and His mother did not know of it. Supposing Him to have been in the caravan, at the end of the first day's journey, they sought Him among their kinsfolk and acquaintances. When they did not find Him, they turned back toward Jerusalem to find Him. After three days, they found Him in the temple. He was sitting in the midst of the doctors, listening to them and asking them questions. Those who heard Him were astonished at His understanding and answers. When His parents saw Him, they were amazed. His mother said to Him, Son, why has thou done this to us? Thy father and I have been very worried. He said, How is it that ye sought me? Do you not know that I must be about my Father's business? But they did not understand what He said to them. Then He went with them to Nazareth and was obedient to them; but His mother kept all this in her heart. Jesus increased in wisdom, in stature, and in favor with God and man. 3 It was the fifteenth year of the reign of Tiberius Caesar. Pontius Pilate was governor of Judaea; Herod was tetrarch of Galilee; and his brother, Philip, was tetrarch of Ituraea and the region of Trachonitis; and Lysanias was tetrarch of Abilene. Annas and Caiaphas were the high priests. The word of God came to John the son of Zacharias when he was in the wilderness. He went into all the country around Jordan, preaching the baptism of repentance for the remission of sins. This was according to what is written in the book of Isaiah the prophet: The voice of one crying in the wilderness, Prepare the way of the Lord, make His paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God. John said to the multitude that came to be baptized by him, O generation of vipers, who has warned you to flee from the wrath to come? Bring forth fruits worthy of repentance. Stop saying to yourselves, We have our father, Abraham: for I tell you, God is able to raise up children to Abraham from these stones. Now the axe is laid to the root of the trees. Every tree which does not bring forth good fruit is hewn down and cast into the fire. The people asked him, What shall we do? He answered, He that has two coats, let him give it to him that has none. He that has food, let him do likewise. The publicans who came to him to be baptized also asked, Master, what shall we do? He said to them, Exact no more than that which is appointed you. The soldiers, likewise, asked, What shall we do? He said, Do violence to no man, do not accuse anyone falsely; and be content with your wages. People lived in expectation and wondered whether he was the Christ. John answered by saying to them all, I baptize you with water; but one mightier than I comes, the latchet of whose shoes I am not worthy to unloose. He shall baptize you with the Holy Spirit and with a fire whose fan is in His hand. He will thoroughly purge His floor. He will gather the wheat into His garner; but He will burn the chaff with fire unquenchable. Herod, the tetrarch, had been reproved by John on account of Herodias, his brother Philip's wife and for all the evils which Herod had done. Herod held this against him. Then, when Herod heard what John was saying, he had John imprisoned. When Jesus, also being baptized, was praying, the heaven opened and the Holy Spirit, in a bodily shape like a dove, descended upon Him. A voice came from heaven which said, Thou art my beloved Son. In thee I am well pleased. Jesus was about thirty years of age, the son of Joseph, which was the son of Heli, the son of Matthat, which was the son of Levi, which was the son of Melchi, the son of Jannai, which was the son of Joseph, son of Mattathias, which was the son of Amos, the son of Nahum, the son of Esli, which was the son of Naggai, the son of Maath, which was the son of Mattathias, the son of Semein, the son of Josech, the son of Joda. Joda was the son of Joanna, which was the son of Rhesa, which was the son of Zerubbabel, which was the son of Shealtiel, which was the son of Neri, the son of Melchi, the son of Addi, son of Cosam, son of Elmadam, which was the son of Er, the son of Joshua, son of Eliezer, which was the son of Jorim, the son of Matthat, son of Levi. Levi was the son of Simeon, which was the son of Judah, which was the son of Joseph, which was the son of Jonam, which was the son of Eliakim, the son of Melea, which was the son of Menna, which was the son of Mattatha, which was the son of Nathan, which was the son of David, the son of Jesse, son of Obed, which was the son of Boaz, which was the son of Sala. Sala was the son of Nahshon, son of Amminadab, which was the son of Admin, the son of Arni, which was the son of Hezron, the son of Pherez, son of Judah, the son of Jacob, which was the son of Isaac. Isaac was the son of Abraham, the son of Terah, son of Nahor, which was the son of Serug, the son of Reu, son of Peleg, which was the son of Eber, the son of Shelah, son of Cainan, which was the son of Arphaxad, the son of Shem, son of Noah. Noah was the son of Lamech, which was the son of Mathuselah, which was the son of Enoch, which was the son of Jared, the son of Mahalaleel, son of Cainan, which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. 4 Filled with the Holy Spirit, Jesus returned from Jordan and was led by the Spirit into the wilderness. For forty days He was tempted by the devil. During this time He ate nothing and, when His fasting ended, He was hungry. The devil said to him, If thou be the Son of God, command this stone to be made bread. Jesus answered, It is written: Man shall not live by bread alone, but by every word of God. The devil, then, took Him up into a high mountain and showed Him all the kingdoms of the world in a moment of time. The devil said to Him, I give thee the power and glory of all this that is mine and to whomever I give it. If thou will worship me, all shall be thine. Jesus said to him, Get thee behind me, Satan. It is written: Thou shall worship the Lord thy God, and Him only shall thou serve. The devil brought Him to Jerusalem, set Him on a pinnacle of the temple and said, If thou be the Son of God, cast thyself down from here. It is written: He shall give His angels charge over thee, to keep thee, and, in their hands, they shall bear thee up lest at any time thou dash thy foot against a stone. Jesus said, Thou shall not tempt the Lord thy God. When the devil had ended all the temptation, He departed from Him for a season. Jesus returned to Galilee in the power of the Spirit. His fame spread throughout all the region. He taught in the synagogues and was glorified by all. Jesus went to Nazareth, where He had been brought up. As was His custom, He went into the synagogue on the sabbath day and stood up to read. He was given the book of the prophet Isaiah. When He opened the book, He found the place where it was written: The Spirit of the Lord is upon me, because He has anointed me to preach the gospel to the poor; He has sent me to heal the brokenhearted, to preach deliverance to the captives, recover sight to the blind, to set at liberty those who are bruised, and to preach the acceptable year of the Lord. He closed the book, returned it, and sat down. The eyes of all who were in the synagogue were fastened on Him. Jesus said to them, This day is this scripture fulfilled in your ears. All bore Him witness and wondered at the gracious words which proceeded from His mouth. They said, Is this not Joseph's son? He said to them, Ye will surely say to me this proverb, Physician, heal thyself. Whatsoever we have heard done in Capernaum, do also here in thy country. And He said, No prophet is accepted in his own country. But I tell you, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but to none of them was Elias sent, except to Sarepta, a city of Sidon, to a woman who was a widow. Many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, except Naaman the Syrian. When they heard these things, all who were in the synagogue were filled with wrath. They rose up and pushed Him out of the city. They drove Him to the top of the hill upon which their city was built so they might cast Him down headlong. But, passing through the midst of them, He went His way. Jesus went on to Capernaum in Galilee, and taught them on the sabbath days. They were astonished at His doctrine for His word was powerful. There was a man in the synagogue who had a spirit of an unclean devil which cried out with a loud voice, Let us alone; what have we to do with thee, thou Jesus of Nazareth? Art thou come to destroy us? I know who thou art; the Holy One of God. Jesus rebuked him, saying, Hold thy peace, and come out of him. When the devil had thrown him in the midst, he came out of him. The people were amazed and said, What words are these! With authority and power He commands the unclean spirits and they come out. His fame went out into every corner of that country. Jesus went out of the synagogue and entered Simon's house. Simon's wife's mother had a serious fever and they besought Him to help her. Jesus stood over her, rebuked the fever, and it left her. Immediately she arose and ministered to them. Now when the sun was setting, many who were sick with divers diseases were brought to Him. He laid His hands on every one of them and healed them. Devils came out of many, crying out, and saying, Thou art Christ, the Son of God. Jesus rebuked and silenced them because they knew that He was Christ. When it was day, He left and went into a desert place. The people looked for Him. When they found Him, they tried to prevent Him from departing from them. But Jesus said to them, I must preach the kingdom of God to other cities also. This is why I was sent. And He preached in the synagogues of Galilee. 5 As the people pressed upon Him to hear the word of God, He stood by the lake of Gennesaret. He saw two ships standing by the lake. The fishermen were gone out of them and were washing their nets. He entered one of the ships, which was Simon's, and requested that he thrust out a little from the land. Then He sat down and taught the people from the ship. When He finished speaking, He said to Simon, Launch out into the deep and let down your nets. Simon said to Him, Master, we have toiled all night and have taken nothing. Nevertheless, at thy word, I will let down the net. When he and his crew had this done, they enclosed a great multitude of fish and their net broke. They beckoned to their partners, who were in another ship, to come and help them. They came and filled both the ships so full that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees and said, Depart from me; for I am a sinful man, O Lord. James and John, the sons of Zebedee, who were partners with Simon, and all those who were with them, were astonished at the great number of fish. Jesus said to Simon, Fear not. From now on, thou shall catch men. When they landed the fishing boats, they left everything and followed Him. It came to pass, when He was in a certain city, a man, full of leprosy, on seeing Jesus, fell before Him and said, Lord, if thou will, thou can make me clean. Jesus stretched out His hand, touched him, and said, I will. Be thou clean. Immediately the leprosy left the man. Jesus then directed him to tell no one about this. He said, Go and show thyself to the priest. Offer for thy cleansing, according to Moses command, for a testimony to them. Nonetheless, His fame was spread even more abroad. Great multitudes gathered to hear and be healed of their infirmities by Him. Jesus withdrew Himself into the wilderness to pray. One day He was teaching and the power of the Lord to heal was upon Him. There were gathered people that had come out of every town of Galilee, and Judaea, and Jerusalem. Pharisees and doctors of the law sat among them. Men approached carrying a bed with a man who had a palsy. They looked for a way to bring him in and lay him before Jesus. When they could not find a way to bring him in because of the multitude, they went upon the housetop and lowered him down on his couch through the tiling and into the midst of where Jesus stood. When Jesus saw their faith, He said, Son, thy sins are forgiven thee. The scribes and the Pharisees began to question, saying, Who is this who speaks blasphemies? Who can forgive sins, but God alone? When Jesus perceived their thoughts, He said to them, Why question in your hearts whether it is easier to say, Thy sins be forgiven thee; or, to say, Rise up and walk? That ye may know that the Son of man has power on earth to forgive sins, (He said to the sick man), Arise. Take up thy couch and go to your home. Immediately he rose up before them, took up that upon which he lay, and departed to his own house, glorifying God. They were all amazed and glorified God, and were filled with fear, saying, We have seen strange things today. After these things, He went forth and saw a publican named Levi who was sitting at the receipt of custom. He said to him, Follow me. And he left all, rose up, and followed Him. Levi made Him a great feast in his own house. There was a large company of publicans and others that sat down with them. The scribes and Pharisees murmured against His disciples, saying, Why do ye eat and drink with publicans and sinners? Jesus answered and said to them, Those who are whole do not need a physician; but they that are sick do. I came not to call the righteous, but to call sinners to repentance. Then they said to Him, Why do the disciples of John fast often and make prayers, and likewise the disciples of the Pharisees; but your disciples eat and drink? Jesus said to them, Can ye make the children of the bridechamber fast while the bridegroom is with them? The days will come when the bridegroom shall be taken away from them. Then they shall fast. He spoke also a parable to them. No man puts a piece of a new garment on an old one; if he does, the new makes a rent, and the piece that was taken out of the new does not match the old. And no man puts new wine into old bottles; else the new wine will burst the bottles, be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man, having drunk old wine, straightway desires new, because he says, The old is better. 6 It came to pass that on the second sabbath after the first, Jesus passed through corn fields; and His disciples plucked ears of corn to eat, rubbing them in their hands. Certain of the Pharisees said to them, Why do ye do that which is not lawful on the sabbath days? Jesus answering them said, Have ye not read what David did, when he and those who were with him were hungry? How he went into the house of God, took the showbread to eat, and also gave it to those who were with him; which is not lawful to eat and is only for the priests? Jesus said to them, The Son of man is also Lord of the sabbath. It came to pass on another sabbath, He entered the synagogue and taught. There was a man whose right hand was withered. The scribes and Pharisees watched whether He would heal on the sabbath day so they might find an accusation against Him. Jesus knew their intentions and said to the man with the withered hand, Rise up. Stand forth in the midst. The man arose and stood forth. Then Jesus said to them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? To save life, or to destroy it? Then looking around at them, He said to the man, Stretch forth thy hand. As the man did so, his hand was restored whole as the other. They were filled with anger and discussed what they might do to Jesus. It came to pass in those days, Jesus went up into a mountain to pray. He continued all night in prayer to God. When it was day, He called to Him His disciples and, of them, He chose twelve whom He also named apostles: Simon (whom He also named Peter); Andrew, his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James, the son of Alphaeus; and Simon called Zelotes; Judas, the brother of James; and Judas Iscariot, who also was the traitor. Jesus came down with the company of His disciples and stood in the plain. There was now gathered a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, who came to hear Him, and to be healed of their diseases and unclean spirits. The whole multitude sought to touch Him because virtue flowed out of Him and healed them all. Jesus lifted His eyes to His disciples and said, Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry, for you shall be filled. Blessed are you who weep, for you shall laugh. Blessed are you when others hate you, separate you from their company, reproach you, and denounce your name as evil for the Son of man's sake. Rejoice in that day and leap for joy! Your reward in heaven is great. Their fathers treated the prophets the same way. But woe to you who are rich! You have already received your consolation. Woe to you who are full! Later you be hungry. Woe to you who now laugh! You will mourn and weep. Woe to you, when everyone speaks well of you, because the ancestors treated the false prophets in the same way. I say to you who hear, Love your enemies. Do good to those who hate you. Bless them that curse you. Pray for those who use you and treat you badly. To one who strikes you on the one cheek, offer also the other. To one who takes away your cloak let him take away your coat also. Give to everyone who asks. From one who takes your goods do not ask for them back. Do to others as you would have them do to you. If ye love only those who love you, what thanks have ye? Sinners also love those who love them. If ye do good only to those who do good to you, what thanks have ye? Sinners do even the same also. And if ye lend only to those from whom ye expect to receive back, what thanks have ye? Sinners also lend to sinners to receive as much again. But love your enemies, do good, and lend, expecting nothing in return and your reward shall be great. Ye shall be the children of the Highest for He is kind to the unthankful and to the evil. Be ye therefore merciful as your Father also is merciful. Judge not, and ye shall not be judged. Condemn not, and ye shall not be condemned. Forgive, and ye shall be forgiven. Give, and it shall be given to you; good measure, pressed down, shaken together and running over shall men give into your bosom. With the same measure that ye mete it shall be measured to you again. Jesus spoke a parable to them, Can the blind lead the blind? Shall they not both fall into the ditch? The disciple is not above his master; but everyone that is perfect shall be as his master. And why behold the mote that is in thy brother's eye, but not perceive the beam that is in thine own eye? How can you say to your brother, Brother, let me pull out the mote that is in thine eye, when thou thyself does not see the beam that is in thine own eye? Thou hypocrite, first cast out the beam from your own eye, and only then shall thou see clearly enough to pull out the mote in thy brother's eye. For a good tree does not bring forth corrupt fruit; and a corrupt tree does not bring forth good fruit. Every tree is known by its own fruit. Of thorns men do not gather figs, nor of a bramble bush do they gather grapes. A good man, out of the good treasure of his heart, brings forth that which is good. An evil man, out of the evil of his heart, brings forth that which is evil. Out of the abundance of the heart, the mouth speaks. And why call me, Lord, Lord, and not do the things I say? Whoever comes to me, hears my sayings, and does them, I will tell you who he is like: He is like a man who built a house on a deep foundation of rock. When the flood arose, the stream beat vehemently on that house and could not shake it for it was founded upon a rock. But he that hears and does not do the things I say is like a man that is without a foundation for he built a house upon the earth against which the stream beat vehemently. Immediately it fell and the ruin of that house was great. 7 Jesus then went into Capernaum. A centurion whose servant was dear to him, was sick and ready to die. When the centurion heard of Jesus, he sent the elders of the Jews to Him, beseeching that Jesus come and heal his servant. Those who came to Jesus on the centurion's behalf said he was a worthy man who loved the nation and had built a synagogue. Jesus went with them and, when he was not far from the house, the centurion sent friends to say, Lord, do not trouble thyself. I am not worthy that thou should enter under my roof. Neither did I think myself worthy to come to thee. Only say in a word, and my servant shall be healed. For I also am a man set under authority. And I have soldiers under me. I say to one, Go, and he goes; and to another, Come, and he comes. And to my servant I say, Do this, and he does it. When Jesus heard this, He marvelled. He turned around and said to the people that followed Him, I have not found such great faith anywhere in Israel. When those who came to Jesus on behalf of the centurion returned to the house they found the servant healed. The next day Jesus went to a city called Nain. His disciples and many people were with Him. When He got near the gate of the city, a dead man was being carried out. He had been the only son of a widow and many people of the city were with her. When the Lord saw her, He had compassion and said to her, Weep not. Then Jesus went over and touched the bier. Those who bore him stood still. Then Jesus said, Young man, I say to thee, Arise. The young man that was dead sat up and began to speak and Jesus delivered him to his mother. And there came a fear on all and they glorified God, saying, A great prophet is risen up among us. God has visited His people. This story of Him went forth throughout all Judaea, and all the surrounding region. When the disciples of John told him of these things, John sent two of them to Jesus to ask, Art thou He that should come or do we look for another? At the same time Jesus cured many of their infirmities and plagues, and of evil spirits; and to many that were blind He gave sight. Then Jesus said to John's disciples, Go and tell John the things ye have seen and heard; how the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and to the poor the gospel is preached. Blessed is he, who shall not be offended in me. Jesus then told the people about John. He said, What went ye out into the wilderness to see? A reed shaken with the wind? What went ye out to see? A man clothed in soft raiment? Behold, those who are gorgeously apparelled and live delicately are in kings' courts. But what went ye out to see? A prophet? Yes, I say to you, and much more than a prophet. This is he, of whom it is written: Behold, I send my messenger, who shall prepare thy way before thee. And, I say to you, Among those that are born of women there is not a greater prophet than John the Baptist, only he that is least in the kingdom of God is greater than he. All the people that heard Him, even the publicans, who received the baptism of John, justified God. But the Pharisees and lawyers rejected the counsel of God and were not baptized by him. The Lord said, Those of this generation are like children sitting in the marketplace, and, calling one to another, saying, We have piped to you, and ye have not danced; we have mourned to you, and ye have not wept. For John the Baptist came neither eating bread nor drinking wine; and ye say, He has a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners! But wisdom is justified of all her children. One of the Pharisees invited Him to eat with him. Jesus went into the Pharisee's house and sat down. When a woman in the city, who was a sinner, heard that Jesus ate at the Pharisee's house, she came with an alabaster box of ointment and stood behind Him at His feet. She was weeping, and began to wash His feet with tears, and wipe them with her hair. She kissed His feet and anointed them with the ointment. When the Pharisee who invited Him saw it, he said to himself, If this man were a prophet, he would have known who and what kind of woman this is that touches Him. She is a sinner. Then Jesus turned and said, Simon, I have something to say to thee. And he said, Master, say on. Jesus began, There was a creditor who had two debtors. One owed five hundred coins, and the other fifty. When they had nothing to pay, he freely forgave them both. Tell me, therefore, which of them will love him most? Simon answered and said, I suppose it would be he whom he forgave most. Jesus said, Thou has rightly judged. Jesus turned to the woman, and said to Simon, See this woman? When I entered your house, you gave me no water for my feet. But she has washed my feet with tears, and wiped them with the hair of her head. When I entered your house, you gave me no kiss. But this woman, since the time I came in, has not ceased to kiss my feet. You did not anoint my head with oil. But this woman has anointed my feet with ointment. So I say to thee, Her sins, which are many, are forgiven for she loved much; but to whom little is forgiven, the same loves little. Jesus said to her, Thy sins are forgiven. Those who sat at supper with Him began to wonder, Who is this that forgives sins also? Then Jesus said to the woman, Thy faith has saved thee; go in peace. 8 Afterward, He went throughout every city and village, preaching and showing the glad tidings of the kingdom of God, and the twelve were with Him. A woman, Mary called Magdalene, who had been healed of evil spirits and out of whom went seven devils; and Joanna, the wife of Herod's steward, Chuza; and Susanna; and many others provided for and ministered to Him. When people from many towns were gathered together, He told them a parable. A sower went out to sow his seed. As he sowed, some fell by the wayside. It was trodden down and the fowls of the air devoured it. Some of the seed fell upon rock. As soon as it sprang up, it withered away because it lacked moisture. Some of the seed fell among thorns. The thorns sprang up with it, and choked it. Other seed fell on good ground. It sprang up and bore fruit a hundredfold. Then He finished by saying, He who has ears to hear, let him hear. His disciples asked Him, What might this parable mean? He said, To you it is given to know the mysteries of the kingdom of God. But, to others, it is given in parables that looking, they might not see, and hearing, they might not understand. Now the parable is this: The seed is the word of God. Those by the wayside are they that hear; then the devil comes and takes the word out of their hearts, lest they should believe and be saved. Those on the rock are they, who, when they hear, receive the word with joy. They have no root. For a while they believe but in time of temptation they fall away. The seed which fell among thorns are they, who, when they have heard, they go forth. But they are choked with cares and riches and pleasures of this life; and they bring no fruit to perfection. The seed on the good ground are they, who with an honest and good heart, have heard the word. They keep it and bring forth fruit with patience. No man, when he has lighted a candle, covers it with a vessel, or puts it under a bed. Instead he sets it on a candlestick so those who enter in may see the light. Nothing is secret that shall not be made manifest and nothing is hidden that shall not be known and come to light. Take heed how ye hear: for whoever has understanding, to him more shall be given; and whoever has not, from him shall be taken even that which he seems to have. Then His mother and His brothers came but could not get near Him through the press of the multitude. Someone said to Him, Thy mother and thy brethren stand outside desiring to see thee. Jesus said to all those gathered, My mother and my brethren are those who hear the word of God, and do it. Now it came to pass. Jesus went into a ship with His disciples. He said, Let us go over to the other side of the lake. They launched forth. As they sailed Jesus fell asleep. There came a windstorm on the lake. The ship filled up with water, and they were in jeopardy. They came and woke Him and said, Master, master, we perish. Jesus arose and rebuked the wind and the raging water. The storm ceased and there was a calm. He said to them, Where is your faith? They wondered, What kind of man is this! He even commands the winds and water and they obey Him. They arrived at the country of the Gadarenes, which is over against Galilee. Outside the city, a man who had devils for a long time approached Him. He wore no clothes and had no house but lived in the tombs. Oftentimes he was kept bound with chains and in fetters; but he broke the bands, and was driven by the devil into the wilderness. When he saw Jesus, he cried out, and fell down before Him. Jesus commanded the unclean spirit to come out of the man. With a loud voice the man said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. Then Jesus asked him, What is thy name? He said it was Legion, because many devils were entered into him. They besought Jesus not to command them to go out into the nearby deep water. There was a herd of swine feeding on the mountain. The devils besought Jesus to let them enter into the swine. Jesus allowed them. When the devils went out of the man and entered the swine the herd ran violently down a steep place into the lake and were choked. When those who fed them saw what was done, they fled into the city and told what happened. Many went out to see what was done. They came to Jesus and found the man out of whom the devils departed. He was sitting at the feet of Jesus, clothed, and in his right mind. The people were afraid. Those who saw it explained how the man possessed with the devils was healed. Then the whole multitude of the country around the Gadarenes besought Jesus to leave. Jesus went back to the boat. The man who had been possessed by the devils asked to go with Him. But Jesus sent him away. He said, Return to thine own house and show the great things God has done for thee. The man went his way and told the whole city the great things Jesus had done. It came to pass that Jesus returned and the people gladly received Him. They were all waiting for Him. There came a man named Jairus. He was a ruler of the synagogue. He fell down at Jesus' feet and besought Him to come to his house. His only daughter, about twelve years of age, lay dying. As Jesus started out, the people thronged Him. A woman who had an issue of blood for twelve years and who had spent all her living on physicians who were unable to heal her, came up behind Him, and touched the border of His garment. Immediately her issue of blood ceased. Jesus said, Who touched me? When all denied, Peter and those with him said, Master, the multitude throng thee and press thee, and you ask, Who touched me? Jesus said, Somebody has touched me for I perceive that virtue is gone out of me. When the woman felt she could not hide, she came trembling and, falling down before Him, she declared to Him before all the people why she had touched Him, and how she was healed immediately. Jesus said to her, Daughter, be of good comfort. Thy faith has made thee whole. Go in peace. While He yet spoke, there came a messenger from the ruler of the synagogue's house. He said, Thy daughter is dead. Do not trouble the Master. But when Jesus heard it, He said, Fear not. Only believe and she shall be made whole. When He got to the house, He allowed no one to go in, except Peter, James, John, and the father and the mother of the maiden. All wept but He said, Weep not. She is not dead, but sleeps. Those gathered outside laughed Him to scorn, knowing that she was dead. He put them all out, and took her by the hand, and said, Maid, arise. Her spirit returned and she arose straightway. Then He told them to give her food. Her parents were astonished, but He charged them that they tell no one what was done. 9 Then He called His twelve disciples together, and gave them power and authority over all devils and to cure diseases. He sent them to preach the kingdom of God, and to heal the sick. Jesus said to them, Take nothing for your journey, neither staves, nor scrip, nor bread, nor money; neither take two coats. Whatever house ye enter, abide and depart from there. Whoever will not receive you, when ye leave that city, shake off the very dust from your feet as a testimony against them. They departed and went through the towns, preaching the gospel and healing everywhere. Herod, the tetrarch, heard about all this. He was perplexed because some people said it was John the Baptist risen from the dead; and some said Elias had appeared. Others said that one of the prophets of old was risen again. Herod said, I have beheaded John so who is this of whom I hear so much? He wanted to see Him. When they returned, the apostles told Jesus all that they had done. He took them and went into a private desert place that belonged to the city of Bethsaida. But people soon found out and followed Him. Jesus received them. He spoke to them of the kingdom of God and healed those who had need of healing. When the day began to wear away, the twelve came and said to Him, Send the multitude away so they may go into the towns and country nearby to find lodging and get food. But He said to them, Give ye them to eat. They answered, We have no more than five loaves and two fish unless we go and buy meat for all these people, about five thousand men. He said to His disciples, Have them sit down in groups of fifty. Then He took the five loaves and two fish, and, looking up to heaven, He blessed them. He broke them and gave them to the disciples to set before the multitude. They all ate and were full. And twelve baskets of fragmants that remained were taken up. It came to pass, as Jesus was alone praying, His disciples were nearby and He asked them, Whom do the people say that I am? They answered and said, John the Baptist; but some say, Elias; and others say, one of the prophets of old is risen again. He said to them, But who do you say that I am? Peter spoke up and said, The Christ of God. Jesus charged them to tell no one of this. He said, The Son of man must suffer many things; and be rejected by the elders, chief priests, and scribes; and be slain; and be raised on the third day. Then He said, If any man will come after me, let him deny himself, take up his cross daily, and follow me. Whoever will save his life shall lose it. Whoever will lose his life for my sake, shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? Whoever shall be ashamed of me and of my words, the Son of man shall also be ashamed of him when He comes in His own glory, and in His Father's, and of the holy angels. I tell you, there are some standing here now, who shall not taste of death until they see the kingdom of God. About eight days after these sayings, He took Peter, John, and James and went up into a mountain to pray. As He prayed, His whole appearance was altered. His raiment was white and glistering. And there talked with Him two men, Moses and Elias, who appeared in glory and spoke of His decease which He should accomplish at Jerusalem. Peter and those with him became heavy with sleep. When they awoke, they saw His glory and the two men that stood with Him. Later, as they departed from Him, Peter, not knowing what to say, said to Jesus, Master, it is good for us to be here. Let us make three tabernacles; one for thee, and one for Moses, and one for Elias. But while Peter spoke, a cloud overshadowed them and they became afraid. Then there came a voice out of the cloud, saying, This is my beloved Son. Hear Him. When the voice was past, Jesus was alone. They kept it close and told no man any of those things which they had seen. The next day, when they came down from the hill, many people met Him. A man in the group cried out, Master, I beseech thee, look upon my son. He is my only child. A spirit takes him and, suddenly, he cries out. It tears and bruises him so that he foams and hardly departs from him. I besought thy disciples to cast him out but they could not. Jesus said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son here. As the boy approached, the devil threw him down and tore him. Jesus rebuked the unclean spirit. He healed the child and delivered him again to his father. All were amazed at the mighty power of God. Jesus said to His disciples, Let these words sink down into your ears: The Son of man shall be delivered into the hands of men. But they did not understand this. It was hid from them that they did not perceive it and they feared asking Him about the saying. Then there arose a discussion among them about which of them should be the greatest. Jesus, perceiving the thought of their heart, took a child, and set the child next to Him. He said, Whoever shall receive this child in my name receives me. Whoever shall receive me, receives Him that sent me: for he that is least among you all shall be great. John said, Master, we saw one casting out devils in thy name. We forbad him because he does not follow with us. Jesus said to him, Forbid him not: for he that is not against us is for us. And it came to pass, when the time came that Jesus should be received up, He stedfastly set His face toward Jerusalem. He sent messengers ahead and they entered into a village of the Samaritans to make a way for Him. But they did not receive Him because He was heading to Jerusalem. When His disciples, James and John, saw this, they said, Lord, if you will, command that we send fire to come down from heaven and consume them as Elias did? Jesus turned and rebuked them. He said, Ye know not what manner of spirit ye are of. The Son of man is not come to destroy men's lives, but to save them. And they went to another village. As they went along, a man said, Lord, I will follow wherever you go. Jesus replied, Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay His head. To another, Jesus said, Follow me. But the man said, Lord, suffer me first to go and bury my father. Jesus said to him, Let the dead bury their dead but you go and preach the kingdom of God. Then another man said, Lord, I will follow thee; but let me first go bid farewell to those at my house. Jesus said, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. 10 After this the Lord appointed seventy others to go ahead of Him, two by two, to the places He would visit. He said to them, The harvest truly is great, but the laborers are few. Ask the master to send forth more laborers into his harvest. Now, go your way. Behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes; and salute no one along the way. Into whatever house ye enter, first say, Peace be to this house. If the Son of peace is there, your peace shall rest upon it; if not, it shall return to you. Remain in the same house, eating and drinking such things as they give; for the laborer is worthy of his hire. Do not go from house to house. And into whatever city ye enter, from those who receive you, eat such things as are set before you. Heal the sick therein, and say to them, The kingdom of God is come near you. But, into whatever city ye enter where they do not receive you, go out into the streets of the same, and say, Even the very dust of your city, which cleaves to us, we wipe off against you and, be ye sure of this, the kingdom of God is come near to you. But I say to you, it shall be more tolerable in that day for Sodom, than for that city. Woe to thee, Chorazin! woe to thee, Bethsaida! If the mighty works had been done in Tyre and Sidon, which have been done in you, they would have, long ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment than for you. And Capernaum, exalted to heaven, shall be thrust down to hell. He that hears you hears me; and he that despises you despises me. He that despises me despises Him that sent me. The seventy returned with joy, saying, Lord, even the devils are subject to us through thy name. Jesus said to them, I beheld Satan as lightning falls from heaven. Behold, I give you power to tread on serpents, and scorpions, and all of the enemy. Nothing shall, in any way, hurt you. However, do not rejoice that the spirits are subject to you; but rejoice because your names are written in heaven. In that hour Jesus rejoiced in spirit and said, I thank thee, O Father, Lord of heaven and earth, that thou has hid these things from the wise and prudent, and revealed them to babes and, moreso, Father, for it seemed good in thy sight. All things are delivered to me by my Father. No man knows who the Son is, but the Father; and who the Father is, but the Son, and to whomsoever the Son will reveal Him. Jesus turned to His disciples, and said privately, Blessed are the eyes that see the things that ye see. Many prophets and kings have desired to see these things ye see and have not seen them; and to hear the things ye hear and have not heard them. Then a lawyer stood up and tested Him, saying, Master, what shall I do to inherit eternal life? Jesus said to him, What is written in the law? How readest thou? The lawyer answered, Thou shall 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 neighbor as thyself. Jesus said to him, Thou has answered right. Do this and you shall have life. Then, wanting to justify himself, the lawyer asked Jesus, And who is my neighbor? Jesus answered this way, A certain man went down from Jerusalem to Jericho and fell among thieves who stripped him, wounded him, and left him half dead. By chance, a priest came by. When he saw him, he crossed to the other side. Then, likewise, a Levite came by and looked at him. He also passed by on the other side. Finally a Samaritan came up and, when he saw him, he had compassion and went to him. He bound up his wounds, pouring oil and wine, and set him on his own beast. He brought him to an inn and took care of him. When he departed the next morning, he took out some money, gave it to the host, and said, Take care of him. Whatever more you spend, I will repay you on my way back. Now which of these three, do you think, was a neighbor to the man who fell among the thieves? The lawyer answered, He that showed mercy on him. Then Jesus said to him, Go, and do thou likewise. Later they came to a village where a woman named Martha received Him into her house. She had a sister, Mary, who also sat at Jesus' feet and heard His word. Martha was concerned about the serving of the meal. She came to Jesus and said, Lord, do you not care that my sister has left me to serve alone? Tell her to help me. But Jesus said to her, Martha, Martha, thou art concerned and troubled about so many things. But only one thing is needful and Mary has chosen that good part which shall not be taken away from her. 11 After Jesus finished some time in prayer, one of His disciples said, Lord, teach us to pray as John taught his disciples. He said to them, When ye pray, say, Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done on earth as in heaven. Give us, day by day, our daily bread. Forgive our sins; for we also forgive every one that is indebted to us. Let us not fall into temptation; but deliver us from evil. Jesus said to them, Which of you shall have a friend, and go to him at midnight, and say, Friend, lend me three loaves. A friend of mine has come to me, and I have nothing to feed him and, from inside he calls out, Do not bother me. The door is shut and my children are all asleep in bed and I cannot get up and give you anything? I tell you, Though he might not get up for another, because he is your friend and because of your circumstances, he will get up and give you as much as you need. So, ask, and it shall be given you; seek and you will find; knock and it shall be opened to you. For every friend that asks, receives; and he that seeks, finds; and to the one that knocks, it shall be opened. If your son asks for bread, will you give him a stone? If he asks for a fish, will you give him a serpent instead of a fish? Or if he asks for an egg, will you offer him a scorpion? If you, who are sinners, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask Him? It came to pass, Jesus cast out a devil from a man who previously had been unable to speak. When the devil was gone and the man spoke; the people wondered. But some of them said, He casts out devils by the power of Beelzebub, the chief of the devils. Other people wanted to test Him and wanted Him to produce a sign from heaven. Jesus knew their thoughts. He said, Every kingdom divided against itself is brought to destruction; and a house divided against a house falls. If Satan is also divided against himself, how shall his kingdom stand? You say that I cast out devils through Beelzebub. If I, by Beelzebub, cast out devils, by whom do your sons cast them out? So judge by them. However, I cast out devils with the finger of God, so, do not doubt that the kingdom of God is upon you. When a strong man is properly armed, he keeps his palace and his goods are in peace. But when a man stronger than he comes upon him and overcomes him, the stronger takes all the armor in which he trusted, then divides his goods. One who is not with me is against me, and one who does not gather with me, scatters. When an unclean spirit leaves a man, he walks through barren places. He seeks rest but can find none. Then the unclean spirit says, I will return to the house out of which I came. When he goes back, he finds it swept and garnished. So he goes and gathers together seven spirits more wicked than himself. They enter in and dwell there; and the last state of that man is worse than the first. As He spoke these things, a woman in the crowd lifted up her voice and said to Him, Blessed is the womb that bore thee, and the breasts that nursed thee. But He said, Yes, but it is better to say, Blessed are they that hear the word of God and keep it. The crowd drew closer together. Jesus said to them, This is an evil generation. They seek a sign but no sign will be given except the sign of Jonas the prophet. As Jonas was a sign to the Ninevites, so shall the Son of man be to this generation. The queen of the south will rise up in judgment of this generation. She will condemn them for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, one greater than Solomon is here. The men of Nineve will rise up in judgment with this generation and shall condemn it, for they repented at the preaching of Jonas; and, behold, one greater than Jonas is here. No one with a lighted candle, puts it in a secret place or under a bushel. It is put on a candlestick so those who come in may see the light. The light of the body is the eye. When your eye is single, your whole body is also full of light. But when your eye is evil, your body is full of darkness. Take heed, therefore, that the light that is in you be not darkness. If thy whole body is full of light, with no dark parts, the whole shall be full of light, and, like the bright shining of a candle, it gives off the light. Later, a Pharisee who had invited Him to dinner marvelled that He had not first washed before sitting at the meal. Jesus said to him, You Pharisees make the outside of the cup and the platter clean; but inside they are full of poison and wickedness. Fools, did not He who made what is on the outside, make what is inside also? Give of what you have, then all things will be clean to you. But woe to you, Pharisees! You tithe mint and rue and all kinds of herbs, and ignore judgment and the love of God. These you ought to have done without ignoring the others also. Woe to you, Pharisees! You love the best seats in the synagogues, and greetings in the markets. Woe to you, scribes and Pharisees, hypocrites! You are as empty as graves that others walk over and do not see. One of the lawyers said, Master, in saying this you reproach us also. Jesus said, Woe to you also, ye lawyers! You load men with unbearable burdens and you yourselves do not so much as lay a finger on one of these burdens. Woe to you! You build shrines to the prophets and your fathers killed them. You bear witness that you sanction the deeds of your fathers, for they killed them and you build their shrines. The wisdom of God said: I will send them prophets and apostles. Some of them they shall slay and persecute that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation. The blood of Abel to the blood of Zacharias which perished between the altar and the temple shall be required of this generation. Woe to you, lawyers! You have taken away the key of knowledge. You entered not in yourselves but prevented any others from entering in. And, as He said these things to them, the scribes and the Pharisees began to urge and provoke Him to speak of many things. They were laying in wait and trying to catch something He said that they could use against Him. 12 Later, Jesus drew His disciples together and taught them saying, Beware of the leaven of the Pharisees, which is hypocrisy. There is nothing covered that shall not be revealed; nor hidden that shall not be known. Therefore, whatever ye have spoken in darkness shall be heard in the light; and that which ye have whispered shall be proclaimed upon the housetops. My friends, Be not afraid of those who kill the body because, after that, there is no more they can do. But I will forewarn you who to fear. Fear the one who, after he has killed, has power to cast you into hell. Yes, fear him. Are not five sparrows sold for two small coins and not one of them is forgotten by God? Even the very hairs of your head are all numbered by Him. Fear not, then, because you are of more value than many sparrows. Also, I tell you, Whoever confesses me before men, the Son of man will also confess before the angels of God. But he that denies me before men shall be denied before the angels of God. Whoever speaks a word against the Son of man, it shall be forgiven him. But whoever blasphemes against the Holy Spirit shall not be forgiven. Now, when they bring you to the synagogues, and before magistrates and powers, take no thought how or what ye shall answer, or what ye shall say. The Holy Spirit shall tell you what to say on the spot. One of the group said, Master, tell my brother to divide the inheritance with me. Jesus replied, Who made me a judge or a divider over you? Take heed, and beware of covetousness. A man's life does not consist of the abundance of things he possesses. Then Jesus spoke a parable to them. He said, The ground of a rich man yielded a plentiful harvest. He wondered and said, What shall I do? I have no room to store my fruit. Finally he said, I will pull down my barns and build larger ones and there will I store my fruit and all my goods. I will say to my soul, Thou has enough goods laid up to last many years. It is time to take ease; eat, drink, and be merry. But God said to him, Thou fool, tonight thy soul shall be required of thee; then to whom shall all those things belong which thou has stored away? So it is with whoever lays up treasure for himself and is not rich toward God. Jesus said to His disciples, Therefore, take no thought for your life, what ye shall eat; or for the body, what ye shall put on. Life is more than meat, and the body is more than raiment. Consider the ravens. They neither sow nor reap. They have no storehouse or barn. God feeds them. How much better than the fowls are ye? And who of you, by thinking or reasoning, can add to his stature one cubit? If you are not able to do that which is so little, why take thought for the rest? Consider the lilies and how they grow! They toil not, they spin not; and yet, I say to you, Solomon, in all his glory, was not arrayed like one of these. If God, then, so clothes the grass, which is today in the field and tomorrow cast into the oven; how much more will He clothe you, O ye of little faith? Seek not what ye shall eat or drink. Neither be of a doubtful mind. For these same things do all the nations of the world seek after, and your Father knows that ye have need of these things. Instead, seek ye the kingdom of God and all these things shall be added to you. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Sell what you have and give alms. Provide yourselves with purses that do not wear out, a treasure in the heavens that does not fail, where no thief approaches, nor moth corrupts. For where your treasure is, there will your heart be also. Let your loins be girded about and your lights kept burning. Be like those who wait for their lord to return from the wedding that, when he comes and knocks, they are ready to welcome him instantly. Blessed are those servants, who, when the lord comes, He finds ready and waiting. And consider this, if the good man of the house had known what hour the thief would come, he would have watched, and not suffered his house to be broken into. So, be ready because the Son of man comes at an hour when you think not. Then Peter said to Him, Lord, will you speak more about this parable to us, or even to all? The Lord said, Who, then, is that faithful and wise steward whom his lord shall make ruler over his household to justly give out the portions of meat in due season? Blessed is that servant whom his lord, when he comes, shall find already doing so. I tell you, he will make him ruler over all that he has. But if a servant says in his heart, My lord delays his coming; and so begins to beat the menservants and maidens, and to eat and drink to excess; the lord of that servant will come in a day when the servant does not look for him and at an hour when he is not aware. His lord will cast him aside and appoint him his portion with the unbelievers. That servant, who knew his lord's will but did not prepare or act according to his lord's will, shall be beaten with many stripes. But he that did not know and committed things worthy of stripes, shall be beaten lightly. To whomever much is given, of him much is required. To whomever much is entrusted, of him even much more will be demanded. I came to set the earth on fire; and I wish it was already kindled. But I have a baptism to be baptized with; and am I bound until it is accomplished! Do you suppose that I came to give peace on earth? I tell you, No; but rather division. From now on there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law. Then Jesus said to the people, When ye see a cloud rise out of the west, ye say, A shower is coming; and so it is. When ye see the south wind blow, ye say, It is going to be hot; and it comes to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? And why do you not judge, within yourselves, what is right? When you go with your adversary to court, settle along the way so you may be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. You will not leave there until you have paid every last cent. 13 Among those present were some who said that Pilate mingled blood of the Galilaeans with their sacrifices. Jesus said to them, Do you suppose these Galilaeans were sinners above all other Galilaeans because they suffered such things? I tell you, No: but, unless you repent, you shall all likewise perish. Or the eighteen upon whom the tower in Siloam fell and killed; do you think they were sinners above all men who lived in Jerusalem? I tell you again, No: but, unless you repent, ye shall all likewise perish. Jesus told this parable. A man had a fig tree planted in his vineyard. He came out to get some fruit and found none. He said to the dresser of his vineyard, Behold, for three years I have come seeking fruit on this fig tree and found none. Cut it down; why have it take up space? His dresser said to him, Lord, let it alone this year also, until I dig around it and fertilize it. If it bears fruit, all is well, and, if not, then afterward it shall be cut down. He was teaching in one of the synagogues on the sabbath. He saw a woman who, for eighteen years, had been bowed over and could not stand upright. When Jesus recognized her, He called her to Him, and said, Woman, thou art loosed from this infirmity. He laid His hands on her and, immediately she was made straight, and glorified God. The ruler of the synagogue, filled with indignation because Jesus had healed on the sabbath day, said to the people, There are six days in which men ought to work. On those days, therefore, come and be healed, and not on the sabbath day. The Lord said to the ruler of the synagogue, Thou hypocrite, does not each one of you on the sabbath loose his ox or his ass from the stall, and lead him to be watered? Here is a woman, a daughter of Abraham, whom Satan has bound for eighteen years. Should she not be loosed from this bond on the sabbath day? Upon saying this, Jesus' adversaries were ashamed and the rest of the people rejoiced for all the glorious things that were done by Him. Then He said, I will tell you what the the Kingdom of God is like. It is like a grain of mustard seed, which was cast into a garden. It grew up and turned into such a great tree that the fowls of the air lodged in its branches. And He said, The kingdom of God is like leaven that is put in a few small measures of meal and, in a while, the whole batch is leavened. Journeying toward Jerusalem, Jesus stopped and taught in many cities and villages along the way. And a follower came forward and asked, Lord, are there only a few that can be saved? Jesus looked out on the group and replied, Strive to enter in at the strait gate. Many, I tell you, will seek to enter in, and shall not be able. Once the master of the house is risen up, the door is closed. From outside you will knock at the door, saying, Lord, Lord, open the door to us; but He will answer, I do not know who you are. Then you will say, We have eaten and drunk in thy presence, and thou has taught in our streets. But He shall say, I tell you, I do not know you; depart from me, all you workers of iniquity. There shall be weeping and gnashing of teeth when ye see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you are left outside. They shall come from the east, the west, the north, and the south, and shall sit down in the kingdom of God. And, behold, the last shall be first, and the first shall be last. Then one of the Pharisees said to Him, Get out. Leave here for Herod will kill thee. Jesus said, Go and tell that fox, Behold, I cast out devils and I do cures today and tomorrow, and the third day I shall be perfected. Nevertheless, I must walk today and tomorrow and the day following for it cannot be that a prophet perish anywhere but Jerusalem. O Jerusalem, Jerusalem, which kills the prophets, and stones those who are sent to thee; how often would I have gathered thy children together, as a hen gathers her brood under her wings, and ye would not have it! Behold, your house is left desolate and, verily I say to you, Ye shall not see me until the time comes when ye say, Blessed is He that comes in the name of the Lord. 14 It came to pass, Jesus went to eat at the house of one of the chief Pharisees on the sabbath day. A man was there who had the dropsy. Jesus, observing that He was being carefully watched, said to the lawyers and Pharisees, Is it lawful to heal on the sabbath day? They held their peace. Jesus healed the afflicted man and then said, Which of you shall have an ass or an ox fall into a pit and will not straightway pull him out on the sabbath day? Again, they could not answer Him. Jesus told a parable. He said, When you are invited to a wedding, do not sit down in the highest room; lest one more honorable than you has been invited. The host would have to come and tell you the room was for someone else and, with shame, you move to the lowest room. Instead, sit down in the lowest room. Then the host may come to you and say, Friend, go up higher. You will, then, have the respect of the other guests. Whoever exalts himself shall be abased; and he who humbles himself shall be exalted. Then Jesus said to his host, When you make a dinner or a supper, do not call your friends, or your brethren, or kinsmen, or rich neighbors; lest they also invite you in return, and you incur an obligation. When you make a feast, call the poor, the maimed, the lame, the blind. You will be blessed because they cannot repay you; you will be repaid at the resurrection of the just. When one of them that sat at the table with Jesus heard these things, he said, Blessed is he that shall eat bread in the kingdom of God. Then Jesus told another parable. He said, A man made a great supper and invited many people. When it was supper time he sent his servant to say to those who were invited, Come. All things are now ready. One after another, each one made an excuse. The first said, I have bought some land and I must go to see it. Please have me excused. Another said, I just purchased five yoke of oxen and I must go to claim them. Please have me excused. Another said, I have just married and cannot come. The servant returned and reported these things to his lord. Then the master of the house became angry and said, Go out into the streets and lanes of the city. Gather the poor, the maimed, the halt, and the blind and bring them here. The servant returned and said, Lord, it is done as you commanded, and there is still room. The lord said, Go out, then, into all the highways and compel them to come in so my house may be filled. For I say to you, None of those who were invited shall taste of my supper. Now there were great multitudes that followed along with Jesus. He turned around and said to them, If any man comes to me, and does not forsake his father, and mother, and wife, and children, and brethren, and sisters, yes, and his own life, he cannot be my disciple. Whoever does not bear his cross and come after me, cannot be my disciple. Which of you, intending to build a tower, does not first sit down and count the cost, to see whether you have what is needed to finish it? Lest, after you have laid the foundation, and are not able to finish it, all that behold it begin to mock you and say, This man began to build but was not able to finish. Or what king, contemplating war against another king, does not first sit and consult whether he is able, with ten thousand, to meet him that comes against him with twenty thousand? If not, while the other is yet a great way off, he sends his ambassadors to discuss conditions of peace. So likewise, any of you that does not forsake all he has, cannot be my disciple. Salt is good: but if the salt has lost its savour, with what can it be seasoned? It is not fit for the land, yet not ready for the dunghill; so men cast it aside. He that has ears to hear, let him hear. 15 Seeing how Jesus was often surrounded by publicans and sinners who listened closely to His sayings, the Pharisees and scribes murmured, This man receives sinners and even eats with them. Thus, Jesus spoke another parable. He said, What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and search for the one that is lost until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. When he comes home, he calls his friends and neighbors together, saying, Rejoice with me. I have found my sheep which was lost. I say to you, there is more joy in heaven over one sinner that repents, than over ninety-nine just persons who need no repentance. What woman, having ten pieces of silver, if she loses one piece, does not light a candle, sweep the house, and seek diligently until she finds it? And when she has found it, she calls her friends and her neighbors together, saying, Rejoice with me. I have found the piece that was lost. I say to you, there is joy in the presence of the angels of God over one sinner that repents. And He said, A man had two sons. The younger of them said to his father, Father, give me the portion of my inheritance. The father gave him his portion and the younger son journeyed into a far country. After he spent everything on riotous living and had nothing left, there arose a mighty famine in that land. He began to be in want and the only work he could get was feeding swine in a countryman's field. And he would fain have filled his belly with the husks that the swine ate because he had nothing to eat. When he came to his senses, he said, How many of my father's hired servants have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say to him, Father, I have sinned against heaven, and before thee. I am no longer worthy to be called thy son; but make me one of thy hired servants. He arose and went to his father. But when he was yet a great way off, his father saw him and had compassion. He ran, and fell on his neck, and kissed him. The son said to him, Father, I have sinned against heaven, and in thy sight, and am not worthy to be called thy son. But the father said to his servants, Bring out the best robe and put it on him. Put a ring on his hand and shoes on his feet. Butcher the fatted calf. Let us eat and be merry for my son was dead and is alive again; he was lost, and is found. And they began to celebrate. The elder son was in the field. As he drew near the house, he heard music and dancing. He called one of the servants and asked what these things meant. The servant said, Thy brother is home and thy father has killed the fatted calf because he has received him safe and sound. The elder son was angry and would not go inside. His father came out and entreated him; but he said to his father, Lo, these many years I have served thee. I have never once disobeyed you. Yet, you never gave me a fatted calf that I might make merry with my friends. But, as soon as he came home, who wasted all you gave him on harlots, you kill a fatted calf for him. The father said to him, Son, you are always with me, and all that I have is yours. It was fitting for us to celebrate and be glad for this, thy brother, was dead, and is alive again. He was lost and now is found. 16 Jesus said, There was a rich man who had a steward who was accused of wasting the rich man's goods. The master called him and said, How is it that I hear this of thee? Give me an account of your stewardship; for you may no longer be the steward. The steward thought about his situation, then said to himself, I know what to do so when I am put out of this stewardship, I will find favor in other houses. He called on each of his lord's debtors. He said to the first, How much do you owe to my lord? The first said, A hundred measures of oil. He said, Take your bill and quickly write fifty. He said to another, How much do you owe? The other said, A hundred measures of wheat. He said, Take your bill and quickly write eighty. And so, likewise, the steward did with all his master's debtors. When he gave his accont, the rich man had to commend the unjust steward for his cleverness. The children of this world are better at dealing with their own generation than the children of light. But, I tell you, use what you have wisely and do good with it and you shall find favor in heavenly houses. The one who is faithful in that which is least, is faithful also in much. The one that is unjust in the least, is unjust also in much. If you are not trustworthy with worldly goods, who will commit to your trust the true riches? If you have not been faithful in that which belongs to another, who will give you what is your own? No servant can serve two masters: either he will hate the one, and love the other; or he will cleave to the one, and despise the other. You cannot serve God and mammon. The Pharisees, who were covetous, heard all these things and derided Him. Jesus said to them, Ye are they who justify yourselves before men but God knows your hearts. That which is highly esteemed among men is abomination in the sight of God. The law and the prophets lasted up until John. From that time the kingdom of God is proclaimed and every man presses into it. Far easier it is for heaven and earth to pass away than for one letter of the law to fail. Whoever puts away his wife and marries another, commits adultery. Whoever marries a woman that has been put away from her husband commits adultery. There was a rich man who wore clothes of purple and fine linen, and who dined sumptuously each day. Lying at his gate, was a poor man named Lazarus. He was covered with sores, and often the dogs came and licked them. He would gladly accept the crumbs which fell from the rich man's table. When the poor man died, he was carried by the angels into Abraham's bosom. The rich man also died and, from hell, he lifted his eyes, in torment, and saw Abraham far off with Lazarus at his bosom. He cried out, Father Abraham, have mercy on me. Send Lazarus to dip the tip of his finger in water and cool my tongue. I am tormented in this flame. But Abraham said, Son, remember that you received your good things during your lifetime and Lazarus got the evil things. Now he is comforted, and you are tormented. And, beside all this, there is a great gulf between us that cannot be crossed from either side. Then the rich man said, Then I beg you, father, send him to my father's house. I have five brothers. Let him testify to them so they do not also come into this place of torment. Abraham answered, They have Moses and the prophets. Let them hear them. The rich man said, No, father Abraham. Only if one went to them from the dead will they repent. Then Abraham said to him, If they do not hear Moses and the prophets, they will not be persuaded by one who rose from the dead. 17 Then He said to the disciples, It is certain that offences must come: but woe to him, through whom they come! It would be better for him that a millstone were hung around his neck and he be cast into the sea, than to have offended one of these little ones. Take heed: If thy brother trespasses against thee, rebuke him. If he repents, forgive him. If he trespasses against you seven times in a day, and seven times in a day, repents; forgive him. Then the apostles said to the Lord, Increase our faith. The Lord said, If you have faith even as small as a grain of mustard seed, you can say to this tree, Be thou plucked up by the root and planted in the sea; and it will obey you. Who among you, when your servant comes in from plowing or feeding cattle, will say, Go and sit down to eat? Instead, you say to him, Wash yourself and change your clothes; prepare and serve me my supper; and then you shall eat and drink. Does the servant deserve thanks because he did what he was obliged to do? Likewise, when you have done all the things which are required of you, say, I am an unprofitable servant. I have done that which was my duty to do. It came to pass, as Jesus continued toward Jerusalem, He passed through the middle of Samaria and Galilee. As He went into a village, ten lepers met Him. Standing at a distance, they lifted their voices and said, Jesus, Master, have mercy on us. When He saw them, Jesus said, Go show yourselves to the priests. And, it happened that, as they went, they were cleansed. When one of them, a Samaritan, saw that he was healed, he turned back, and with a loud voice, glorified God. He fell down at Jesus' feet and thanked Him. Jesus said, Were there not ten cleansed? Where are the other nine? Of the ten, the only one to return thanks to God is the foreigner. Jesus said to him, Arise and go thy way. Thy faith has made thee whole. When the Pharisees demanded to know when the kingdom of God should come, He answered, The kingdom of God does not come by observation. No one will say, Look here! or, look there! for, behold, the kingdom of God is within you. Then He said to the disciples, The days will come, when you will long to see one of the days of the Son of man, but you will not see it. They will say to you, See here; or, see there. Do not go after them or follow them. For just as lightning flashes and lights the heavens from one part to another; so also shall the Son of man be in His day. But first you must suffer many things, and be rejected by this generation. As it was in the days of Noah, so shall it be in the days of the Son of man. People ate and drank, they married and were given in marriage up until the day that Noah entered the ark when the flood came and destroyed them all. It was the same in the days of Lot. They ate and drank, bought and sold, planted and built. But the same day that Lot left Sodom, it rained fire and brimstone from heaven and destroyed them all. This is how it shall be on the day when the Son of man is revealed. On that day, he who is up on the housetop, and his belongings downstairs in the house should not go down for them. He who is in the field should not turn back. Remember Lot's wife. Whoever seeks to save his life will lose it; and whoever loses his life will save it. In that night there will be two sleeping in a bed; one will be taken, the other will be left. Two women will be grinding meal together; one will be taken, and the other left. Two men will be in the field; one will be taken, and the other left. Then they asked Him, Where, Lord? He said to them, Wherever the body is, there will also the vultures be gathered. 18 Jesus told another parable. In a certain city, there was a judge who feared neither God nor man. A widow in that city came to him and said, Avenge me of my adversary. At first, the judge gave her no attention. But afterward he said to himself, Though I do not fear God nor man; I will avenge her because she bothers me and her continual coming to me will wear me out. The Lord said, Hear what the unjust judge said. Shall God not avenge His own elect, who cry day and night to Him, though He has great patience with them? I tell you, He will avenge them speedily. Nevertheless, when the Son of man comes, shall He find faith on the earth? He spoke this parable to those who trusted in their own righteousness, and despised others: Two men went into the temple to pray. One was a Pharisee, and the other a publican. The Pharisee stood and prayed, God, I thank thee that I am not like other men who are extortioners, unjust, adulterers, or even publicans. I fast twice a week and I give tithes of all that I possess. The publican, standing far off, would not so much as lift his eyes to heaven, but struck his breast, said, God be merciful to me a sinner. I tell you, this second man went home justified, but not the first man, for every one that exalts himself shall be abased; and he that humbles himself shall be exalted. Many people brought infants to Jesus that He would touch them. But when the disciples saw the large crowd, they rebuked them. But Jesus called them to Him and said, Let the little children come to me. Do not forbid them for of such is the kingdom of God. Whoever shall not receive the kingdom of God as a little child shall in no way enter therein. A certain ruler asked Him, Good Master, what shall I do to inherit eternal life? Jesus said to him, Why do you call me good? No one is good, except one, that is, God. Know the commandments. Do not commit adultery. Do not kill. Do not steal. Do not bear false witness. Honor thy father and thy mother. And he said, All these commandments I have kept from my youth up. Then Jesus said to him, Yet you lack one thing. Sell all you have and give to the poor. You will have treasure in heaven. Then come and follow me. When he heard this, he was very sorrowful because he was very rich and had many possessions. And when Jesus saw that he was very sorrowful, He said, How difficult it is for those who have riches to enter the kingdom of God! 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. Those who heard this asked, Who then can be saved? Jesus answered, The things which are not possible for men are possible for God. And Peter said, Lo, we have left all, and followed thee. Jesus said to them, Verily I say to you, There is no one who has left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive a great reward in this present time and in life everlasting. Then Jesus took the twelve aside and said to them, Behold, we are going up to Jerusalem where all things that are written by the prophets about the Son of man will be accomplished. He shall be delivered to the Gentiles, and shall be mocked, and spitefully treated, and spit on. They will scourge Him and put Him to death. And, on the third day, He shall rise again. And it came to pass, as He was near Jericho, a blind man sat begging by the wayside. When he was told that Jesus was passing by, he cried, Jesus, thou son of David, have mercy on me. When some told him to hold his peace, he cried out again, Thou son of David, have mercy on me. Jesus stopped and commanded that the blind man be brought to Him. Then Jesus said to the man, What do you want me to do for you? The man said, Lord, that I may receive my sight. Jesus said, Receive thy sight. Thy faith has saved thee. And immediately he received his sight and followed Him, glorifying God. The people, also, when they saw it, gave praise to God. 19 In Jericho there was a rich man named Zacchaeus, who was the head of the publicans. When Jesus passed through the town, Zacchaeus wanted to see Him. Zacchaeus was short of stature and could not see Jesus through the press of the crowd. So he ran ahead and climbed a tree to see Jesus as He passed by. When Jesus came to the place, He looked up, saw him and said, Zacchaeus, make haste and come down. Today I must abide at your house. He hurried down from the tree and received Jesus joyfully. When the people saw this, they all murmured and said that Jesus was gone to be the guest of a man who is a sinner. Then Zacchaeus said, Lord, the half of my goods I give to the poor. If I have taken anything from any one by false accusation, I restore him fourfold. Jesus said to him, Today salvation comes to this house, for now you are also a son of Abraham. The Son of man is come to seek and to save those who were lost. As the people listened to these things, Jesus added a parable, because He was now near Jerusalem and many thought that the kingdom of God should appear immediately. He said therefore, A nobleman went a great distance to receive for himself a kingdom, and to return. He called his ten servants together and delivered over to them ten talents. He said to them, Handle my business until I return. But the citizens hated this nobleman, and sent a message after him, saying, We will not have this man reign over us. After he received the kingdom, he returned and called the servants to him for an accounting of what they had done with the talents. The first servant said, Lord, thy talent has gained ten more. He said to him, Very good. Because you have been faithful in this little matter, you now have authority over ten cities. The second servant said, Lord, the talent has gained another five. He said likewise to him, You now have authority over five cities. Then came another servant who said, Lord, here is your talent which I have kept tied up in a cloth for I feared thee because thou art a hard man. You take up what you have not laid down and reap what you have not sown. He said to this servant, Out of thine own mouth will I judge thee, thou wicked servant. If you knew that I was a hard man, taking up what I laid not down, and reaping what I did not sow, why, then, did you not put the talents in the bank, that, on my return, I would get my own back with interest? Give this talent to the servant who gained ten more. To every one who has, more shall be given. And from him who has not, even the little he has shall be taken away from him. And those who are my enemies and say I should reign over them, bring them here and slay them before me. It came to pass, when Jesus was near Bethphage and Bethany not far from Jerusalem, He called two of His disciples and said, Go into the village over there. When you enter you will find a colt whereon no man has ever sat. Loose him and bring him here. If any man asks you why you untie him say, Because the Lord has need of him. And they that were sent went their way and found everything as He had said to them. As they were loosing the colt, the owners said to them, Why do you loose the colt? They said, The Lord has need of him. And they brought him to Jesus, cast their garments upon the colt, and set Jesus thereon. And as He went, they spread their clothes in the way. When He was near 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 they had seen. They called out, Blessed be the King that comes in the name of the Lord. Peace in heaven and glory in the highest. Some of the Pharisees from among the multitude said to Him, Master, rebuke thy disciples. Jesus answered, I tell you, if they held their peace, the stones would immediately cry out. When He was near, He beheld the city, and wept over it, saying, If thou had known, even thou, at least in this thy day, the things which belong to thy peace! But now they are hid from your eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because you knew not the time of thy visitation. Jesus went into the temple and began to cast out those who sold and those who bought; saying to them, It is written: My house is the house of prayer, but ye have made it a den of thieves. He taught daily in the temple. But the chief priests, scribes, and ruler of the people sought to destroy Him, but could not find a way to do it because all the people were very glad to hear Him. 20 One day, as Jesus taught the people in the temple and preached the gospel, the chief priests and scribes came in with the elders, and said to Him, Tell us by what authority you do these things and who gives you this authority? Jesus said to them, I will ask you something also. Tell me, the baptism of John, was it from heaven, or of men? They discussed it among themselves, saying, If we say, From heaven; He will say, Why, then, did you not believe him? And if we say, Of men; the people will stone us for they are persuaded that John was a prophet. Finally, they told Jesus that they could not tell where it came from. And Jesus said to them, Neither do I tell you by what authority I do these things. Then Jesus told the people a parable. A man planted a vineyard, then let it out to husbandmen, and he went into a far country for a long time. At the season he sent a servant to the husbandmen to get the fruit of the vineyard, but the husbandmen beat him, and sent him away empty. Again he sent another servant. They beat him also, and treated him shamefully, and sent him away empty. And again he sent a third servant. They wounded him and cast him out. Then the lord of the vineyard said, What shall I do? I will send my beloved son. They will respect him when they see him. But, when the husbandmen saw him, they said, This is the heir. Let us kill him so the inheritance will be ours. So they cast him out of the vineyard and killed him. What, therefore, shall the lord of the vineyard do to them? He shall come and destroy these husbandmen, and shall give the vineyard to others. When the people heard this, they said, God forbid. Jesus looked at them and said, What is this then that is written: The stone that the builders rejected, has become the cornerstone? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder. The chief priests and the scribes then wanted to lay hands on Him but they feared the people who saw clearly that He had spoken this parable against them. They had Him watched and they sent out spies. They looked for ways to take hold of His words so they could deliver Him to the power and authority of the governor. They asked Him, Master, we know that you say and teach the way of God. Is it lawful for us to give tribute to Caesar? Jesus perceived their craftiness and said, Why test me? Show me a coin. Whose image and superscription is on it? They answered and said, Caesar's. Jesus said to them, Render, therefore, to Caesar the things that are Caesar's, and to God the things that are God's. They marvelled at His answer and had to hold their peace. Then some of the Sadducees, who deny the resurrection, came to Him and said, Master, Moses wrote, If any man's brother dies, having a wife, and he dies without children, his brother should take his wife, and raise up seed to his brother. Now there were seven brothers. The first took a wife and died without children. The second took her as a wife and he died childless. The third took her; and, in like manner, all seven. They died and left no children. Last of all the woman died also. Now, in the resurrection, whose wife is she? Each of the seven had her as a wife. Jesus said to them, The children of this world marry, and are given in marriage. But those who are worthy of obtaining that world and the resurrection from the dead, neither marry, nor are given in marriage, nor can they die anymore. They are equal to the angels; and are the children of God, being the children of the resurrection. And, furthermore, Moses, at the bush, called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. He is not a God of the dead, but of the living. All live for Him. Then some of the scribes said, Master, thou has said well. And, after that, they dared not ask Him any more questions. But Jesus said to them, How can they say that Christ is David's son? David, himself, said in the book of Psalms, The Lord said to my Lord, Sit thou on my right hand until I make your enemies your footstool. David, therefore, called him Lord, how is he, then, his son? Then, before the multitude, He said to His disciples, Beware of the scribes who like to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts. They devour widows' houses, and, for a show, make long prayers. They shall receive greater damnation. 21 Jesus watched as the rich men cast their gifts into the treasury. Then He noticed a poor widow casting in two small coins. He said to His disciples, this widow has cast in more than all the rest put together. The rich have given out of their abundance, but she, out of her poverty, cast in all the living she had. Then some spoke about the temple and how it was adorned with golden tones and beautiful gifts. Jesus said, As for these things which ye behold, the days will come, when every stone shall be thrown down and there shall not be left one stone upon another. Then His disciples asked Him, Master, when shall these things happen? And what sign will there be when these things shall come to pass? Jesus said, Take heed so you are not deceived, for many shall come in my name, saying, I am Christ. Do not go after them. When ye hear of wars and commotions, do not be terrified for these things must first come to pass. But the end is not yet come. Then He said, Nation shall rise up against nation, and kingdom against kingdom. There will be great earthquakes, famines, and pestilence in divers places. There will be fearful sights and great signs from heaven. But before all these, they shall lay their hands on you, and persecute you. They shall deliver you up to the synagogues, and into prisons, and before kings and rulers for my name's sake. It will fall on you to give a testimony. Settle it in your hearts not to meditate beforehand about what ye shall answer. I will give you the words and wisdom which your adversaries shall not be able to refute or deny. You shall be betrayed by parents, brethren, kinsfolks, and friends; some of you shall they cause to be put to death. And ye shall be hated by all men for my name's sake. But there shall not be a hair on your head that will perish. In your patience carefully guard your souls, and when ye see Jerusalem compassed with armies, then know that the desolation is near. Then let those who are in Judaea flee to the mountains; and let those who are in the midst of it get away; and do not let those out in the country enter in. These are the days of vengeance, when all things that are written will be fulfilled. There shall be great distress in the land and wrath upon the people. They shall fall by the sword, and shall be led away as captives into all nations. Jerusalem shall be trodden down until the time of the Gentiles is fulfilled. There shall be signs in the sun, in the moon, and in the stars. The entire earth shall be in distress, nations will be in crisis as the sea and the waves roar. Hearts shall fail from fear and from looking after those things that are happening on the earth, for the powers of heaven will be shaken. And then they shall see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draws near. Then Jesus told a parable. He said, Behold the fig tree, and all the trees. When new shoots come forth, you see and, inside you know, that summer is close at hand. So, likewise, when ye see these things come to pass, know that the kingdom of God is near at hand. I say to you, This generation shall not pass away, until all this is fulfilled. Heaven and earth shall pass away, but my words shall not pass away. And watch yourselves, lest at any time your hearts be overcharged with self-indulgence, and drunkenness, and cares of this life, and that day comes and you are unaware and unprepared. For, as a snare, it shall come on all who dwell on the face of the earth. Watch, therefore, and pray always, so you may be counted worthy to escape these things that shall come to pass, and to stand before the Son of man. During the day Jesus taught in the temple. At night He went out of the city and abode in the mount called the mount of Olives. People came to the temple early in the morning to hear Him. 22 The feast of unleavened bread, which is called the Passover, was near. The chief priests and scribes sought how they might kill Him; for they feared the people. Then Satan entered into Judas Iscariot who was one of the twelve. He approached the chief priests and captains and said he was willing to betray Jesus to them. They were glad and agreed to give him money. He gave a promise and then sought an opportunity to betray Him. Then came the day of unleavened bread, when the passover must be killed. Jesus sent Peter and John, saying, Go and prepare the passover that we may eat. They said to Him, Where do you want us to go to prepare? Jesus said, When you enter the city, a man, bearing a pitcher of water, will meet you, follow him into the house he enters. Say to the good man of the house, The Master says to thee, Where is the guestchamber where I shall eat the passover with my disciples? He shall show you a large furnished upper room. Prepare everything there. They went and found everything as He said to them. And there they prepared the passover. When the hour came, Jesus sat down with the twelve apostles. He said to them, I have looked forward to sharing this passover with you before I suffer, for I tell you, I will not eat again until the kingdom of God is fulfilled. He took a cup, gave thanks, and said, Take this, and divide it among yourselves, for I tell you, I will not drink of the fruit of the vine until the kingdom of God comes. Then He took bread, and gave thanks, and broke it, and gave it to them, saying, This is my body which is given for you. Do this in remembrance of me. Likewise, after supper, He took a cup, saying, This cup is the new testament, my blood which is shed for you. But, behold, the hand of him that betrays me is with me at the table. The Son of man goes as it was determined, but woe to that man by whom He is betrayed! They began to enquire among themselves, which of them it was that could do this thing. There was also a strife among them about which of them should be counted the greatest. Jesus said, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But, among you this shall not be so for he that is greatest among you, let him be as the younger; and he that is chief, let him be as he that serves. Which is greater, he that sits at the table or he that serves? Is it not he that sits at the table? Yet I am among you as He that serves. You are the ones who have stood by me in my temptations. I appoint to you a kingdom, as my Father has appointed to me, so you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel. The Lord said, Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat. But I have prayed for you, that your faith would not fail. When you are converted, strengthen your brothers. Peter said, Lord, I am ready to go with thee, both into prison, and to death. And Jesus said, I tell you, Peter, the cock shall not crow this day before you shall three times deny that you know me. Then He said to them, When I sent you without purse, and scrip, and shoes, did you lack anything? And they said, Nothing. Then He said, But now, he that has a purse let him take it, and likewise, his scrip, and he that has no sword, let him sell his garment and buy one. For I say to you, this that is written must yet be accomplished in me: He was reckoned among the transgressors. The things concerning me have an end. They said to Him, Lord, look, here are two swords. And Jesus said to them, It is enough. He went out and up into the mount of Olives; and His disciples followed Him. At a certain spot He said to them, Pray that you do not enter into temptation. He withdrew, about a stone's cast, and knelt down, and prayed, saying, Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done. There appeared an angel from heaven to strengthen Him because He was in agony. He prayed more earnestly, and His sweat was like great drops of blood falling on the ground. When He rose up from prayer and returned to His disciples, He found them sleeping. Jesus said to them, Why sleep? Rise and pray lest you enter into temptation. And while He yet spoke, a crowd appeared, and he that was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, Judas, do you betray the Son of man with a kiss? When the disciples saw what was going to happen, they said to Him, Lord, shall we strike with the sword? And one of them smote the servant of the high priest and cut off his right ear. But Jesus said, Enough. No more of this. He touched the servant's ear and healed him. Then Jesus said to the chief priests, and captains of the temple, and the elders in the crowd, Why do you come out armed with staves and swords as against a thief when I was daily with you in the temple and you could have stretched forth your hands against me? But this is your hour, and the power of darkness. Then they took Him, and led Him into the high priest's house. Peter followed from afar. As they had kindled a fire in the midst of the hall and warmed themselves, Peter sat down among them. But a certain maid noticed him. She looked closely at him and said, This man was also with Him. Peter denied Him, saying, Woman, I know Him not. After a little while another saw him and said, Thou art one of them. Peter said, No, I am not. About an hour later, another person said, Of a truth, this fellow was with Him for he is a Galilaean. Peter said, I know not what thou sayest. And immediately, while he was still speaking, the cock crowed. The Lord turned and looked upon Peter. And Peter remembered the word of the Lord, how He said to him, Before the cock crows, thou shalt deny me three times. Peter went out and wept bitterly. The men that held Jesus mocked Him, and smote Him. and when they had blindfolded Him, they struck Him in the face, and said, Prophesy, who is it that smote thee? And they said many other blasphemies against Him. As soon as it was day, the elders and the chief priests and scribes came together. They led Him into their council, saying, Art thou the Christ? Tell us. Jesus said, If I tell you, you will not believe, and if I also ask you, you will not answer me or let me go. Hereafter shall the Son of man sit on the right hand of the power of God. Then they all said, Art thou then the Son of God? And He said to them, Ye say that I am. Then they said, What need we of any further witness? We ourselves have heard it from His own mouth. 23 The whole multitude arose and led Him to Pilate. They began to accuse Him, saying, We found this man misleading the people, opposing the tribute tax to Caesar, saying that He is Christ, a king. Pilate asked Him, Art thou the King of the Jews? Jesus answered, Thou sayest it. Then Pilate said to the chief priests and the people, I find no fault in this man. They became fierce, saying, He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man was a Galilaean. As soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was in Jerusalem at that time. When Herod saw Jesus, he was exceedingly glad. Herod had wanted to see Him for a long time because he had heard many things about Him. Herod hoped to see some miracle done by Him. Then he asked Jesus many questions but He answered nothing. The chief priests and scribes stood and vehemently accused Him. Herod and his soldiers treated Him spitefully and mocked Him. They arrayed Him in a gorgeous robe, and sent Him back to Pilate. Pilate and Herod, who had been bitter enemies, became friends that day. When he had called together the chief priests and the rulers and the people, Pilate said to them, You have brought this man to me as one who stirs up the people, and, having examined Him before you, I have found no fault in this man regarding those things of which you accuse Him, nor did Herod for he sent Him back. I will, therefore, chastise Him and release Him. (For of necessity he must release one to them at the feast.) They cried out all at once, saying, Away with this man. Release Barabbas to us. Pilate therefore, wanting to release Jesus, spoke again to them. But they cried louder, saying, Crucify Him, crucify Him. Pilate said to them the third time, Why, what evil has He done? I have found no cause to put Him to death. I will chastise Him and let Him go. Immediately and with loud voices, they demanded that He be crucified. The voices of the chief priests prevailed and Pilate gave sentence that it be as they demanded. He released to them Barabbas, who was in prison for sedition and murder, and turned Jesus over to them. And as they led Him away, they laid hold upon a man named Simon, a Cyrenian, who was coming out of the country. They laid the cross on him to carry for Jesus. Many women followed Jesus, crying and lamenting. Jesus turned to them and said, Daughters of Jerusalem, weep not for me, but weep for yourselves and your children. The days are coming, in which they shall say, Blessed are the barren, and the wombs that never bore, and the breasts that never nursed. Then they shall say to the mountains, Fall on us; and to the hills, Cover us. For if these things happen when the wood is green, what will happen when it is dry? There were also two others, both criminals, who were led with Him to be put to death. When they came to the place called Calvary, they crucified Him and the two criminals, one on the right hand, and the other on the left. Then Jesus said, Father, forgive them, for they know not what they do. They divided His garments by casting lots. The people who stood looking on, and the rulers with them, derided Him, saying, He saved others. Let Him save Himself, if He is Christ, the chosen of God. And the soldiers mocked Him, coming to Him and offering Him vinegar. They said, If thou be the king of the Jews, save thyself. Over Him, they hung a sign written in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS. One of the criminals said to Him, If thou be Christ, save thyself and us. But the other criminal rebuked him, saying, Have you no fear of God for you are in the same condemnation? We have been justly condemned for our deeds but this man has done nothing. He said to Jesus, Lord, remember me when you come into your kingdom. And Jesus said to him, Today you will be with me in paradise. It was about the sixth hour. There was a darkness over all the earth until the ninth hour. The sun was darkened, and the veil of the temple was torn in the middle when Jesus cried out with a loud voice, Father, into thy hands I commend my spirit, and He took His last breath. When the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. All the people that came together to that sight, beholding the things which were done, returned home beating their breasts. And the women that followed Him from Galilee, stood far off and watched these things. There was a just and good man named Joseph, a member of the council who did not consent to this deed. He was from the Jewish city of Arimathaea and was awaiting the kingdom of God. He went to Pilate and asked for the body of Jesus. Joseph took the body down, wrapped it in linen, and laid it in a new sepulchre that was hewn in stone. It was the day of preparation and the sabbath was about to begin. The women who came with Jesus from Galilee followed along. They beheld the sepulchre and how His body was laid. They returned and prepared spices and ointments, then rested on the sabbath day according to the commandment. 24 On the first day of the week, very early in the morning, they went to the sepulchre with the spices they had prepared, and certain others were with them. They found the stone rolled away and they went in, but did not find the body of the Lord Jesus. The women were perplexed and, behold, two men stood by them in shining garments. In fear, they bowed down their heads. Then the two said to them, Why do you seek the living among the dead? He is not here, but is risen. Remember how He spoke to you when He was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, be crucified, and the third day rise again? And they remembered His words. They left the sepulchre and told all these things to the eleven, and to all the rest. It was Mary Magdalene; Joanna; Mary, the mother of James; and other women that were with them who told these things to the apostles. Their words seemed like idle tales and they did not believe them. Then Peter arose and ran to the sepulchre. Stooping down, he saw the linen clothes laid by themselves and he left, wondering about what could have happened. That same day two of them went to a village called Emmaus, which was a few miles from Jerusalem. They talked over the things that had happened. And, while they were talking, Jesus drew near and walked with them. But their eyes were prevented from recognizing Him. Jesus said to them, What were you discussing as you walked along that made you look so sad? One of them, whose name was Cleopas, said to Him, Are you a stranger in Jerusalem and do not know the things that have come to pass these days? He said to them, What things? They said, About Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death and crucified Him. We trusted that He would redeem Israel and, besides all this, today is the third day after these things were done. Some of the women of our group astonished us. They went early to the sepulchre and, when they did not find His body, they came back and said they had also seen a vision of angels who said that He was alive. Then some of those who were with us went to the sepulchre and found it was as the women said, but they did not see Him. Then He said to them, O fools, and slow of heart to believe all that the prophets have spoken. Should the Messiah not have suffered these things and not enter into His glory? Beginning with Moses and all the prophets, He pointed out to them all the things in the scriptures concerning Himself. They drew near the village where they were going and He made as though He would have gone further. But they said, Stay with us. It is almost evening and the day is far spent. Jesus went in with them. As He sat with them, He took bread, blessed it, and broke it, and gave it to them. Their eyes were opened and they knew Him; and He vanished out of their sight. They said to eachother, Did our hearts not burn within us while He talked with us along the way and while He opened the scriptures to us? They rose up right away and returned to Jerusalem. They found the eleven and those who were with them, saying, The Lord is risen indeed, and has appeared to Simon. Then they told what happened to them and how they recognized Him by the breaking of the bread. Then, as they spoke, Jesus stood in the midst of them and said, Peace be to you. But they were terrified and supposed they saw a spirit. But He said to them, Why are you troubled? And why do doubts arise in your hearts? Behold my hands and my feet. Touch me and see me; for a spirit does not have flesh and bones as you see I have. When He had thus spoken, He showed them His hands and His feet. And while they were still astonished, He said to them, Have you anything to eat? They gave Him a piece of broiled fish and a piece of a honeycomb. He took it and ate it before them. He said, These are the words I spoke to you while I was yet with you, that all things must be fulfilled which were written in the law of Moses and in the prophets, and in the psalms, concerning me. Then He opened their understanding, that they might know the scriptures. He said to them, Thus it is written that the Messiah would suffer and rise from the dead on the third day and that repentance for the forgiveness of sins should be preached in His name among all nations, beginning from Jerusalem. You are witnesses to these things. Behold, I send the promise of my Father upon you. Stay in the city of Jerusalem until you are filled with power from on high. He led them out as far as Bethany, and He lifted up His hands, and blessed them. While He blessed them, He was parted from them and taken up into heaven. They worshipped Him and returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God. Amen. ----- The Gospel of John 1. In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him. Without Him nothing was made. In Him was life; and the life was the light of men. The light shines in darkness; and the darkness cannot overtake it. There was a man sent from God whose name was John. He came to bear witness of the light that all men through Him might believe. John was not that light, but was sent to bear witness of that light. That was the true light, which enlightens everyone who comes into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came to His own, and His own received Him not. But as many as received Him, to them He gave power to become the children of God, even to those who believe in His name; those who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh and dwelt among us. And we beheld His glory, the glory of the only son of the Father, full of grace and truth. John bore witness of Him and cried, saying, This is He of whom I spoke. He who comes after me is above me because He existed before me. We have all received of His fullness, grace for grace. For the law was given by Moses, but grace and truth came by Jesus Christ. No man has seen God at any time. The only Son, who is in the bosom of the Father, has revealed Him. And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? He confessed and did not deny, I am not the Christ. They asked him, What then? Art thou Elias? He said, I am not. Art thou that prophet? He answered, No. Then they said to him, Who art thou that we may give an answer to those who sent us? What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as was said by the prophet Isaiah. Those sent by the Pharisees asked him, Then why do you baptize if you are not the Messiah or Elias or that prophet? John answered, I baptize with water, but one stands among you whom you do not know. It is He who, coming after me, is above me and whose foot straps I am not worthy to unloose. These things were done in Bethabara beyond Jordan where John was baptizing. When John saw Jesus coming toward him, he said, Behold the Lamb of God who takes away the sin of the world. This is He of whom I said, After me comes a man who is above me because He was before me. I knew Him not, only that He would be made manifest to Israel. Therefore I came baptizing with water. John bore record saying, I saw the Spirit descending from heaven like a dove and remain on Him. I knew Him not except the one who sent me to baptize told me, On whomever you see the Spirit descending and remaining, this is He who baptizes with the Holy Spirit. I saw Him, and now witness that this is the Son of God. The next day John and two of his disciples saw Jesus as He walked. John said, Behold the Lamb of God! The two disciples heard John speak and followed Jesus. Jesus turned, saw them following, and said to them, What are you looking for? They said, Master, where are you staying? He said to them, Come and see. It was about the tenth hour. They went and saw where He stayed and spent the rest of that day with Him. One of the two who heard John speak and followed Jesus was Andrew, Simon Peter's brother. First he found his brother, Simon, and said to him, We have found the Christ, and he brought him to Jesus. When Jesus saw him He said, Thou art Simon the son of John. Thou shalt be called Peter. A day later, Jesus went into Galilee and found Philip. He said to him, Follow me. Philip was of Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said, We have found the one who Moses and the prophets wrote about, Jesus of Nazareth, the son of Joseph. Nathanael said, Can any good thing come out of Nazareth? Philip said to him, Come and see. Jesus saw Nathanael coming and said, Behold, an Israelite in whom there is no guile! Nathanael said to Him, How do you know me? Jesus answered, Before Philip called you, when you were under the fig tree, I saw you. Nathanael answered and said to Him, Rabbi, Thou art the Son of God. Thou art the King of Israel. Jesus said, Because I said I saw you under the fig tree you believe? You will see greater things than these. You will see heaven open and the angels of God ascending and descending upon the Son of man! 2. Three days later there was a marriage in Cana of Galilee. The mother of Jesus was there. Jesus and His disciples were invited to the marriage. When they ran out of wine, the mother of Jesus said to Him, They have no wine. Jesus said, But what am I to do? My hour is not yet come. His mother said to the servants, Whatever He tells you to do, do it. There were six stone waterpots, used according to the manner of the Jews for purifying. Jesus said to the servants, Fill the pots with water. They filled them to the brim. Then He said to them, Draw out now and carry them to the governor of the feast. When the governor of the feast tasted the water that was made wine, he called the bridegroom to him and said, At the beginning, every man sets out the good wine, and, when men have drunk well, then he sets out the lesser, but you have kept the good wine until now! This beginning of miracles Jesus did in Cana of Galilee. He showed forth His glory and His disciples believed in Him. After this He went down to Capernaum and took along His mother, brothers, and His disciples. They remained there for a few days. Since the feast of Passover was at hand, Jesus went to Jerusalem. There He found, sitting in the temple, all those who sold oxen and sheep and doves and changers of money. When He had made a scourge of small cords, He drove them all out of the temple. He overthrew the tables. He said to those who sold doves, Take these things away. Make not my Father's house a house of merchandise. Here His disciples remembered that it was written: The zeal of thine house has eaten me up. The Jews then said to Him, What sign do you show us for doing this? Jesus answered, Destroy this temple, and in three days I will raise it up. The Jews said, It took forty-six years to build this temple and you will raise it up again in three days? But Jesus spoke of the temple of His body. Therefore, when He was raised from the dead, His disciples remembered what He had said and they recalled the scripture and the words Jesus had spoken. When He was in Jerusalem at the Passover feast, many believed in His name when they saw the things He did. But Jesus did not commit or trust Himself to them. 3. There was a man named Nicodemus, a Pharisee and a ruler of the Jews. He came to Jesus at night and said to Him, We know that you are from God because no man can do the miracles that you do unless God is with Him. Jesus answered, I tell you, unless a man is born again, he cannot see the kingdom of God. Nicodemus asked, How can a man be born when he is old? Can he enter his mother's womb again and be born? Jesus answered, Unless one is born of water and of the Spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. Do not marvel that I said, You must be born again. The wind blows and you hear the sound but cannot tell from where it comes or to where it goes. So it is with those born of the Spirit. Nicodemus said, How can these things be? Jesus answered, Art thou a master of Israel and do not know these things? Verily, I say to you, We speak what we know, testify that we have seen, and you do not accept our witness. If I tell you about earthly things and you do not believe, how can you believe if I tell you of heavenly things? No man has ascended up to heaven except He that came down from heaven, the Son of man. As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, so that whoever believes in Him will not perish but have eternal life. God so loved the world that He gave His only Son so that whoever believes in Him will not perish, but have everlasting life. God did not send His Son into the world to condemn the world but, that the world, through Him, might be saved. He who believes in Him is not condemned. He who does not believe is condemned already because he has not believed in the name of the only begotten Son of God. And this is the condemnation: light came into the world and men loved darkness rather than light because their deeds were evil. Everyone who does evil hates the light and does not come into the light lest his deeds be exposed. But whoever lives the truth, comes to the light that his deeds may be shown as a reflection of God. After these things Jesus and His disciples went into the land of Judaea. He stayed with them and baptized. John was also baptizing in Aenon, near Salim. There was an abundance of water, so many people came to be baptized. This was before John was cast into prison. A question arose between some of John's disciples and the Jews about purifying. They went to John and said, Rabbi, He that was with you beyond Jordan, of whom you testified, baptizes and all men come to Him. John answered, A man can receive nothing unless it is granted him from heaven. You, yourselves, bear me witness that I said I am not the Christ but that I have been sent before Him. He who has the bride is the bridegroom, but the friend of the bridegroom, who stands and hears Him, rejoices greatly because of the bridegroom's voice. So, my joy is fulfilled. He must increase, but I must decrease. He who comes from above is above all. He who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. All that He has seen and heard He testifies and no one accepts it. He who has received His testimony has set to his seal that God is true, for He whom God has sent speaks the words of God because God gives Him the Spirit without limit. The Father loves the Son and has given all things into His hand. He who believes in the Son has everlasting life. He who does not believe in the Son will not see life but will see the wrath of God. 4. When the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, though it was not Jesus Himself who baptized but His disciples, He left Judaea and went back to Galilee. He needed to go through Samaria. He came to a city of Samaria called Sychar, near Jacob's well, the parcel of land that Jacob gave to his son Joseph. Jesus, weary from the journey, sat down on the well. It was about the sixth hour. A woman of Samaria came to draw water. Jesus asked her for a drink of water. His disciples had gone into the city to buy food. She said to Him, How is it that you, being a Jew, ask me for a drink, a woman of Samaria? The Jews have no dealings with the Samaritans? Jesus said to her, If you knew the gift of God, and who it is who asks for a drink, you would have asked Him for a drink and He would have given you living water. The woman said to Him, Sir, You have nothing to draw with and the well is deep. From where would you get that living water? Art Thou greater than our father, Jacob, who gave us the well and drank from it himself, as did his children and his cattle? Jesus answered, Whoever drinks of this water will thirst again. But whoever drinks of the water that I give will never thirst. The water that I give will be a well of water springing up in him into everlasting life. The woman said to Him, Sir, give me this water so I do not thirst and never have to come here to draw it. Jesus said to her, Go, call your husband and come back. The woman answered, I have no husband. Jesus said to her, You say rightly when you say, I have no husband, for you have had five husbands. He who is with you now is not your husband. In that you speak truly. The woman said to Him, Sir, I see that you are a prophet. Our fathers worshipped in this mountain and you say that Jerusalem is the place where men should worship. Jesus said to her, Woman, believe me, the hour will come when you will not worship the Father in this mountain or at Jerusalem. You worship what you do not know. We worship what we know because salvation comes from the Jews. But the hour comes, and is now, when the true worshippers will worship the Father in spirit and in truth. The Father seeks such people to worship Him. God is a Spirit. Those who worship Him must worship Him in spirit and in truth. The woman said to Him, I know that a Messiah comes who is called Christ. When He comes He will tell us all things. Jesus said to her, I am He who is speaking with you. At this time His disciples came back. They marvelled that He talked with the woman. Yet no one asked, Why do you talk to her? The woman then left her waterpot and went on her way. When she was back in the city she said, Come, see a man who told me all the things I have ever done. Is not this the Christ? Then the people left the city and came to Him. Meanwhile His disciples said, Master, eat. But Jesus said to them, I have food to eat that you know not of. At this, the disciples questioned eachother, has any man brought Him something to eat? Jesus said to them, my food is to do the will of Him who sent me and to complete His work. Do you not say, There are still four months until the harvest? Behold, I say to you, Lift up your eyes and look on the fields. They are ready to harvest right now. He who reaps now receives wages and gathers fruit for life eternal, so that both he who sows and he who reaps may rejoice together. Herein is the truth of the saying: One sows and another reaps. I sent you to reap where you have not toiled. Others have done the labor and you are sharing the benefits. Many of the Samaritans of that city believed in Him because of the woman's testimony. When they went to meet Him, they besought Him to stay with them. Jesus remained there two days. Many more believed because of His own word. They said to the woman, Now we believe, not because of what you said but because we have heard Him ourselves and know that this is indeed the Christ, the Savior of the world. Then He went into Galilee, where He found the truth in the saying: a prophet has no honor in his own country. When He came into Galilee, they received Him after having seen all the things that He did at the Passover feast in Jerusalem because they were there also. Jesus returned to Cana of Galilee where He turned the water into wine. There was a nobleman of Capernaum, whose son was sick. When he heard that Jesus left Judea and was in Galilee, he went there to Him and besought Him to come down and heal his son who was near death. Then Jesus said to him, Unless you see signs and wonders you will not believe. The nobleman said to Him, Sir, come before my child dies. Jesus said to him, Go thy way. Thy son lives. The man believed the word of Jesus and he went on his way. As he was going along, his servants met him and said, Thy son lives. Then he inquired at what hour the son began to mend. They said, Yesterday at the seventh hour the fever left him. The father knew that this was the same hour in which Jesus said to him, Thy son lives. And he believed, and his whole house believed. This is the second miracle Jesus did when He came to Galilee from Judaea. 5. After this there was a feast of the Jews. Jesus went up to Jerusalem. At Jerusalem, by the sheep market, there is a pool with five decks called Bethesda. On these platforms lay many who are blind, crippled, and infirm. They wait for the moving of the water. At a certain season, an angel goes into the pool and stirs it. Whoever first steps in is healed of disease. There was a man who had an infirmity for thirty-eight years. When Jesus saw him and knew that he had been in that condition such a long time, He said to him, Wilt thou be made whole? The sick man answered, Sir, I have no one to put me into the pool when the water is stirred. Jesus said to him, Rise. Take up your bed and walk. Immediately the man was made whole. He picked up his mat and walked. This was on the sabbath day. The Jews said to the man who was cured, It is the sabbath day. It is not lawful for you to carry your bed. He answered and said, He who made me whole said to me, Take up your bed and walk. Then they asked him, Who was it who said to you, Take up you bed and walk? But the man who was healed did not know who it was because Jesus left the crowd that had gathered there. Afterward Jesus found the man in the temple and said, Behold, thou art made whole. Sin no more lest a worse thing comes to you. Then the man left and told the Jews that it was Jesus who had healed him. Therefore, the Jews persecuted Jesus. They wanted to slay Him because He had done this on the sabbath day. But Jesus answered and said to them, My Father works now, so I work. Now the Jews wanted all the more to kill Him because He not only had broken the sabbath but He also said that God was His Father, making Himself equal to God. Jesus addressed this and said, The Son can do nothing of Himself except what He sees the Father do. Whatever the Father does, the Son does the same. For the Father loves the Son and shows Him all the things that He Himself does. And He will show Him even greater works than these. Just as the Father raises the dead and gives life, so the Son gives life to whom He will. The Father judges no man, but has turned over all judgment to the Son. This is so all men honor the Son as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. Verily, I say to you, He who hears my word and believes Him who sent me has everlasting life and will not be condemned but will pass from death to life. I tell you, The hour is coming, and is now, when the dead will hear the voice of the Son of God. Those who hear will live, for as the Father has life in Himself, so He has given the Son life in Himself. The Father has given Him authority to exercise judgment because He is also the Son of man. Marvel not at this because the hour is coming in which all who are in graves will hear His voice and come forth. Those who have done good will go to the resurrection of life. Those who have done evil will go to the resurrection of condemnation. I can do nothing on my own. I judge as I hear, and my judgment is just because I do not seek my own will but the will of the Father who sent me. If I bear witness of myself, my witness is not true. There is another who bears witness of me; and I know that his witness of me is true. You sent for John and he gave testimony to the truth. Though I do not require testimony from man, I say this so you may be saved. He was a burning and a shining light and you were willing, for a time, to rejoice in his light. But I have greater witness than that of John. The works that the Father has given me to complete are a testimony on my behalf. Furthermore, the Father Himself has borne witness of me. You have never heard His voice nor seen His shape and you do not have His word abiding in you because you do not believe the one He sent. You search the scriptures and think that in them you have eternal life. They testify of me. Yet you will not come to me for that life! I do not require praise from men but I know that you do not have the love of God in you. I came in my Father's name and you do not receive me. But if another comes in his own name, you will receive him. How can you believe when you only value honors from eachother and do not seek the honor that can come only from God? Do not think that I will accuse you to the Father. The one who will accuse you is Moses, in whom you trust. If you really believed Moses you would believe me because he wrote about me. But if you do not believe his writings, how can you believe my words? 6. After these things Jesus went across the sea of Galilee, which is the sea of Tiberias. A large crowd followed Him because they saw the miracles He did on those who were diseased. Then Jesus took His disciples up into a mountain. It was near the time of Passover. When Jesus saw the large crowd, He said to Philip, How can we buy food for them to eat? He said this to test Philip because Jesus Himself knew what He would do. Philip answered Him, All of the bread we could get would not be enough for everyone in this crowd to take even a little. One of Jesus' disciples, Andrew, Simon Peter's brother, said to Him, There is a boy here who has five barley loaves and two small fish. But what are they among so many? Jesus said, Have the men sit down on the grass. So the men, about five thousand, sat down. Then Jesus took the loaves. When He had given thanks, He distributed them to the disciples, and the disciples gave them to those who were seated. Then Jesus did the same thing with the fish. When all were filled, He said to His disciples, Gather up the fragments that remain so that nothing is wasted. The disciples filled twelve baskets with the leftover fragments of the five barley loaves. Those who saw the miracle that Jesus did, said, This is truly that prophet that is supposed to come into the world. When Jesus sensed they were about to come and take Him by force to make Him a king, He went into the mountains. It was now evening. the disciples went down to the sea and got in a boat to go to Capernaum. It grew dark and a great wind began to stir up the sea. When they had rowed a few miles, they saw Jesus walking on the sea and drawing near the boat. They were afraid. But He said to them, It is I. Be not afraid. As they welcomed Him into the boat, they were immediately at the land where they were heading. The next day, the people who stood on the opposite shore saw that there was no other boat there, except the one His disciples entered. They knew that the disciples left alone and Jesus did not go with them. Other boats from Tiberias came near the place where they ate bread after the Lord had given thanks. When all these people saw that neither Jesus nor His disciples were there, they took boats to Capernaum to look for Him. When they found Jesus on the other side of the sea, they said to Him, Rabbi, when did you come here? Jesus answered, You seek me not because you saw the miracles, but because you ate of the loaves and were filled. Do not labor for food that perishes but for the food that endures for life everlasting. This is what the Son of man will give you for on Him the Father has set His seal. Then they asked Him, What is that work? Jesus said, This is the work of God, that you believe in the one He sent. They asked, What sign can you give us that we may see and believe you? What can you do? Our fathers ate manna in the desert; as it is written: He gave them bread from heaven to eat. Jesus said, I tell you, it was not Moses who gave that bread from heaven. My Father gave you the true bread from heaven; for the bread of God is He who came down from heaven to give life to the world. Then they said, Lord, give us this bread forever. Jesus said to them, I am the bread of life. He who comes to me will never hunger. He who believes in me will never thirst. But I also told you that, although you have seen me, you do not believe me. All that the Father gives me will come to me and I will not cast out anyone who comes to me, because I came down from heaven, not to do my own will, but the will of the one who sent me. And it is the will of the one who sent me that I lose nothing of what He gave me, but should raise it up on the last day. It is the will of the Father who sent me, that every one who sees the Son and believes in Him will have everlasting life. And I will raise him on the last day. The Jews murmured about Him because He said, I am the bread that came down from heaven. They said, Is this not Jesus, the son of Joseph, whose father and mother we know? How can He say, I came down from heaven? Jesus said to them, Do not murmur among yourselves. No one can come to me unless the Father who sent me draws him to me. And I will raise him up on the last day. It is written in the prophets: They will all be taught by God. Everyone who has heard and has learned about the Father, comes to me. He who believes in me has everlasting life. I am the bread of life. Your ancestors ate manna in the wilderness and still died. This is the bread that comes down from heaven that a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread he will live forever. And the bread that I give is my flesh which I give for the life of the world. The Jews argued among themselves, saying, How can this man give us His flesh to eat? Then Jesus said to them, I tell you, unless you eat the flesh of the Son of man and drink His blood, you have no life within you. Whoever eats my flesh and drinks my blood has eternal life. I will raise him up on the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood lives in me and I live in him. The living Father has sent me and I live by the Father. Therefore, he who feeds on me will also live by me. This is that bread that came down from heaven and not the manna your fathers ate. He who partakes of this bread will live forever. Jesus taught this in the synagogue at Capernaum. When they heard this, many of His disciples said, These are hard words. Who can hear it? Jesus knew that His disciples murmured at it and said, Does this offend you? What if you see the Son of man ascend up where He was before? It is the spirit that is life. The flesh means nothing. The words I speak are about spirit and about life. But there are some of you who do not believe. Jesus knew from the beginning who did not believe and who would betray Him. He said, That is why I told you that no man can come to me unless it is granted by my Father. From that time many of His followers went back and walked with Him no more. Then Jesus said to the twelve, Will you also go away? Simon Peter answered, Lord, to whom will we go? You have the words of eternal life. We believe and are sure that you are Christ, the Son of the living God. Jesus said, Have I not chosen you twelve and yet, one of you is a devil? He spoke of Judas Iscariot who would betray Him. 7. After these things Jesus walked in Galilee. He would not go into Judea because the Jews sought to kill Him. However, the Jewish feast of tabernacles was at hand. His brothers said to Him, Leave here and go into Judaea so your disciples may also see the works you do. No one can work in secret if he desires to be known publicly. If you really do these things, show yourself to the world. His own brothers did not believe in Him. Jesus said, My time is not yet come, but the time is always right for you. The world cannot hate you but it hates me because I testify that the ways of the world are evil. You go to the feast. I am not going because my time has not yet fully come. Jesus stayed in Galilee until His brothers were gone, then He went alone to the feast. The Jews sought after Him at the feast and said, Where is He? There was much murmuring among the people about Him. Some said, He is a good man. Others said, No; He deceives the people. However, no one spoke openly about Him for fear of the Jews. About halfway through the feast, Jesus went into the temple and taught. The Jews were amazed and said, How does He know all this since He has no training? Jesus answered, My teachings are not mine but the teachings of the one who sent me. If any man does His will he will know whether the doctrine is from God or whether I speak on my own. He who speaks on his own seeks his own glory. He who seeks the glory of the one who sent Him is truthful and has nothing false in Him. Did Moses not give you the law; yet none of you keep the law? Why are you about to kill me? The people said, You have a devil. Who is about to kill you? Jesus answered, I have done one work and you all marvel. Moses gave you circumcision, which was handed down to him, and you circumcise a man on the sabbath day. If a man receives circumcision on the sabbath day so the law of Moses is not broken, are you offended because I have healed a man on the sabbath day? Do not judge by appearances, but judge by what is just. Some of them said, Is He not the one they seek to kill? Yet He speaks openly and they say nothing to Him. Do the rulers really know that this is the Christ? How is it that we know where this man is from; but, when the Messiah comes, no one is supposed to know where He is from? As Jesus was teaching in the temple He cried out, You know me and you also know where I am from. I did not come on my own, but I came from the Father, whom you do not know. I know Him, because I am from Him, and He sent me. Then they sought to take Him, but no man laid hands on Him because His hour was not yet come. Many of the people believed in Him and said, Could Christ do more than the things this man has done? The Pharisees heard that the people murmured such things about Him and they, along with the chief priests, sent officers to arrest Him. Jesus said to them, I will be with you a little while longer and then I will go to Him who sent me. You will look for me and will not find me. And where I am going, you cannot come. The Jews said to eachother, Where will He go that we will not find Him? Will He go to those dispersed among the Gentiles and teach them? What kind of saying is it that He said, You will look for me and will not find me? And, where I am going, you cannot come? On the closing day of the feast, Jesus stood up and said, If any man thirsts, let Him come to me and drink. He who believes in me, it is written in the scripture: out of his belly will flow rivers of living water. Jesus said this to signify the Spirit which those who believe in Him would receive. The Holy Spirit was not yet revealed because Jesus had not yet been glorified. Many of the people, when they heard this, said, Truly, this is the prophet. Others said, This is the Messiah. This is the Christ. But some asked, Can He come from Galilee? Has the scripture not said that He will come from the seed of David and out of the town of Bethlehem, where David was? Now there was a division among the people about Him. Some of them wanted to arrest Him, but no one laid hands on Him. When the officers went back to the chief priests and Pharisees, they asked, Why have you not brought Him? The officers answered, No one ever spoke like this man. The Pharisees said, Are you deceived also? Have any of the rulers or any of the Pharisees believed Him? These people who do not know the law are cursed! Nicodemus, the one among them who went to see Jesus at night, said to them, Does our law judge any man before it hears him and knows what he does? They answered him, Are you also from Galilee? Search and see that no prophet arises from Galilee. Then each went to his own house. 8. That night Jesus went to the Mount of Olives. Early in the morning He went back to the temple and all the people came to Him. He sat down and taught them. The scribes and Pharisees brought in a woman they accused of adultery. They put her in their midst and said to Jesus, Master, this woman was taken in the very act of adultery. Moses, in the law, commanded us to stone such a person. What do you say? They said this to trap Him so they would have grounds to accuse Him. But Jesus stooped down and, with His finger, wrote on the ground as if He did not hear them. When they repeated the question to Him, He stood up and said to them, He who is without sin, let him cast a stone at her. Then He stooped down again and wrote on the ground. Those who heard this were stricken by their own consciences. One by one, they went out, beginning with the eldest and down to the youngest. Jesus was now left alone with the woman still standing in the midst. When He stood up again and saw no one except the woman, He said to her, Woman, where are your accusers? Has no one condemned you? She said, No one, Lord. Then Jesus said to her, Neither do I condemn you. Go and sin no more. Then Jesus spoke again to the people. He said, I am the light of the world. He who follows me will not walk in darkness, but will have the light of life. The Pharisees said to Him, You bear record of yourself. Your record is not true. Jesus answered, Though I bear record of myself, my record is true because I know where I came from and where I am going. But you cannot tell from where I came, or to where I go. You judge according to the flesh. But I judge no man. And yet, if I judge, my judgment is true because I am not alone, but I and the Father who sent me are one. It is written in your law, that the testimony of two men is true. I am one who bears witness of myself. The Father who sent me also bears witness of me. Then they said to Him, Where is your Father? Jesus answered, You neither know me nor my Father. If you had known me you would have known my Father also. Jesus said this in the treasury as He taught in the temple. No man laid hands on Him becuase His hour had not yet come. Jesus said to them, I will go my way. You will seek me and you will die in your sins. Where I go, you cannot come. Then the Jews said, Will He kill Himself because He said, Where I go, you cannot come? Jesus said to them, You are from below. I am from above. You are of this world. I am not of this world. I told you that you will die in your sins because if you do not believe who I am, you will destroy yourselves in the darkness of your sins. Then they said to Him, Who are you? Jesus said, I am the same that I said to you from the beginning. There are many things that I, myself, could say and accuse you of, but He who sent me is true. I speak to the world the things that I have heard from Him. The people did not understand that He spoke to them about God. Then Jesus said, When you have lifted up the Son of man, you will know who I am. I do nothing of myself. I speak only what my Father has taught me. He who sent me is with me. The Father has not left me alone because I always do what pleases Him. As Jesus spoke these words many believed Him. Jesus said to the Jews who believed Him, If you remain in my word, then you are my disciples indeed. You will know the truth and the truth will make you free. They answered Him, We are Abraham's seed and were never bound to any man. How is it you say, We will be made free? Jesus answered, Verily, I say to you, Whoever commits sin is the servant of sin. The servant does not abide in the house forever, but the Son does abide forever. If the Son will make you free, you will be free indeed. I know you are Abraham's seed; but you seek to kill me because my word has no place in you. I speak about what I have seen with my Father; and you do what you have seen from your father. They said to Him, Abraham is our father. Jesus answered, If you were Abraham's children you would do the works of Abraham. But now you seek to kill me, a man who has told you the truth that I have heard from God. You do the wicked deeds of your ancestors. Then they said to Him, We were not born of fornication; we have one Father, God. Jesus said, If God were your Father you would love me because I proceeded forth and came from God. I did not come on my own, but from the one who sent me. Why do you not understand me? Is it because you cannot hear my words? You are of your father the devil and you will do the wicked deeds of your father. He was a murderer from the beginning. He never dealt in the truth because there is no truth in him. When he speaks a lie, he speaks on his own because he is a liar, and the father of all lies. Yet, I tell you the truth and you do not believe me. Who of you can convict me of sin? And if I tell the truth, why do you not believe me? He who is of God hears God's words. You do not hear them because you are not of God. The Jews said, Are we wrong in saying you are a Samaritan and have a devil? Jesus answered, I do not have a devil. I honor my Father and you dishonor me. I do not seek my own glory. There is one who seeks and judges. I tell you, if anyone keeps my word he will never see death. Then the Jews said, Now we know you are possessed by a devil. Abraham is dead and so are the prophets. Yet you say, If anyone keeps my word he will never taste of death. Are you greater than our father Abraham and the prophets who are dead? Who do you make yourself out to be? Jesus answered, If I honor myself, my honor is nothing. It is my Father, who you claim is your God, who honors me. Yet you have not known Him. But I know Him and, if I say I do not know Him, I am a liar like you. But I know Him and keep His word. Your father Abraham rejoiced to see my day. He looked forward to it and was glad. Then the Jews questioned, You are not yet fifty years old and say you have seen Abraham? Jesus said, Verily, I say to you, Before Abraham was, I am. Then they took up stones to cast at Him. But Jesus hid Himself and left the temple by passing through the midst of them. 9. Jesus passed by a man who was blind from birth. His disciples asked Him, Master, who sinned, this man or his parents, that he was born blind? Jesus answered, Neither has this man sinned nor his parents; but he is blind so the works of God may be made manifest in him. I must work the works of the one who sent me while it is day. The night comes when no man can work. As long as I am in the world, I am the light of the world. When He had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, and said to him, Go, wash in the pool of Siloam. He went and washed and came out of the pool seeing. The neighbors and those who knew him when he was blind, said, Is this not he who sat and begged? Some said, This is he. Others said, He is like him. But he said, I am that man. They asked him, How were your eyes opened? He answered, A man called Jesus made clay, put it on my eyes, and said, Go to the pool of Siloam and wash. I went and washed and I got my sight back. Then they said, Where is He? The man answered, I do not know. Then they took the man to the Pharisees. It was also the sabbath day when Jesus made the clay and opened his eyes. Once again, the Pharisees asked him how he had received his sight. He said to them, He put clay on my eyes, and I washed and now see. Therefore, some of the Pharisees said, This man is not of God because He does not keep the sabbath day. Others said, How can a man who is a sinner do such miracles? A division arose among them. Then they said to the blind man again, what do you think about the one who opened your eyes? The man answered, He is a prophet. But the Jews did not believe that he had been blind and received his sight until they called his parents. They asked them, Is this your son who you say was born blind? How then does he see? His parents answered, We know that this is our son and that he was born blind, but by what means he now sees, we do not know. Or who has opened his eyes, we do not know. He is of age. Ask him. He will speak for himself. His parents spoke this way for fear of the Jews who had made it known that if anyone said that Jesus was the Christ, he would be cast out of the synagogue. Therefore his parents said, Our son is of age; ask him. They called the man once again and said to him, Give God the praise! We know that this man is a sinner. He answered, Whether He is a sinner I do not know. One thing I do know; I was blind and now I see. Then they said to him again, What did He do to you? How did He open your eyes? He answered them, I have told you already and you did not hear. Why do you want to hear it again? Will you become His disciples? Then they reviled him and said, You are His disciple; but we are Moses' disciples. We know that God spoke to Moses. As for this one, we do not know where He comes from. The man answered and said to them, Why, here is an amazing thing! You do not know where He comes from and yet He has opened my eyes. Now we know that God does not hear sinners. But if any man is a worshipper of God and does His will, He hears him. Since the world began was it ever heard that any man opened the eyes of one that was born blind? If this man were not of God He could do nothing. They answered and said to him, You were born in the darkness of sin. How dare you teach us? And they cast him out. Jesus heard that they had cast him out. When He found the man He said to him, Do you believe in the Son of God? The man asked, Who is He, Lord, that I might believe in Him? Jesus said to him, You have seen Him and it is He who talks with you now. The man said, Lord, I believe. And he worshipped Him. Then Jesus said, I came into this world for judgment; so those who do not see may see, and those who see become blind. Some of the Pharisees who were with Him heard these words and said to Him, Are we blind also? Jesus said to them, If you were blind, you would have no sin; but you say, We see; so your sin remains. 10. I tell you, the one who does not enter by the door into the sheepfold, but gets in through some other way is a thief and a robber. But the one who enters by the door is the shepherd of the sheep. To him the porter opens the gate. The sheep hear his voice. He calls his own sheep by name and leads them. And when he calls together his own sheep, he goes before them and the sheep follow because they know his voice. They will not follow a stranger because they do not know the voice of strangers. From a stranger they will flee. Jesus used this example and yet they did not understand what He spoke about. Jesus then said, I am the gate for the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the door. If any man enters by me he will be saved. He will go in and out and find pasture. A thief comes only to steal and kill and destroy. I came so they might have life and have it more abundantly. I am the Good Shepherd. The good shepherd gives His life for the sheep. But he that is a hireling and not the shepherd, whose sheep are not his own, sees a wolf coming, leaves the sheep and runs away. The wolf catches and scatters them. The hired man flees because he works for wages and does not care about the sheep. I am the Good Shepherd. I know my sheep and I am known by my sheep. The Father knows me, even as I know the Father. I lay down my life for the sheep. I also have other sheep who are not of this fold. I must also call them and they will hear my voice. There will be One Fold and One Shepherd. My Father loves me because I lay down my life so I may take it up again. No man will take it from me because I lay it down myself. I have power to lay it down, and power to take it up again. This was given to me by my Father. There was another division among the Jews over these words. Many of them said, He has a devil and is mad; why listen to Him? Others said, These are not the words of one who has a devil. Can a devil open the eyes of the blind? In Jerusalem it was winter and the feast of the dedication. Jesus walked in the temple upon Solomon's porch. Then the Jews surrounded Him and said, How long will you make us doubt? If you are the Christ, tell us plainly. Jesus answered, I told you and you did not believe me. The works that I do in my Father's name bear witness of me. But you do not believe because you are not my sheep. As I said to you, My sheep hear my voice and I know them and they follow me. And I give them eternal life. They will never perish, nor will any man pluck them out of my hand. My Father, who gave them to me, is greater than all. No man is able to pluck them out of my Father's hand. I and my Father are one. Then the Jews took up rocks to stone Him. Jesus answered them, Many good works have I showed you from my Father; for which of those works do you stone me? The Jews answered Him, saying, We do not stone you for a good work; but for blasphemy and because you, being a man, make yourself God. Jesus answered them, Is it not written in your law: I said ye are gods? If He called them gods, to whom the word of God was given, and the scripture cannot be questioned; do you say of the one the Father has sanctified and sent into the world, You blaspheme, because I said I am the Son of God? If I do not do the works of my Father, do not believe me. But if I do, even if you do not believe me, believe the works, so you may understand and believe that the Father is in me, and I in Him. They sought again to take Him but He escaped out of their hand and went away again beyond Jordan to the place where John first baptized. There He stayed. Many people came to Him and said, John did no miracles but all the things John said were true. And many believed in Him there. 11. A man named Lazarus of Bethany was sick. His sisters sent word to Jesus, saying, Lord, your friend is sick. When Jesus heard this, He said, This sickness is not for his death, but for the glory of God, so that the Son of God might be glorified through it. Jesus loved Martha and her sister and Lazarus. However, He stayed where He was for two more days. Then He said to His disciples, Let us now go into Judaea. His disciples said, Master, the Jews tried to stone you and you are going there again? Jesus answered, Are there not twelve hours in the day? If any man walks in the daylight, he does not stumble because he sees the light of this world. But if a man walks at night, he stumbles because there is no light in him. Then He said to them, Our friend Lazarus sleeps but I am going to wake him. His disciples replied, Lord, if he sleeps, he will be fine. Jesus spoke about death but they thought He had spoken about taking rest in sleep. Jesus, then, said to them plainly, Lazarus is dead. And I am glad, for your sakes, that I was not there, so you may believe moreso. Let us go to him. Then Thomas, called Didymus, said to his fellow disciples, Let us also go so we may die with Him. When Jesus arrived, He found that Lazarus had already lain in the grave for four days. Bethany was near Jerusalem and many of the Jews came to Martha and her sister, Mary, to comfort them over the loss of their brother. As soon as she heard that Jesus was on His way, Martha went and met Him, but Mary remained in the house. Martha then said to Jesus, Lord, if you had been here my brother would not have died. But I know, even now, whatever you ask of God, God will give it to you. Jesus said to her, Your brother will rise again. Martha said, I know he will rise again in the resurrection on the last day. Jesus said, I am the resurrection and the life. He who believes in me, even if he is dead, still will live. And whoever lives and believes in me will never die. Do you believe this? She said, Yes, Lord. I believe that you are the Messiah, the Son of God come into this world. And when she said this, she went and called Mary, her sister, saying, The Master has come and calls for you. As soon as Mary heard, she got up quickly and went to Him. Jesus was not yet in the town but was where Martha met Him. Some of the Jews who were comforting her in the house saw Mary hastily rise up and go out. They followed her, saying, She goes to the grave to weep there. When Mary saw Jesus, she fell down at His feet saying to Him, Lord, if you had been here my brother would not have died. When Jesus saw her weeping, and those who came with her also weeping, He became troubled and was very upset. He said, Where have you laid him? They said, Lord, come and see. Jesus wept. Then the Jews said, Look how much He loved him! And some of them said, Could He, who opened the eyes of the blind, not have prevented this man's death? Jesus, again upset, went to the grave. It was a cave and a stone lay upon it. Jesus said, Take away the stone. Martha, the sister of Lazarus, said, Lord, by this time there will be a stench, he has been dead for four days. Jesus said to her, Did I not tell you that, if you believe, you would see the glory of God? They removed the stone from the grave. Then Jesus lifted His eyes and said, Father, I thank you for hearing me. And I know that you hear me always. For the sake of those standing here, I say this so they may believe that you sent me. Then Jesus cried out in a loud voice, Lazarus, come forth. Now he who was dead came forth bound hand and foot with graveclothes and his face was wound about with a scarf. Jesus said to them, Loose him and let him go. Many of the Jews who saw the things Jesus did, believed in Him. But some of them went to the Pharisees and told them what was done. Then the chief priests and the Pharisees gathered a council, and said, What can we do? This man does many miracles? If we leave Him alone, everyone will believe in Him and the Romans will come and take away both our land and our nation. One of them, named Caiaphas, who was the high priest that year, said to them, You know nothing at all, nor do you consider it expedient that one man should die so the whole nation does not perish. He said this not of himself, but as high priest, he prophesied that Jesus should die for that nation, and not for that nation only, but also for the children of God who were scattered abroad. Then, from that day, they were in agreement to put Him to death. Jesus, therefore, no longer walked openly among the Jews but went to a country near the wilderness, into a city called Ephraim. He stayed there with His disciples. Passover was near at hand. Many people went to Jerusalem in order to purify themselves. Then they looked for Jesus. As they stood in the temple, they said to eachother, What do you think? Will He stay away from the feast? The chief priests and Pharisees had given an order that, if any man knew where Jesus was, he should speak out so they could arrest Him. 12. Six days before the passover, Jesus went to Bethany where He had raised Lazarus from the dead. There they made Him a supper. Martha served. Lazarus was one of those who sat at the table with Him. Then Mary took a pound of very costly ointment of spikenard and anointed the feet of Jesus and wiped His feet with her hair. The house was filled with the fragrance of the ointment. Then one of His disciples, Judas Iscariot, who would betray Him, said, Why was this ointment not sold for its great worth and the money given to the poor? He said this, not out of concern for the poor but, because he was a thief who held their money bag and controlled what was put in it. Jesus said, Leave her alone. She has saved this toward the day of my burial. And, as for the poor, you always have them to care for, but you will not always have me. Many of the Jews knew that He was there. But they did not come for Jesus' sake only, but also to see Lazarus whom He had raised from the dead. The chief priests considered putting Lazarus to death also because he was the reason many of the Jews left and believed in Jesus. The next day, many people who had come for the feast heard that Jesus was coming to Jerusalem. They took branches of palm trees and went to meet Him. They cried, Hosanna! Blessed is the King of Israel that comes in the name of the Lord. And Jesus, when He had found a young colt, sat upon it; for it is written: Fear not, daughter of Sion. Behold, thy King comes, sitting on an ass's colt. His disciples did not at first understand this. But when Jesus was glorified, they remembered that these things were written about Him and that they had done these things to Him. The people who were with Him when He called Lazarus from his grave and raised him from the dead, bore record. Other people went to see Him because they heard He had done this miracle. The Pharisees, therefore, said among themselves, Do you see that we do not prevail? Look, the whole world is gone after Him. There were certain Greeks among those who came to worship at the feast. Some of them went to Philip, who was from Bethsaida of Galilee, and asked him if they could meet Jesus. Philip went to Andrew. Then together, Andrew and Philip went to Jesus. Jesus said to them, The hour has come for the Son of man to be glorified. Verily, I say to you, unless a grain of wheat falls into the ground and dies, it abides alone. But if it dies, it brings forth much fruit. He who loves his life in this world will lose it; and he who hates his life will have life eternal. If any man will serve me, let him follow me. Where I am, there also will my servant be. If any man serves me, my Father will honor him. Now my soul is troubled. But what will I say? Father, save me from this hour? But this hour is the reason I came into the world. Father, glorify thy name. Then a voice came from heaven, saying, I have both glorified it, and will glorify it again. The people that stood by and heard it said that it thundered. Others said, an angel spoke to Him. Jesus answered and said, This voice came not because of me, but for your sake. Now is the judgment of this world. Now will the prince of this world be cast out. And I, being lifted up from the earth, will draw all men to me. He said this to signify the death He was to die. The people said, We have heard from the law that Christ lives forever. What do you mean, The Son of man must be lifted up? Who is this Son of man? Then Jesus said to them, Yet a little while the light is with you. Walk while you have the light, lest darkness fall upon you. For he who walks in darkness does not know where he is going. While you have light, believe in the light, so you may be called the children of light. Jesus said these things and then departed and hid Himself. Even though He had done many miracles before them, they still did not believe Him. Thus it was that the saying of Isaiah the prophet was fulfilled: Lord, who has believed our report? And to whom has the arm of the Lord been revealed? Therefore, they could not believe because Isaiah also said: He has blinded their eyes and hardened their hearts that they should not see with their eyes, nor understand with their heart and be converted, and I should heal them. Isaiah said this when he saw His glory and spoke about Him. Nevertheless, among the chief rulers many believed in Him. But, because of the Pharisees, they did not say anything lest they be put out of the synagogue. They loved the praise of men more than the praise of God. Jesus said, He who believes in me, believes not in me, but in the one who sent me. He who sees me sees Him who sent me. I came into the world as a light so that whoever believes in me will not dwell in darkness. If anyone hears my words and does not believe, I do not judge him, because I came not to judge the world but to save the world. He who rejects me and does not accept my words has one who judges him. He whose words I have spoken will be the judge on the last day. For I have not spoken on my own, but for the Father who sent me. He gave me a commandment of what I should say and what I should speak. I know that His commandment is for life everlasting. Whatever I speak, I speak as the Father spoke to me. 13. It was before the feast of the passover. Jesus knew that the time had come for Him to depart from this world to the Father. Having loved His own who were in the world, He loved them to the end. Supper was ended. The devil now put it into the heart of Judas Iscariot to betray Him. Jesus knew that the Father had given all things into His hands and that He came from God and went to God. He arose from supper, laid aside His garments, took a towel, and girded Himself. After that He poured water into a basin and began to wash the disciples' feet. He then wiped them with the towel with which He had girded Himself. When He came to Simon Peter, he said to Him, Lord, do you wash my feet? Jesus answered, What I do you do not know now but you will understand later. Peter said, You will never wash my feet. Jesus replied, If I do not wash you, then you have no part of me. Peter then said, Lord, then not my feet only, but also my hands and my head. Jesus said, He who is washed does not need to wash more than his feet, for every part of him is clean. You are clean. But not all of you are clean. Jesus said this to indicate that He knew who would betray Him. He washed their feet, put on His garments, and sat down again. He said to them, Do you know what I have done? You call me Master and Lord. And you speak correctly for so I am. Now if I, your Lord and Master, have washed your feet, you should wash one another's feet also. For I have given you an example that you should do as I have done to you. Truly, I say to you, The servant is not greater than his lord. And He who was sent is not greater than He who sent Him. If you understand these things, you will be happy to do them. I do not speak about all of you. I know whom I have chosen. But this scripture must be fulfilled: He that eateth bread with me has lifted up his heel against me. So I tell you before it comes so, when it happens, you may believe who I am. I tell you, He who receives whomever I send, receives me. He who receives me, receives the one who sent me. Jesus said He was troubled in spirit and testified saying, One of you will betray me. Then the disciples looked at eachother, wondering who He meant. There was leaning on Jesus' bosom one of His disciples, whom Jesus loved. Simon Peter beckoned to that disciple and said he should ask Jesus who was the betrayer. The disciple said, Lord, who is it? Jesus answered, He it is to whom I will give a sop when I have dipped it. When He had dipped the sop He gave it to Judas Iscariot. Then Satan entered into him. Jesus said to him, What you do, do it quickly. No one at the table knew why Jesus said this to him. Some of them thought, because Judas held the money, that Jesus said to him, Buy those things that we need for the feast, or that he should give something to the poor. Judas, then, having received the sop, went immediately out. It was night. After he was gone, Jesus said, Now the Son of man is glorified, and God is glorified in Him. If God is glorified in Him, God will also glorify Him in Himself. Little children, yet a little while I am with you. You will seek me and, as I told the Jews, Where I go, you cannot come. So now I give you a new commandment. Love one another as I have loved you. By this all men will know that you are my disciples if you have love for eachother. Simon Peter asked Him, Lord, where are you going? Jesus answered, Where I go you cannot follow now, but you will follow me later. Peter said to Him, Lord, why can I not follow you now? I will lay down my life for your sake. Jesus answered him, Wil you lay down your life for my sake? I tell you, You will deny me thrice before the cock crows. 14. Let not your heart be troubled. You believe in God. Believe in me also. In my Father's house there are many mansions. If it were not so I would have told you. I am going to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you to myself so that where I am, there you may be also. And where I go you will know, and you will know the way. Thomas said to Him, Lord, we do not know where you are going. How can we know the way? Jesus said to him, I am the way, the truth, and the life. No one can come to the Father except through me. If you know me, you know my Father also, and from now on you know Him and have seen Him. Philip said to Him, Lord, show us the Father and it is enough for us. Jesus said, Have I been with you so long and still you do not known me, Philip? He who has seen me has seen the Father. Why say, Show us the Father? Do you not believe that I am in the Father and the Father in me? The words I say to you, I say not on my own but from the Father who dwells in me. It is He who does the works. Either believe that I am in the Father and the Father in me, or, at least, believe me for the very works' sake. I tell you, He who believes in me will also do the works that I do. And greater works than these will he do also. Whatever you ask in my name, I will do, so the Father may be glorified in the Son. If you ask anything in my name I will do it. If you love me, keep my commandments. I will ask the Father, and He will give you another Comforter to abide with you forever. This is the Spirit of truth which the world cannot receive because it will not see Him and will not know Him. But you will know Him for He will dwell with you and will be in you. I will not leave you comfortless. I will come to you. In a little while the world will see me no more. But you will see me because I will live and you will live also. On that day you will know that I am in my Father, you are in me, and I am in you. He who has my commandments and keeps them, loves me. And he who loves me will be loved by my Father. I will love him and show myself to him. Judas, not Iscariot, said to Him, Lord, how is it that you will show yourself to us and not to the world? Jesus answered and said, If a man loves me, he will keep my words and my Father will love him. We will come to him and make our abode with him. He who does not love me does not keep my words. The word you hear is not mine, but is from the Father who sent me. These things I tell you while I am yet with you. The Comforter, which is the Holy Spirit, whom the Father will send in my name, will teach you all things. He will explain all the things I have given you to remember. Peace I leave with you. My peace I give to you, not as the world gives, give I to you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said to you, I will go away and come again to you. If you love me then rejoice, because I am going to my Father who is greater than I am. And now I have told you beforehand so that, when it comes to pass, you will believe. After this, I will not say much to you, for the prince of this world has come. He has no power over me, but, what I do, I do so the world may know that I love the Father and do as the Father commanded me. Arise, let us go hence. 15. I am the true vine, and my Father is the husbandman. Every branch in me that does not bear fruit He takes away. Every branch that bears fruit, He prunes and purges so it may bring forth more fruit. Now you are clean through the word which I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit of itself unless it abide in the vine, no more can you unless you abide in me. I am the vine. You are the branches. He who abides in me, and I in him, brings forth much fruit; for, without me, you can do nothing. If anyone does not abide in me he is a branch that is cut off and will wither. Men gather these and cast them into the fire to be burned. If you abide in me, and my words abide in you, all that you ask will be done. This is how my Father is glorified; that you bear much fruit and, by doing so, are my disciples. As the Father has loved me, so have I loved you. Continue in my love. If you keep my commandments you will abide in my love as I have kept my Father's commandments and abide in His love. I tell you this so that my joy will remain in you and your joy will be full. This is my commandment, That you love one another as I have loved you. Greater love has no man than that he lay down his life for his friends. You are my friends. If you do what I command you, I do not call you servants. The servant does not know what his lord does. But I call you friends because all that I have heard from my Father, I have made known to you. You have not chosen me, but I have chosen you, and ordained you so you will go and bring forth fruit, and that your fruit will remain so that whatever you ask of the Father in my name, He will give it to you. These things I command you, that you love one another. If the world hates you, you know that it hated me before it hated you. If you were of the world, the world would love you as its own. But you are not of the world. I have chosen you out of the world. Therefore the world will hate you. Remember that I told you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you. If they have kept my word, they will keep yours also. But they will do all these things to you for my name's sake, because they do not know Him who sent me. If I had not come and spoken to them, they would be innocent of sin. But now they have no cloke to hide their sin. He who hates me hates my Father also. If I had not done works which no other man has done, they would not have sin. But now they have seen and hated both me and my Father. This all comes to pass so that the word might be fulfilled that is written in their law: They hated me without a cause. But when the Comforter comes, the Spirit of truth who proceeds from the Father, He will testify about me. And you also will bear witness because you have been with me from the beginning. 16. I am telling you these things so you are not offended. They will put you out of the synagogues. The time will come when whoever kills you will think that he does God a service. And they will do these things to you because they have not known the Father nor me. I did not tell you these things at the beginning because I was with you. But now I am going away to the one who sent me. And none of you ask, Where are you going? But because I have said these things sorrow has filled your hearts. But, I tell you the truth, it is best for you that I go away. If I do not go the Comforter will not come to you. But if I depart, I will send Him to you. When He comes, He will convict the world of sin, and of righteousness, and of judgment. Of sin, because they do not believe in me. Of righteousness, because I go to my Father and you see me no more. Of judgment, because the evil one who is prince of this world is condemned. I have yet many things to say to you, but you cannot hear them now. However, when the Spirit of truth comes, He will guide you into all truth because He will not speak on His own, but whatever He hears, He will reveal. He will show you things to come. He will glorify me because He will take from what is my own and reveal it to you. All things that the Father has are mine and that is why I said He will take from my own and reveal it to you. In a little while you will not see me. And then, in a little while, you will see me because I am going to the Father. Then some of His disciples said among themselves, What is this that He said to us? In a little while you will not see me? And in a little while you will see me because I am going to the Father? What is this little while? We cannot tell what He said. Now Jesus knew that they wanted to ask Him, and He said to them, Are you wondering about In a little while you will not see me, and, in a little while, you will see me? I tell you, You will weep and lament, but the world will rejoice. You will be sorrowful but your grief will be turned into joy. When a woman is in labor she is troubled because her hour has come. But as soon as she delivers the child she remembers her anguish no more because of her joy over a new birth to the world. So you now have sorrow. But I will see you again. And your heart will rejoice. And no one can take your joy from you. In that day you will need to ask nothing of me. Whatever you ask the Father in my name, he will give you. Until now you have asked nothing in my name. Ask and you will receive, so your joy may be full. I have said these things as examples. But the time will come when I will use no more examples because I will show you plainly from the Father. On that day you will ask Him in my name and I will not have to say that I will ask the Father for you. For the Father Himself loves you because you love me and believe that I came from God. I came from the Father and have come into the world. Now I leave the world and go to the Father. His disciples said to Him, now you speak plainly. Jesus said, Do you now believe? The hour comes, yes, has now come, when you will be scattered and on your own. You will leave me alone. Yet, I am not alone because the Father is with me. I have said these things to you so that, in me, you will have peace. In the world you will have tribulation. But, be of good cheer, because I have overcome the world. 17. Jesus spoke these words. Then He lifted His eyes to heaven and said, Father, the hour has come. Glorify thy Son so that thy Son may also glorify thee, as you have given Him power over all flesh so He could give eternal life to as many as you have given Him. This is life eternal, that they might know you, the only true God, and Jesus Christ, whom you have sent. I have glorified you on the earth. I have finished the work that you gave me to do. And now, glorify me, Father, with you; with the glory that I had with you before the world existed. I have manifested your name to those you gave me from the world. They were yours and you gave them to me. They have kept your word. Now they know that all things you have given me are from you. For I have given them the words that you gave me. They have received them and they know truly that I came from you, and they have believed that you did send me. I pray for them. I do not pray for the world, but for those you have given me, because they are yours. All of mine are yours, just as yours are mine; and I am glorified in them. Now I am in the world no more but they are in the world. I come to thee, Holy Father. Keep, through your own name, those you have given me, so they may be one, just as we are one. While I was with them in the world I kept them in your name. I have kept those that you gave me. None of them is lost, except the son of perdition so that the scripture would be fulfilled. Now I come to you and speak these things in the world so they will have my joy fulfilled in themselves. I have given them your word. The world has hated them because they are not of the world as I am not of the world. I do not pray that you take them out of the world, but that you keep them from evil. They are not of the world as I am not of the world. Perfect them through your truth. Your word is truth. As you have sent me into the world, so I have also sent them into the world. And, for their sakes, I sanctify myself that they also might be perfected through the truth. Neither do I pray for these alone. But I pray also for those who will believe in me through their word so that they all may be one, as you, Father, are in me, and I in you. They also may be one in us, so that the world may believe that you have sent me. And the glory which you gave me, I have given them, so they may be made perfect in one, as we are one, and so the world may know that you have sent me, and love them as you love me. Father, I wish those you gave me may also be with me where I am. May they behold my glory, which you have given me because you loved me before the world began. O righteous Father, the world has not known you. But I have known you, and the ones you have sent me have known you. I have declared your name to them. And I declare that the love, with which you have loved me, be in them, and I in them. 18. When Jesus had spoken these words, He took His disciples across the Cedron valley and went into the garden. Judas, who betrayed Him, also knew this place because Jesus often went there with His disciples. Judas then, having been given a band of officers from the chief priests and Pharisees, approached the spot with lanterns, torches, and weapons. Jesus, knowing the things that were to happen, stepped forward and said to them, Who are you looking for? They answered, Jesus of Nazareth. Jesus then said, I am. Judas, who betrayed Him, also stood with them. As soon as Jesus said, I am, they were astonished and fell to the ground. Then He asked them again, Who are you looking for? They said, Jesus of Nazareth. Then Jesus said to them, I have told you that I am. If you are looking for me, let the others go their way. He said this because of His earlier words: Of those you gave me, I have lost none. Then Peter, having a sword, struck the high priest's servant and cut his right ear. The servant's name was Malchus. Jesus immediately said to Peter, Put away your sword. Will I not drink the cup my Father has given me? Then the officers of the Jews arrested Jesus, bound Him, and took Him to Annas, who was the father-in-law of Caiaphas, the high priest that year. It was Caiaphas who advised the Jews that it was expedient for one man to die for the sake of the people. Peter followed Jesus and so did another disciple who was known to the high priest and went inside the palace with Jesus. Peter stood outisde the door. The other disciple arranged with the woman who kept the door for Peter to go inside. Then she asked him, Are you also one of this man's disciples? He said, I am not. Peter stood by the fire along with the officers and servants who were warming themselves in the cold night. The high priest then asked Jesus about His disciples, and about His teachings. Jesus said to him, I have spoken openly in public. I taught in the synagogue, in the very temple the Jews always attend. There is nothing I have said in secret. Why do you ask me? Ask those who have listened to me about what I have said to them? They know what I said. When He had thus spoken, one of the officers struck Jesus with the palm of his hand and said, Why do you answer the high priest that way? Jesus said to him, If I have spoken evil, tell me what it is. If not, why strike me? Then Annas had Him bound and sent to Caiaphas, the high priest. As Simon Peter stood and warmed himself, they said to him, Are you not also one of His disciples? He denied it and said, I am not. Then one of the high priest's servants, a relative of the one whose ear Peter cut, said, Did I not see you in the garden with Him? Peter denied again. Immediately the cock crowed. Then they led Jesus from Caiaphas to the hall of judgment. It was early and they themselves did not go into the judgment hall lest they be defiled and not be able to eat the passover. Pilate went outside to them and said, What accusation do you make against this man? They said to him, If He were not a criminal we would not have brought Him to you. Then Pilate said to them, Take Him and judge Him according to your law. The Jews said, It is not lawful for us to put any man to death. This agreed with Jesus' words when He spoke of what death He would die. Pilate went into the judgment hall again. He called Jesus and said to Him, Art Thou the King of the Jews? Jesus answered him, Do you ask this on your own or did others tell you to ask this? Pilate answered, Am I a Jew? Your own people and the chief priests have delivered you to me. What have you done? Jesus answered, My kingdom is not of this world. If my kingdom were of this world, my servants would fight so I would not be turned over to the Jews. But my kingdom is not from here. Pilate therefore said to Him, Are you a king then? Jesus answered, Thou sayest that I am a king. For this I was born and for this reason I came into the world: to bear witness to the truth. Everyone who is of the truth hears my voice. Pilate muttered, What is truth? Then he went out again to the Jews and said, I find no fault in Him at all. But you have a custom that I release someone to you at the passover. Is it your request, therefore, that I release to you the King of the Jews? They all said, Not this man, but Barabbas. Barabbas was a robber. 19. Then Pilate took Jesus and had Him scourged. The officers platted a crown of thorns and put it on His head. They put a purple robe on Him and said, Hail, King of the Jews! They slapped Him with their hands. Pilate came out again and said, I bring Him to you so you know that I find no fault in Him. Then Jesus was brought out wearing the crown of thorns and the purple robe. Pilate said to them, Behold the man! When the chief priests and officers saw Him they cried out, Crucify Him. Crucify Him. Pilate said to them, You take Him and crucify Him. I find no fault in Him. The Jews said, We have a law and, by our law, He ought to die because He made Himself the Son of God. When Pilate heard this, he became concerned. He went back into the judgment hall and asked Jesus, Where are you from? But Jesus gave him no answer. Then Pilate said to Him, Will you not speak to me? Do you not know that I have the power to crucify or release you? Jesus answered, You would have no power over me unless it was given from above. The one who delivered me to you has the greater sin. From then on Pilate tried to release Him but the Jews cried out, saying, If you let this man go, you are no friend of Caesar. Whoever makes himself a king, speaks against Caesar. When Pilate heard this, he took Jesus to the judgment seat in a place called Gabbatha. It was the preparation for the passover and around the sixth hour. Pilate said to the Jews, Behold your King! But they cried out, Away with Him. Away with Him. Crucify Him. Pilate said to them, will I crucify your king? The chief priest answered, We have no king but Caesar. Then Pilate handed Him over to them to be crucified. They took Jesus and led Him away. Bearing His cross, He went into a place called Golgotha. Here they crucified Him and two others, one on either side and Jesus in the middle. Pilate made a sign and put it on the cross. The writing was, Jesus of Nazareth, The King Of The Jews. This sign was read by many of the Jews because the place where Jesus was crucified was near the city and the words were written in Hebrew, Greek, and Latin. Then the chief priests of the Jews said to Pilate, Do not write The King of the Jews, but write, He said, I am King of the Jews. Pilate answered, What I have written, I have written. When they put Jesus on the cross, the officers took His garments and made four parts. Each officer took a part. But His coat was seamless and woven from the top down. They said to eachother, Let us not tear it up but cast lots for whose it will be. Thus the scripture was fulfilled: They parted my raiment among them and, for my vesture, they did cast lots. By the cross of Jesus stood His mother, His mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus saw His mother and the disciple whom He loved standing by, He said to His mother, Woman, behold thy son! Then He said to the disciple, Behold thy mother! And from that hour that disciple took her to his own home. After this, Jesus, knowing that all things were now accomplished, and so that the scripture might be fulfilled, said: I thirst. A vessel full of vinegar was nearby. They filled a sponge, put it on a reed of hyssop and put it to His mouth. When Jesus had received the vinegar, He bowed His head and said, It is finished. During the preparation for the sabbath, a high day, it was not fit that the bodies should remain on the cross. The Jews besought Pilate to break their legs so the dead bodies could then be taken away. The officers broke the legs of the first and then of the other who was crucified alongside Jesus. But when they came to Him and saw that He was already dead, they did not break His legs. Instead, one of the officers pierced His side with a spear and, from His side, came blood and water. He who saw it bore record, and his record is true. He knows that he told the truth so that you might believe. These things were done so that this scripture would be fulfilled: A bone of Him will not be broken. And another scripture said: They will look on Him whom they pierced. After this, Joseph of Arimathaea, who, for fear of the Jews, was a secret disciple of Jesus, asked Pilate if he could take Jesus' body. Pilate gave him permission. Nicodemus, who went to Jesus at night, was with Joseph. He brought myrrh and aloes. They took the body of Jesus, wound it in linen cloth, and prepared it with the spices as was the Jewish burial custom. In the place where He was crucified there was a new sepulchre in the garden area. There they laid Jesus. 20. Early on the first day of the week, when it was still dark, Mary Magdalene went to the sepulchre. She saw that the stone had been taken away from the entrance. She ran to find Simon Peter and the other disciple whom Jesus loved. She said to them, They have taken the Lord out of the sepulchre and we do not know where they have laid Him. Peter and the other disciple started toward the sepulchre. They began running together. But the other disciple, having outrun Peter, arrived at the entrance first. Stooping down, he looked in and saw the linen cloth lying there but he did not go inside. When Peter came, he went into the sepulchre, saw the linen cloth and the scarf that covered His head. The scarf was not lying with the linen cloth, but was folded separately in a place by itself. Then the other disciple went inside and he saw, and believed. At this time they did not know the words of scripture: He must rise again from the dead. They returned home. But Mary stood outside at the entrance and was weeping. As she wept, she stooped down, looked into the sepulchre, and saw two angels in white. They sat, one at the head and the other at the feet where the body of Jesus had lain. They said to her, Woman, why do you weep? She said, They have taken away my Lord and I do not know where they have laid Him. After she said this, she turned and saw Jesus standing, but she did not know it was Jesus. He said to her, Woman, why do you weep? Who are you looking for? Thinking that this was the gardener, she said, Sir, if you have carried Him somewhere, tell me where you have laid Him and I will take Him away. Jesus said to her, Mary. She turned and said, Master. Jesus said to her, Do not touch me because I have not yet ascended to my Father. But go to the disciples and tell them, I am going to my Father, and your Father; and to my God, and your God. Mary Magdalene ran and told the disciples that she had seen the Lord and gave them His message. In the evening of that first day of the week, where the disciples were assembled with the doors locked for fear of the Jews, Jesus appeared and stood in their midst. He said to them, Peace be to you. When He said this, He showed them His hands and His side. The disciples rejoiced when they saw the Lord. Then Jesus said to them again, Peace be to you; as my Father has sent me, even so send I you. When He had said this, He breathed on them, and said to them, Receive the Holy Spirit. Whose sins you forgive are forgiven them; and whose sins you retain, they are retained. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples told him, We have seen the Lord. But he said to them, Unless I see the print of the nails in His hands, and put my finger into the nailprints, and thrust my hand into His side, I will not believe. Eight days passed. The disciples were inside with the doors closed and Thomas was with them. Then Jesus appeared and stood in their midst. He said, Peace be to you. Then He said to Thomas, put your finger here and see my hands; and put you hand into my side. Do not doubt but believe. Thomas said to Him, My Lord and my God. Jesus said, Thomas, because you have seen me you believe. Blessed are they who have not seen and yet believe. And many other signs truly did Jesus do in the presence of His disciples that are not written in this book. But these are written that you might believe that Jesus is the Christ, the Son of God; and that, believing, you will have life through His Name. 21. After this, Jesus revealed Himself again to the disciples at the sea of Tiberias. Seven of His disciples were gathered together: Simon Peter, Thomas called Didymus, Nathanael from Cana in Galilee, James and John who were the sons of Zebedee, and two others. Simon Peter said to the group, I am going fishing. They said to him, We will go with you. They went out and got into a fishing boat. They were out all night and caught nothing. At dawn, Jesus was standing on the shore; but the disciples did not know it was Jesus. Then Jesus called to them, Children, have you caught anything? They answered, No. Jesus said, Cast the net on the right side of the boat and you will find some. When they threw the net over the right side, they were unable to draw it in because of the number of fish in the net. Then the disciple whom Jesus loved said to Peter, It is the Lord. When Simon Peter heard that it was the Lord, he drew up his fishing robe and dove into the water. The other disciples came in the boat, dragging the net with the fish. They were only about a hundred yards from shore. When they climbed out of the boat, they saw a charcoal fire already laid with fish. And there was also bread. Jesus said, Bring the fish you caught. Simon Peter went over and dragged in the net full of one hundred and fifty three large fish. Yet, even though there were so many, the net was not broken. Jesus said to them, Come and dine. None of the disciples dared to ask Him, Who are you? knowing that it was the Lord. Jesus then came to each one and served the bread and fish. This was now the third time Jesus appeared to His disciples. After they finished the breakfast, Jesus turned to Simon Peter and said, Simon, son of John, do you love me more than these? Peter said to Him, Yes, Lord. You know that I love you. Jesus said to him, Feed my lambs. Then He said to him a second time, Simon, son of John, Do you love me? He said to Him, Yes, Lord. You know that I love you. Jesus said, Feed my sheep. He said to him yet a third time, Simon, son of John, Do you love me? Peter was upset because He asked a third time, Do you love me? He answered Jesus, Lord, You know all things. You know that I love you. Jesus said to him, Feed my sheep. Amen, amen, I say to you, when you were young, you dressed yourself and went wherever you wanted to go. But when you are old, you will stretch out your hands, and another will clothe you and carry you where you do not want to go. Jesus said this to signify by what kind of death Peter would glorify God. After Jesus said these words, He said to Peter, Follow me. Then Peter turned and saw the disciple whom Jesus loved following them. This was the disciple who leaned on Jesus' breast at supper, and who also asked, Lord, who is he who betrays you? Peter, now seeing him, said to Jesus, Lord, what about him? Jesus said, If I want him to stay until I come, what concern is that of yours? You follow me. Then the saying spread among the others that that disciple would not die. Yet, Jesus did not say, he will not die but, if I want him to remain until I come, what concern is it of yours? This is the disciple who testifies to these things, and has written them down, and we know that his testimony is true. There are many other things that Jesus did that, if they were all told, I do not think the whole world could contain all the books that would be written. Amen. ----- edited by Lightheart www.PracticeGodsPresence.com/gospel/ END 
22075	----	The Life of Duty A YEAR'S PLAIN SERMONS ON THE GOSPELS OR EPISTLES. VOL. II. TRINITY TO ADVENT. BY H. J. WILMOT-BUXTON, M.A., VICAR OF S. GILES-IN-THE-WOOD, N. DEVON. AUTHOR OF "SUNDAY SERMONETTES FOR A YEAR." "MISSION SERMONS." "THE LIFE WORTH LIVING AND OTHER PLAIN SERMONS." "THE CHILDREN'S BREAD A SERIES OF SHORT SERMONS FOR CHILDREN." "THE LORD'S SONG SERMONS ON HYMNS," ETC. Sixth Edition. London: SKEFFINGTON & SON, PICCADILLY, W., PUBLISHERS TO H.M. THE QUEEN AND TO H.R.H. THE PRINCE OF WALES. 1898. TO MY DEAR MOTHER, MY EARLIEST AND BEST TEACHER AND GUIDE, THESE SERMONS ARE DEDICATED. Contents. THE OPEN DOOR (_Trinity Sunday_) REV. iv. 1. "A door was opened in Heaven." THE CONTRAST (_First Sunday after Trinity_) S. LUKE xvi. 19, 20. "There was a certain rich man, . . . and there was a certain beggar named Lazarus." THE WAY OF LIFE (_Second Sunday after Trinity_) 1 JOHN iii. 14. "We know that we have passed from death unto life, because we love the brethren." MAN'S LIFE HIS MONUMENT (_Third Sunday after Trinity_) 1 S. PETER v. 10. "The God of all grace . . . make you perfect, stablish, strengthen, settle you." THE BLESSING OF MERCY (_Fourth Sunday after Trinity_) S. LUKE vi. 36. "Be ye therefore merciful, as your Father also is merciful." THE WORDS OF OUR LIPS (_Fifth Sunday after Trinity_) 1 S. PETER iii. 10. "For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile." ALIVE UNTO GOD (_Sixth Sunday after Trinity_) ROMANS vi. 11. "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." SERVANTS OF SIN (_Seventh Sunday after Trinity_) ROMANS vi. 20. "The servants of sin." KNOWN BY THEIR FRUITS (_Eighth Sunday after Trinity_) S. MATT. vii. 16. "Ye shall know them by their fruits." RENDERING OUR ACCOUNT (_Ninth Sunday after Trinity_) S. LUKE xvi. 2. "Give an account of thy stewardship." THE TEARS OF CHRIST (_Tenth Sunday after Trinity_) S. LUKE xix. 41. "He beheld the city, and wept over it." THE GRACE OF GOD (_Eleventh Sunday after Trinity_) 1 Cor. xv. 10. "By the Grace of God I am what I am." DEAF EARS AND STAMMERING TONGUES (_Twelfth Sunday after Trinity_) S. MARK vii. 37. "He hath done all things well. He maketh both the deaf to hear, and the dumb to speak." THE GOOD SAMARITAN (_Thirteenth Sunday after Trinity_) S. LUKE x. 30. "A certain man went down from Jerusalem to Jericho, and fell among thieves." WALKING WITH GOD (_Fourteenth Sunday after Trinity_) GALATIANS v. 16. "Walk in the Spirit." THE PREACHING OF NATURE (_Fifteenth Sunday after Trinity_) S. MATT. vi. 28. "Consider the lilies of the field." PAST KNOWLEDGE (_Sixteenth Sunday after Trinity_) EPHESIANS iii. 19. "To know the love of Christ which passeth knowledge." THE PRISON-HOUSE (_Seventeenth Sunday after Trinity_) EPHESIANS iv. 1. "The prisoner of the Lord." FIRM TO THE END (_Eighteenth Sunday after Trinity_) 1 COR. i. 8. "Who also shall confirm you unto the end." SCHOLARS OF CHRIST (_Nineteenth Sunday after Trinity_) EPHESIANS iv. 20. "Ye have not so learned Christ." WARY WALKING (_Twentieth Sunday after Trinity_) EPHESIANS v. 15. "See then that ye walk circumspectly." STRONG CHRISTIANS (_Twenty-first Sunday after Trinity_) EPHESIANS vi. 10. "My brethren, be strong in the Lord." THE FORGIVENESS OF SINS (_Twenty-second Sunday after Trinity_) S. MATTHEW xviii. 28. "Pay me that thou owest." THE FREEDOM OF THE CITY (_Twenty-third Sunday after Trinity_) PHIL. iii. 20. "Our conversation is in Heaven." THANKFUL SERVICE (_Twenty-fourth Sunday after Trinity_) COL. i. 12. "Giving thanks." GATHERING THE FRAGMENTS (_Twenty-fifth Sunday after Trinity_) S. JOHN vi. 12. "Gather up the fragments that remain." WHAT THE FLOWERS SAY (_Children's Flower Service_) PSALM ciii. 15. "As a flower of the field, so he flourisheth." DAILY BREAD (_Harvest Thanksgiving_) PSALM lxv. 9. "Thou preparest them corn." GOD'S JEWELS (_Schools_) MALACHI iii. 17. "They shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels." MUTUAL HELP (_Female Friendly Society)_ S. MARK iii. 35. "Whosoever shall do the Will of God, the same is My brother, and My sister, and My Mother." SERMON XXXV. THE OPEN DOOR. (Trinity Sunday.) REV. iv. 1. "A door was opened in Heaven." When Dante had written his immortal poems on Hell and Purgatory, the people of Italy used to shrink back from him with awe, and whisper, "see the man who has looked upon Hell." To-day we can in fancy look on the face of the beloved Apostle, who saw Heaven opened, and the things which shall be hereafter. We have summed up the great story of the Gospel, and have trodden the path of salvation from Bethlehem to Calvary. We have seen Jesus, the only Son of God, dying for our sins, and rising again for our justification, and ascending into Heaven to plead for us as our eternal great High Priest. We have heard of the coming of God the Holy Ghost, the gift of the Father, sent in the name of the Son. To-day, the Festival of the Blessed Trinity, Three Persons, yet one God, we are permitted to gaze for a moment through the open door, on the Home of God, yes, and the Home of God's people, who are redeemed with the Precious Blood of Christ. Now, there are many people who never think of Heaven at all, and many who think of it in a wrong way. When we were baptised, the door was opened for us in Heaven, and Jesus said to us, "Behold, I set before you an open door." From that day we were permitted to look with the eye of faith upon those good things which pass man's understanding. But some of us would not look up. We were like travellers going along a muddy road on a starlight night, and who look down on the foul, dirty path, and never upwards to the bright sky above. My brother, turn your eyes from this world's dirty ways, look away from your selfish work, and your selfish pleasure, look up from the things which are seen and are temporal, from the fashion of this world which passeth away, and gaze through the open door of Revelation at the things which shall be hereafter. I said that many people never think of Heaven at all. These are they who love this world too well to think of the world to come, they are of the earth, earthy. "As is the earthy, such are they that are earthy, and as is the Heavenly, such also are they that are Heavenly." I said, too, that many think of Heaven in a wrong way, as did the lady of fashion, who fancied Heaven would be like the London season, only better, as there would be no disagreeable people. Now, if we are to think rightly of Heaven, we must do as S. John did. He heard a voice saying, "Come up hither, and I will show the things which shall be hereafter. And immediately he was in the Spirit." We must ask for the Holy Spirit to lift our hearts and minds to Heaven; we must try to go up higher in our thoughts, words, and works; we must try to get above the world, above ourselves, so shall we be able to look, though with bowed head and shaded eyes, through the open door. Let us reverently do so now, and see what we can learn of the things which shall be hereafter. First, I think we learn that Heaven and earth are not, as some people fancy, two very different places, very far apart. The Church of Christ is one family, bound together by _one_ faith, _one_ Baptism, _one_ hope, acknowledging one God and Father of us all. This family has one Home; here in earth it dwells in a lower chamber, after death it passes into a higher room of God's great House. The Apostle, speaking of the Church, says, "Ye _are_ come, (not ye _will_ come,) unto Mount Sion, and unto the city of the living God, the Heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and Church of the firstborn which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel." In a word, our Heavenly life should commence when we are baptised, day by day ought we to grow in grace, and when we have grown sufficiently, God takes us to the upper Room above. It is this mistake of separating Heaven and earth which makes people careless of their lives. If you want to dwell with God through all eternity, you must walk humbly with God all the days of your earthly life. Look again through the open door, and learn that in Heaven God is the central figure. So, if we are living here as Christ's people, God will be the central figure in _our_ life, the Alpha and Omega, the beginning and the end of all our work, our wish, our plan. My brothers, if you feel that with you _self_ is the chief object in your existence, be sure that you are not living the Heavenly life. You have put yourself in the place of God. Again, as we look through the open door, we see the intense _beauty_ of the Heavenly life. We see gates of pearl, and a throne on which sits one like a jasper and a sardine stone, and the rainbow round about the throne is in sight like unto an emerald. In all ages precious stones have been objects of the greatest value. We are told that Julius Caesar paid a hundred and twenty-five thousand crowns for one pearl, and monarchs have boasted of possessing a diamond of priceless value. You remember that God says of His redeemed ones, "they shall be Mine in that day that I make up My jewels." Well, I think we hear so much of precious stones in the description of Heaven, that we may learn that its great glory and beauty consists in the holiness of those who dwell there. _They_ are the pure and precious pearls which build up the foundation, and they get their brightness from God, who sits enthroned among them, and who is to look upon as a jasper and a sardine stone. And these precious stones are of different colours, as they reflect the light from a different point. So is it with the people of God, they reflect the light from the face of God in various ways, and so have various virtues. One shines with fiery zeal, like the red ruby. Another glitters with the soft beauty of a humble spirit, like the pearl, whilst yet another sparkles with many graces, like the parti-coloured flashes of the diamond. Some lives which here are obscure and neglected, like the precious gem at the bottom of the ocean, shall one day glitter in Heaven, and be among the jewels of the Master. Ah! my brothers, are _our_ lives such that we can ever hope to adore God's jewel-house above? Can these poor dull characters of ours ever shine as the stars for ever and ever? Think, what makes a gem flash and sparkle? Light. Well, then, let us walk as the children of light, let us look up, and catch the radiance from the face of Jesus, and reflect it in our lives; then will our light shine here before men, and one day shine yet brighter as we draw nearer to the source of all light. And think again that often the brightest and fairest forms come from the least likely materials. Of the same mould are the black coal, and the glittering diamond. The unsightly slag which is thrown away from the iron furnace forms beautiful crystals, and the very mud under foot can, as men of science tell us, be turned into gleaming metal, and sparkling gem. The fair colours which dye our clothing can be formed from defiling pitch, and some of the most exquisite perfumes are distilled from the foulest substances. My brother, the same God who brings beauty out of ugliness, and fair purity from corruption, can so change our vile nature, and our vile body, that they may be made like unto Him. The work of the Blessed Trinity, of the Creator, the Saviour, the Sanctifier, is day by day operating on the children of God, and making all things new in them. And remember that work is gradual. A man can make a sham diamond in a very short time, a real gem must lie for ages buried in the earth. So, if we are really and truly God's people, we must grow gradually, and bear all the cutting and polishing which God sees right, before we are fit for the royal treasury. The same Divine Hand which changed Mary Magdalene to a loving penitent, and the dying thief to a trusting disciple, and lifted Augustine from the foul grave of lust to be a pillar of the Church, can likewise change us, and make us to shine with the light of a stone most precious. Once again, as we gaze through the open door, we hear of music in Heaven. Those who have wrong ideas of the life to come seem to imagine that the Heavenly existence consists in minstrelsy and nothing else. Surely the song of the redeemed, and the music of the golden harps, are a type of the perfect _harmony_ of Heaven. This life is often full of discords, the life to come is perfectly in tune. Here on earth our lives are very like musical instruments. One plays nothing but dirges of sorrow and discontent. Another life is made up of frivolous dance music; another is hideous with the discord of "sweet bells jangled, out of tune, and harsh." The life to come is one of perfect harmony, for each servant will be in complete accord with the Master's will and pleasure. And I think the vision of those who play upon their harps, and sing their song before the throne, show us that the life to come is one of _occupation_. There will be, doubtless, growth, progress, experience, work in Heaven. But there we shall be able to do what we so seldom do here--all to the glory of God. Here we work so selfishly, there all work is worship. Here we struggle for the crown that we may wear it, there they cast down their crowns before the Throne of God. When we speak of resting from our labours after death, and being at peace, we cannot mean, we dare not hope, that we shall be idle. When a famous man of science died, his friends said one to another, "how busy he will be!" We are bidden to be workers together with God, and we may believe that He has new and higher tasks for us all, when we shall have passed through that door in Heaven which Jesus has opened for all believers. SERMON XXXVI. THE CONTRAST. (First Sunday after Trinity.) S. LUKE xvi. 19, 20. "There was a certain rich man, . . . and there was a certain beggar named Lazarus." What was the rich man's sin? We are not told that he had committed any crime. He is not described as an extortioner or unjust. There is no word about his having been an adulterer, or a thief, or an unbeliever, or a Sabbath breaker. Surely there was no sin in his being rich, or wearing costly clothes if he could afford it. Certainly not: it is not _money_, but the _love_ of money, which is the root of all evil. The sin of Dives is the sin of hundreds to-day. He lived for himself alone, and he lived only for this world. He had sunk all his capital in his gold and silver, and purple and fine linen. He had no treasure laid up in Heaven. So when the moth and rust had done their work, and death had broken through like a thief and stolen all his earthly goods, he had nothing left. This parable is full of sharp contrasts. First, there is the contrast in the life of these two men. The one rich, the other a beggar. The one clothed in purple and fine linen, the other almost naked, and covered with sores. The one fared sumptuously every day, the other lay at the gate starving, and longing for the crumbs which fell from the rich man's table. The one had friends and acquaintances who ate of his meat and drank of his cup, the other was "a pauper whom nobody owns," and the dogs were his only earthly comforters. The rich man had great possessions, yet one thing he lacked, and that was the one thing needful. He had the good things of this life, yet he had not chosen the good part which could not be taken away from him. He had gold and silver, purple and fine linen, but he was without God in the world. Lazarus, the beggar, was after all the truly rich man, "as having nothing, and yet possessing all things." Next, there is a contrast in the death of these two men. One expired in a luxurious bed. No doubt there were learned physicians beside him, and perhaps friends and relatives, though, as a rule, selfish people have few true friends. The other died we know not where, perhaps in the hot dusty road at the rich man's gate. There were no doctors to minister to his wants, no kindly hands to sooth his burning brow, to moisten his parched lips, to close his glazing eyes. But the angels of God were about his bed, and about his path, and in their hands they bore him up, whom no man on earth had loved or cared for. And there is a contrast in the after time for these two men. The rich man was buried, doubtless, with great pomp. Some of us have seen such funerals. What extravagance and display take the place of reverent resignation and quiet grief! Of the beggar's burial place we know nothing. But the sharpest contrast of all is in the world beyond, from which for a moment Jesus draws back the veil. He who had pampered his body and neglected his soul is now in torment; he who never listened to the whisper of his conscience, is forced to hearken to its reproaches now; he who had great possessions is worse off than a beggar--he had gained the whole world and lost his own soul. And worst of all, he sees Paradise afar off, and Lazarus resting there, where he may never come. That beggar whom he had despised and neglected, to whose wants he had never ministered, is comforted now, and the rich man is tormented. Oh! awful contrast! Dives in his misery of despair looks up, and for a moment sees-- "The Heavenly City, Built of bright and burnished gold, Lying in transcendent beauty, Stored with treasures all untold. There he saw the meadows dewy Spread with lilies wondrous fair-- Thousand thousand were the colours Of the waving flowers there. There were forests ever blooming, Like our orchards here in May; There were gardens never fading, Which eternally are gay." Saddest of all fates indeed must it be to gaze on Heaven and to live in Hell. Then Dives remembers his brethren in the world, who are living the old life which he lived in the flesh, spending his money perhaps; and, still selfish after death as before, he asks that the beggar may be sent from his rest and peace to warn them. The answer comes that they, like Dives himself, have Moses and the Prophets to teach them, if they neglect them nothing can avail them. And so the curtain drops over this dreadful scene. Let us, brethren, hearken to some of the lessons which come to us with a solemn sound from the world beyond the grave. In the first place, let us learn that being respectable is not a passport to Heaven. No doubt the rich man of the parable was very respectable. If he had lived in these days, and there are many of his family with us now, he would have worn glossy broadcloth instead of purple, and have held a responsible position in his town and parish. He would have gone to church sometimes, and have been very severe with the outcasts of the gutter and the back slums. And yet we find that all this outward respectability, these salutations in the market place, were no passport to Heaven. The man lived for himself--he was a lover of himself. He had no love for his brother whom he had seen, ay, every day, lying at his gate; and so he could have no love for God whom he had not seen. The sin of Dives, remember, was not that he was rich, it was that he was utterly selfish and worldly. A poor man may be just as sinful. The man who makes a god of his body and its pleasures, the man who makes a god of his work or his science, or of anything save the Lord God Almighty, the man who lives for himself and does nothing for the good of others, be he rich or poor, is in the same class with Dives in the parable. Next, there comes a thought of comfort from the story of the beggar Lazarus. There was no virtue in his being poor--but he loved his God, and he bore his sorrows patiently, and verily he had his reward. Jesus tells us that blessed are they that mourn, for they shall be comforted; that all who have borne hunger and thirst, and persecution, or loss of friends for His sake, shall hereafter have a great reward. You, my brethren, who are any ways afflicted or distressed, who have to bear sickness or poverty, who have few friends and few prospects in this world, and yet are patient, and trustful, and believing, look beyond the veil, and be sure that there, if not here, you shall have your good things--such good things as pass man's understanding. Again, we learn that death does not deprive us of memory. One of old said wisely that they who cross the sea change their sky, but not their mind, and that no exile ever yet fled from himself; and even after we have exchanged this world for the unseen world to come, we do not escape ourselves, our thoughts and memories are with us. The rich man was bidden to remember his past life. It must have been a terrible picture as seen in the clear understanding of the spirit world. Once his life had appeared pleasant enough, harmless enough; now Dives saw it in its true colour, and understood the selfishness, the worldliness, the godlessness which had ruined his soul. He saw all the mistakes which he had made, and felt the terrible conviction that it was too late to repair them. "Four things," says the Eastern sage, "come not back again: the spoken word, the sped arrow, the past life, and the neglected opportunity." My brothers, what fate can be more awful than that of having to look back upon a wasted life through all eternity? God has committed to you a precious trust in the life you have. Your position, your wealth, or poverty are nothing, whatever your life is it must be consecrated to God. You must live for Him, and by Him, and walk in the way of His commandments, if you are to be with Him through eternity. You can make your own choice: God or mammon, this world, or the world to come are before you, but both you cannot have. If you make your Heaven out of the world's materials, you cannot expect to find it again beyond the grave. Lastly, let us learn that the means of grace which we have are sufficient for our salvation. The brothers of the rich man had Moses and the Prophets, and further help was denied them. We have in God's Church, and Sacraments, in God's Word, and in Prayer, the means of drawing near to our Saviour, and saving our soul alive. We must not ask for some new revelation, some fresh Gospel, some sign or miracle. If we use not the means given us, neither shall we be persuaded though one rose from the dead. It is sometimes the fashion in these days to sneer at the preacher, or to listen with a polite contempt. God grant that those "who come to scoff, may remain to pray." SERMON XXXVII. THE WAY OF LIFE. (Second Sunday after Trinity.) 1 JOHN iii. 14. "We know that we have passed from death unto life, because we love the brethren." The writings of S. John the Evangelist breathe forth love as a flower garden does sweetness. Here lies the secret of S. John's title, "the disciple whom Jesus loved." Love begets love, and the disciple was so near to the heart of his Master because he loved much. When the text was written he was a very old man, and Bishop of Ephesus. It was in that fair and famous city that men worshipped the goddess Diana, of the Ephesians, in a temple which was ranked among the seven wonders of the world. In the olden days there had been another temple to the goddess, which was burnt on the night when Alexander the Great was born. Two hundred and twenty years was the new temple in building, and each of its columns was the gift of a prince. All that the art of Greece could give was lavished upon the building. The hand of Praxiteles carved the altar, the magic pencil of Apelles adorned its walls with a picture of Alexander. Ephesus was also famous for its magic arts; and when the people had been turned to Christ by the preaching of S. Paul, they brought their books of conjuring and curious arts and burned them before him. Now the grass grows rank among the broken columns and few stones which mark the ruins of what was Ephesus. It was in such a city, then in its full pride and beauty, that S. John, the aged, spent the last days of his long life. S. Jerome tells us how the old Bishop was almost too feeble to be carried into the church, where now was worshipped the true God; and how his trembling lips could only fashion the same words over and over again: "My little children, love one another." His hearers growing weary of this one text, asked S. John why he was ever repeating it, and the old man answered, "Because it is the teaching of the Lord; and if this alone be observed, it is sufficient." To be as little children, and to love one another, such is the whole duty of man. S. John had lived a long life, and had seen men and cities, and the one lesson which he had learnt above all others is that which he teaches above all others--love. I think, brothers, we can picture the old white-haired Bishop of Ephesus, borne day after day upon a litter into his church, and ever saying the same tender words, "little children, love one another." What a retrospect there was for S. John to look back along that stretch of years! What memories must have filled the old man's heart of those days when he was a sunny-haired stripling, working with his brothers in the fishing boat, and casting net, and pulling oar over the bright waters of Gennesareth. What memories must have come of that Gracious Presence which one day appeared among the fisher folks, and opened a new world and a new life to S. John and his companions. How every word and act of Him, who spake as never man spake, and went about doing good, must have been engraved on the memory of the beloved disciple! He had doubtless heard words spoken which no other ear had heard; he who was nearest to the heart of Jesus, must have listened to mysteries which the rest could not hear. Day by day as the old Bishop lies in the dim religious light of the minster, he looks back and sees, as in a vision, the story of the vanished years. What sees he? He looks in memory upon a marriage feast, far away in Cana of Galilee. He sees the giver of the feast anxious and troubled. The wine is exhausted. He hears the Master give the answer to the Virgin Mother's request, and His command to the servants. He recalls the astonishment of all present when "the conscious water saw its God, and blushed;" and he learns from that first miracle of the Master a lesson of love. Many another loving act of mercy comes back to his memory. He seems to see once more the impotent man, lying sadly at the pool of Bethesda. Again he looks on the multitude thronging the mountain by the Lake of Galilee; and in the broken bread which feeds the crowd, S. John sees a lesson of love. Once more he looks upon the trembling, sinful, sorrowful woman, whom the Jewish rulers drag to condemnation. Once more he sees the Master's hand-writing upon the ground, and hears this gentle sentence, "Go, and sin no more." Once more he hears the wondrous lessons of the Light of the World, and the True Vine, and the Good Shepherd, which his own hand had written from the Master's mouth. Once more he seems to stand beside the grave of dead Lazarus, and as he sees the dead alive again, he learns another lesson of love, and whispers, "We know that we have passed from death unto life, because we love the brethren." After all that lapse of ages, the old man seems to see the sparkle of Mary's tears, and to smell the perfume of her precious gift. Then, too, there comes the memory of Palm Sunday, with its glad procession, its waving branches, its joyful shouts, in which S. John, then young and vigorous, had delighted to take part. Then the beginning of sorrow, the days of wonder, and of terror, and of gloom, begin to darken round the old man's sight. The night comes back to him when the dear Hands of Jesus washed his feet, and when, at that sad and solemn parting feast, he had lain close to the loving Heart of the Master. Once more he sees Judas go forth on his dark errand; once more he sees the gloomy shadows of Gethsemane, and hears the clash of arms as the soldiers enter, Then all the confusion and horror of that dreadful night come back to him. He hears S. Peter's denial, and marks his bitter tears. Presently he seems to stand again beneath the Cross, amid the awful gloom of Calvary, and anon he is leading the Virgin Mother tenderly to his own home. She has been buried long since in that very city of Ephesus, but the old days come back to him. He is running once more, young, and lithe, and active, to the garden sepulchre, and outrunning the older S. Peter. And in all these visions of the past, S. John sees one lesson--love, the love of Jesus teaching men to love each other. Still the beloved Apostle looks back along the ages, and thinks of that scene on the Mount, when Jesus ascended up, and appeared for the last time to nearly all eyes but his. He was to see the Master again, though in a very different place, and under widely different circumstances. Now his thoughts fly to the lonely, rock-bound isle of Patmos, whither the Roman tyrant had banished him. How often he had watched the sun rise and set in the purple sea; how often in his cavern cell he had pondered over the Master's teaching, and the lesson of love. And one day he saw a light brighter than the sun, and a door was opened in Heaven. S. John seemed to be no longer in lonely Patmos, but amid a great multitude which no man can number, with whom he was treading the shining streets of the Heavenly city. His eyes looked on the gates of pearl, and the sea of glass, he listened to the song of the elders and the angels, and he beheld the things which shall be hereafter. Once more he looked upon the Master's Face, and beheld the King in His beauty. And remembering these things, the old man murmurs to the crowd, "Little children, love one another. We know that we have passed from death unto life, because we love the brethren." From death unto life! It is a strange expression! We all know of the passage from life unto death. We have all seen the loosening of the silver cord, and the breaking of the golden bowl. We have all marked the fading cheek, the shrinking limbs, the glazing eye, which mark the passage from life unto death. But that other change from death unto life cannot be seen, it is the invisible work of the Holy Spirit. Yet S. John says, we know that we have passed from death unto life. How? By our fruits. If the love of God is in our hearts, if we have passed from the death of sin unto the life of righteousness, if we are risen with Christ, if, in a word, we are truly Christian people, we shall show it by our love for our brethren. If we are selfish in our religion, trying to get all good things for ourselves, and caring nothing for others; if we pray only for ourselves, if we work only for ourselves, if we live only for ourselves, if we see others in want, yet shut up our compassion, how dwelleth the love of God in us? Away with such self-deception, my brothers, if any one of us seems to be religious, and yet stretches out no helping hand to his brother, that man's religion is vain. When we see a fellow man fallen among thieves, and lying by the wayside of life, what do we do? Do we pass by on the other side, without a thought or care, like the Priest? Or do we look on our fallen brother with curiosity, and leave him to his fate, like the Levite? Or do we give him a helping hand, pouring in the wine and oil of kind words, and gentle ministry, binding up the hurts which a cruel world has given him? My brethren, how many Good Samaritans are there among us? Our brothers lie wounded along life's highway in crowds. There are feeble folk who were never strong enough for the hard life battle; there are brave men who have fought, and failed; there are some crushed down by hard times, others who have "fallen on evil days and evil tongues;" some who were wounded by the stoning of harsh judgment and cruel sneers. Some have lost their health, others their money; some their faith, and others their friends. Sirs, we be brethren, shall we run from our neighbour because he is in trouble, as rats run from a falling house? Shall we turn away from a brother because the world speaks hardly of him? Shall we be ashamed of a man because he is unfortunate? Oh! if you would ever rest where S. John rested, on the bosom of Jesus, learn his lessons of love. Look around you and see if there is no Lazarus laid at your gate whom you may feed; no struggling toiler in the back street whom you may help to work; no sick sufferer whose couch you may make more easy; no broken heart which you may comfort. "Dwell in the land, and be doing good." "If time be heavy on your hands, Are there no beggars at your gate, Nor any poor about your lands? Oh! teach the orphan boy to read Or teach the orphan girl to sew." And you who are busy and cumbered with much serving, may find a thousand ways, in the midst of your active work, of showing your love to your brethren. Be unselfish, be gentle, be courteous, be pitiful. Never say a word which may wound another; never turn away when you can help a neighbour; never ask with the sneer of Cain, "Am I my brother's keeper?" "We know that we have passed from death unto life, because we love the brethren." SERMON XXXVIII. MAN'S LIFE HIS MONUMENT. (Third Sunday after Trinity.) 1 S. PETER v. 10. "The God of all grace . . . make you perfect, stablish, strengthen, settle you." Among the many monuments and epitaphs in S. Paul's Cathedral, there is a simple tablet to the memory of him who built it, and on the stone are engraved the words in Latin, "if you seek his monument, look around you!" And as you gaze upon the grandeur and beauty of the vast Cathedral, you feel that indeed the work of the architect is his best monument. He needs no sculptured tomb, no gorgeous trappings, no fulsome epitaph, to keep his memory green. The cunning hand has mouldered away this many a year, and the busy brain is still, as far as this world is concerned, but the work remains, and the builder cannot be forgotten. Now, this world is full of monuments raised by good and bad, some monuments of glory, others of shame. There have been monuments of human pride, like the tower of Babel, and the great city of Nebuchadnezzar, and God who resisteth the proud, has laid them even with the dust. There have been monuments of human wickedness, like Sodom, and like Pompeii, and God, who hateth sin, has buried them beneath the fiery tempest of His wrath. There have been monuments of human obstinacy and impenitence, like the deserted Temple of the Jews, where once God delighted to put His Name, and to receive worship. And again, the world is full of the monuments of the great, the gifted, and the good. We need not go farther than our own chief city, and its Churches. There we see carved in stone and marble the glories of Poet and Painter, King and Priest, Statesman and Warrior. But after all, my brothers, these are not the true monuments of these men. The stately Abbey may one day fall to ruin, the hand of violence may break and scatter those costly tombs, but the _memory_ of those who sleep there cannot die, their lives are their true monuments. Shakespeare's tomb may perish, but _Hamlet_ will live for ever. And men will honour Nelson by the memory of Trafalgar, and Wellington by the thought of Waterloo, though they may not recall one stone upon their sepulchres. My brothers, when we die no one will raise a grand memorial over us; they will not carve our story upon marble tombs. And yet, I tell you, we shall have our monument, we have it now, and we are building it ourselves each day we live. Yes, our life and our works are our monument, and it lasts for eternity. The good life stands like a fair carved memorial of white marble. The evil life stands too, like Lot's wife turned to a pillar of salt, a monument of sin and disobedience. "A thing of beauty is a joy for ever; Its loveliness increases; it will never Pass into nothingness." And this is specially true of the beauty of holiness. The palace of Caesar, the ivory house of Ahab, the gorgeous home of Pilate, have perished, but the loving tenderness of Ruth, the sweet ministry of Mary, and the holy affection of S. John, stand as monuments before God which shall never perish or decay. Never mind, my brothers, what sort of tomb they give us, never mind what epitaph they write upon it, _they_ cannot know the truth. But let us try so to live near to Christ that our life may be a monument of His love and pardoning grace, and of our poor endeavour to do right. If we want to make our life a _good_ monument, we must ask God to help us in raising it. "Unless the Lord build the house their labour is but lost that build it." Each one of us needs the prayer of S. Peter in my text, "The God of all grace make you perfect, stablish, strengthen, settle you." Yes, we must be _stablished_ and _settled_, that is, we must have a good foundation to build on. We must raise our monument on the foundation of a firm, trusting, humble faith in the Lord Jesus Christ. On that basis we must strive each day to build the _life of duty_, by just doing what God puts before us with all our might. It matters not what our rank in life may be, whether we are princes or farm labourers, merchants or petty traders, artizans or cabinet ministers, officers in high command, or soldiers of the rank and file, one thing has to be done by all--_our duty_, in that state of life where God has placed us. Every piece of earnest work well done adds a something to our monument. No matter whether it be the building of a cathedral or a log hut, whether it be the making of a poem, or the making of a pair of boots, work well done leaves its mark, and builds our monument. My brothers, we must not expect to find the life of duty always easy, or the narrow way strewn with roses. But it is not for us to ask whether a thing is pleasant, it is enough for us to know that it is right. The Duke of Wellington once sent this message to his troops, "Cindad Rodrigo must be taken to-night." And the answer of those troops was not to ask of the danger, or the difficulty of the task, but simply to say, "then we will do it." So when God puts our duty before us, we must not stay to ask if we like the work or no, but simply make answer, "then, by God's grace, we will do it." Come what may, let us do our duty. When the battle of the Alma was being fought, a message was brought to a general that the guards were falling fast before the enemy's fire, and suggesting that they should retire under shelter. And the general answered that it would be better that every man of the brigade of guards should fall, rather than that they should retire from the enemy. Whatever hardship, sorrow, loss or trial it may please God to send us, let nothing turn us back from the path of duty. Remember, by our actions we are raising a monument which will last for ever, when every memorial of brass or marble has crumbled into dust. Every act of _brave self-sacrifice_ adds a something to our monument. Some time ago a ship was wrecked upon the rocks within sight of shore. The captain ordered the crew to save themselves, whilst he kept his place on the deck. When all the men had gone, there crept forth trembling from his hiding-place a boy, a waif and stray of the streets, who had concealed himself on board as a stowaway. The boy begged the captain to save him. Looking across the wild water that lay between him and the shore, the captain muttered, "I can swim as far as that," and then unfastening the life-belt which he wore, he fixed it on the stowaway. Both sailor and child entered the waves, and the stowaway was kept afloat by the life-belt, and safely carried ashore. But the brave man who had saved him never reached land alive. Well says the writer of this true story, "words would be wasted in saying more of the perfect humanity, and noble self-forgetfulness of a man, who gave up his best chance of life without hesitation, 'for one of the least of these little ones' who stood helpless by his side, when man and boy were in the immediate presence of death. That captain unlashing his life-belt, with two miles of white water between himself and the shore, to tie it upon the little boy who had stolen a passage with him, is a figure which tells us with new and noble force, that manhood is stronger than storm, and love mightier than death." And it is not only such sublime acts of self-sacrifice as this which are acceptable to God. To live for others is sometimes as hard as to die for them. The patient nurse, the gentle sister of mercy, the humble priest, unknown outside his own parish, these, and thank God there are many such, have a place and a monument in God's great House of many mansions. It has been said that "the world knows nothing of its greatest men," and some of the best, and purest, and most unselfish souls live unknown, and die neglected, but they have their reward. The world gave them no monument, but God looks on the fair memorial of an unselfish life. Let this thought be ever before us, we are building, raising our monument, for eternity. The Turks carefully collect every scrap of paper which they find, because the Name of God may be written upon it. We ought to use every scrap of time to good purpose because it belongs to God, and we have to employ it for eternity. I have said that every honest work well done leaves its mark, and builds our monument. Never then be ashamed of your work, my brothers, however humble, if it be done well and rightly. If your calling be lowly, try to raise it and ennoble it by being strictly honest and faithful in following it. Never be ashamed of the source from which you spring, only be ashamed of doing wrong. If you were to visit the old city of Mayence, you would notice that for its coat of arms the city bears a white cartwheel. For many a century it has borne these arms, and their origin is this. Long ago, an Archbishop of Mayence was chosen for his piety and learning, but many remembered him as the wheelwright's son, who had once worked at his father's trade. As the Archbishop passed in stately procession to the Cathedral, some jeered him, and one jester had chalked white cartwheels on all the walls on either side of the procession. When the Archbishop was enthroned in the Cathedral, he saw, hanging above his head, a shield which was to bear his arms. The Archbishop was told that he might choose what blazonry he liked, and he at once ordered a painter to decorate the shield with a white cartwheel, that amid the great and noble people around him, he might never forget whence he sprang. After his death, the people of Mayence adopted his arms as those of the city, in memory of the wise and holy rule of the wheelwright's son. And there are other monuments which are built up in the home circle, and by the fireside. The good wife and mother, be she high or low, who fills the home with the sweet-smelling savour of holiness and love, precious in the Lord's sight as Mary's ointment; who leads her children in the right way, by the gentle ministry of a good example; who is alike cheerful and resigned in bright days and dark, "making a sunshine in a shady place," such an one has a monument fair and stately, on which God's own finger writes, "She hath done what she could." SERMON XXXIX. THE BLESSING OF MERCY, (Fourth Sunday after Trinity.) S. LUKE vi. 36. "Be ye therefore merciful, as your Father also is merciful." "Mercy" is the one great cry of human nature. We dare not ask for justice, we can only plead for mercy. David, after his great sins, could utter nothing but the mournful cry, the model for all penitent sinners, "Have mercy upon me, O God, after Thy great goodness." The publican standing afar off, and looking at his faults, and not at his virtues, offers the pattern prayer for all men, "Lord, be merciful to me a sinner." The blind man by the wayside, the leper filled with loathsome disease, speak in the same strain, "Jesus, Thou Son of David, have mercy upon us." And so now from ten thousand altars, from bedsides wet with tears, from stately mansion and humble cottage, there rises one cry to Heaven, "O Lamb of God, which taketh away the sins of the world, have mercy upon us." And we know to our comfort that "to the Lord our God belong mercies and forgivenesses, though we have rebelled against Him." But there is something more to think of beside our need of mercy. We, who want so much mercy from God, must learn to show mercy to our fellow men. We are bidden to be merciful, even as our Father is merciful. We are all ready enough to talk of the mercies and lovingkindnesses of God to us and to all men, but what mercy, what lovingkindness, do _we_ show to our brethren here in the world? And yet an exceeding bitter cry is being heard amongst us. The poor cry to the rich, the starving to the well fed, the sorrowful to the prosperous, the weak to the strong. All along life's highway lie those who have fallen among thieves, who are wounded and stripped, who are friendless and fallen, and they cry not only to God, but to man for mercy. Think, my brothers, you who have this world's good, how often have you answered the cry? Have you ever stayed by the fallen traveller when others passed by; have you ever poured in the wine of help, and the soothing oil of sympathy; have you ever tried to bind up the wounds of one injured by the cruel tongues of this hard world? Or did you pass by with the crowd on the other side, saying how sad a sight it was, but still no affair of yours? O brethren, for whom Christ died, for whose sake He went about with sad eyes, and weary feet, seeking to save the lost, how can we look to Him for mercy if we never show mercy, how can we ask forgiveness unless we forgive? The earthly life of Jesus is, in every respect, the model for our life. He came to seek and to save, to search for the lost sheep, to call home the prodigals, to bind up the broken-hearted, to visit the fatherless and the widows in their affliction, to assist the weary and heavy-laden to find rest. As Christ's disciples, we are bidden in a humbler way to go and do likewise. This world is full of sorrow and sickness, doubt and anxiety. All around us there are brethren with broken fortunes, or breaking hearts; there are those whose house is left unto them desolate, and over whose threshold has fallen the shadow of death. There are prodigals who only need a kind word to bring them home, wandering sheep who only want a loving hand to turn them back to the fold. And God bids us do what we can to help these our brethren, saying that inasmuch as we have done it unto the least of them, we have done it unto Him. We are all fellow-pilgrims through this world, and we _must_ help one another. We are all dwelling in a world of sorrow and sin, and we _must_ strengthen each other to bear their troubles. "We know that the whole creation groaneth and travaileth in pain together until now." Even "the dumb, driven cattle" have their share of suffering, and look at us with beseeching eyes, asking for mercy. And if we refuse mercy to them, our humbler brethren, or if we refuse it to our fellow men, how dare we look for mercy on the day of Christ's appearing? We are distinctly told that as we do unto others, so shall it be done unto us. "Blessed are the merciful, for they shall obtain mercy. Judge not, and ye shall not be judged. Condemn not, and ye shall not be condemned. Forgive, and ye shall be forgiven. Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured unto you again." Let us think, then, of some of the ways in which we can show mercy. First, we must shew mercy and lovingkindness _practically_, by deeds, not words. To cry over a starving man, and to leave him to starve, is of no use. To sigh over the sins and miseries of our fellow men, without trying to mend them, is mere waste of time. Practical mercy and kindness can be shown in a thousand different ways. Try to make the lives of others happy. We are always seeking our own happiness, let us try rather to make the lives of others brighter, helping our neighbour, and happiness will come to us. We often see people who are neglected and uncared for in life, and when they die men scatter flowers upon their coffin, and write their praises on their tomb. My brethren, let us not keep our flowers for our neighbour's coffin, but send them to him now, to brighten and bless his life. Mary did not reserve her alabaster box of perfume till her Lord was dead, she filled the whole house with sweetness where the living Jesus was. Let us do likewise. If we have an alabaster box of love and tenderness, let us not keep it sealed till our friends are dead. Pour forth the sweetness of loving words and kindly thoughts now, make their lives happy, you cannot "charm the dull, cold ear of death" with your praises. When we die we have done with the troubles of this world, and its flowers, and its pleasant things concern us not. But now that we are alive, and have to bear many hours of suffering and sorrow, kind, loving words, and the touch of gentle hands, and the help of strong arms, cheer and strengthen us like the sight of flowers, or the perfume of Mary's gift. Scatter your choicest blossoms upon men's lives, instead of on their coffins. Blessed are they whose lives are like the violets, making the homes and lives of others sweet and fragrant. "There be fair violet lives that bloom unseen In dewy shade, unvext by any care; And they who live them wear the flower-like face Of simple pureness, which, amid the crowd Of haggard brows, strikes like a sweet perfume Upon the jaded sense." This world would be far more like Paradise, and less like the howling wilderness which it is to so many, if men would show love and mercy to their fellow men. Nothing opens the heart to angels' visits, and shuts them against the attacks of Satan, like love. Truly it has been said, "the heart of him who loves, is a Paradise on earth; he hath God in himself, for God is love." We are sent into the world to make each other happy, by showing mercy and kindness. "Some men move through life as a band of music moves down a street, flinging out pleasure on every side through the air, to every one, far and near, who can listen. Some men fill the air with their presence and sweetness, as orchards in October days fill the air with perfume of ripe fruit. Some women cling to their own homes like the honeysuckle over the door, yet, like it, sweeten all the region with the subtle fragrance of their goodness. There are trees of righteousness which are ever dropping precious fruit around them." Blessed are those lives which make others better and happier, purer, and stronger, verily they have their reward. Again, we can show mercy by _forgiving those who injure us_. Few things are more talked of, and less practised, than the duty of forgiveness. This world is darkened by the stinging hail of spite, and vindictive bitterness, just because people who have been wronged by others will not be reconciled, will not forgive. If you believe in prayer, you ask God for pardon every day, but is not that something like mockery, if you from your hearts do not forgive another's trespasses? And remember also that forgiveness does not mean merely abstaining from injuring one who has wronged us. We must try to do such an one good if we can. Once, after a great battle, an English officer, accompanied by his orderly, was examining the wounded on the field. He came to one of the enemy who was badly hurt. "Give him a drink of water," said the officer. As he turned aside, the wounded man raised his rifle and fired at the officer, the bullet just missing him. "Give him the water all the same," was the order of the brave man who knew how to forgive. Time would fail me to speak of the many ways in which we may show mercy. Kind judgment of another's motives, patient bearing with another's temper, gentle sympathy with another's weakness, noble self-sacrifice for another's good, all these are signs of the life of mercy. Let me tell you, in ending, that mercy ever brings its sweet reward. Each act of lovingkindness comes back to us with abundant interest. "Good measure, pressed down, and shaken together, and running over." Once, a farmer, out on the Western Prairies of America, started for a distant town, to receive some money due to him. As he left his house, his only child, a little girl, clung lovingly to him, and reminded him of his promise to bring her home a present. Late on the same night the farmer left the town on his way home. The night was very dark and stormy, and he was yet far from his home, and in the wildest part of the road, when he heard the cry of a child. The farmer thought that it might be the device of some robber, as he was known to carry money with him. He was weary and wet with his journey, and inclined to hasten on, but again the cry reached him. The farmer determined that whatever happened he must search for the child, if child there were. Groping in the darkness, at last he found a little figure, drenched with rain, and shivering with cold. Wrapping his cloak about the child, he rode homewards as fast as possible, but when he reached his house, he found it full of neighbours, standing round his weeping wife. One said to another, "do not tell him, it will drive him mad." Then, the farmer set down his bundle, and his wife with a cry of joy saw that it was their own lost child. The little one had set forth to meet her father, and had missed her way. The man had, without knowing it, saved his own daughter. "Blessed are the merciful, for they shall obtain mercy." SERMON XL. THE WORDS OF OUR LIPS. (Fifth Sunday after Trinity.) 1 S. PETER iii. 10. "For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile." Among the scientific wonders of the day, one of the most remarkable is the telephone, by which we can hear each other's words at a considerable distance. By means of that instrument the sermon of the preacher, the music of the singer, the weighty words of the wise, and the silly babble of the foolish, can be carried over a great space. Have you ever thought, brethren, that if a telephone could be invented sufficiently large to convey the words uttered in one day in one of our great cities, or even in this place, what a babel of strange discordant sounds would come to our ears? What a mixture of wisdom and folly, love and hate, selfishness and self-denial, would be heard! Few of us would be the happier for hearing all the talk of their town or parish for one day. Now, God does hear every word spoken throughout the world. All that men say, good or bad, wise or foolish, is known to that God to whom all hearts are open, and from whom no secrets are hid. And more than this, these words of ours are noted in God's Book of Remembrance, from which we shall one day be judged. When a man is taken into custody on suspicion of having committed some crime, he is always warned that whatever he may say will be used in evidence against him. Such a man is very careful to keep a curb upon his tongue. My brothers, we have all need to remember that for every idle word we must give account, and that what we say every day of our life will be used as evidence against us, since "by our words we shall be justified, and by our words we shall be condemned." I have read of one of old time who, being unable to read, came to a Priest, and asked to be taught a Psalm. Having learnt the verse, "I said I will take heed to my ways, that I offend not with my tongue," he went away, saying that was enough if it were carried out practically. Six months later he was asked why he had not come to learn another Psalm, and he answered simply that he had not yet been able to master what he had learned already. Most important, then, and most necessary among Christian duties, is control of the tongue, and yet it is much neglected. Many, who would hesitate to do a foolish or wicked thing, do not scruple to say what is both unwise and wrong. There are men living respectable and clean lives who yet love to tell an unclean story. There are those who sing God's praises in Church, and pray earnestly, and with the same tongue swear and use bad language when their temper is ruffled. Out of the same mouth proceed blessing and cursing. There are some good mothers, perhaps, who would shudder at a bad word, or an immodest story, who yet habitually sin with their tongue. They shoot out their arrows, even bitter words, which wound a sister's reputation, and leave scars which never pass away. Truly says a well-known writer, "Heaven keep us from the destroying power of words. There are words which sever hearts more than sharp swords do; there are words, the points of which sting the heart through the course of a whole life." My brothers, we all, like a deadly serpent, carry a fearful weapon in our tongue, and woe unto our happiness, and that of others, if the poison of asps is under our lips. No one has learnt aright the lessons of Christianity unless he can curb his tongue. We dare not call ourselves followers of Him who went about doing good, and spake as never man spake, if we go about with lies, with cruel speeches, with the sneering sarcasm which maddens, and the unjust judgment which kills. Let us put this matter before ourselves very practically, and think of some words from which we must restrain our mouth as it were with a bridle. First, let us guard against the _unkind word_ of every class. This world is full of sunshine, and flowers, and singing birds, because God is full of kindness. So, if we would find sunshine in our life, and flowers about our path, we must be kindly affectioned one to another, pitiful, courteous, in our words. The man who goes through life saying cruel things is like a musical instrument out of tune, whose only sounds are discord. It is the kindly tongue which makes "the music of men's lives." Think what an unkind word can do! It can, and has, parted husband and wife, parent and child, for ever. It has driven a man from the Paradise of home, to the cold, outer world of lonely misery. It has blighted a young life as a cruel frost kills the budding may. It has embittered a parent's declining years, and brought down grey hairs with sorrow to the grave. Of all miseries, surely one of the greatest must be to stand by the open grave of some friend, and to feel that the poor heart, lying cold and still beneath us, has been wounded by our cruel and unkindly words. O sons and daughters, take heed to your words, lest when you lay father or mother in the grave there comes the sad accusing whisper, "my angry temper, and my thoughtless tongue, saddened my parent's last days on earth." A great English writer said sadly, "What would I give to call my mother back to earth for one day, to ask her pardon upon my knees for all those things by which I gave her gentle spirit pain." Watch and pray against unkind words, they never did, or can do, good. They never softened a hard heart, or convinced an unbeliever, or converted a sinner. You cannot shape lives into beauty by hard words, as you can a stone by hard blows. Say a kindly word whenever you have the opportunity, and you will be like one sowing the seed of a fragrant flower, which will bring sweetness to others, and most surely to yourself. One of the best lessons we can learn is to be silent at the right time. One of the greatest of the old Greek philosophers condemned each of his pupils to five years' silence, that he might learn self-control; and Holy Writ tells us plainly that a man full of words shall not prosper upon the earth. Another which we must guard against is the _discontented word_. Everywhere around we hear people murmuring, and finding fault. Nearly everyone whom we meet has some complaint. It is almost a miracle to find a man who says, "I am well, very happy, and quite contented." Let the skies be ever so blue, the eyes of the murmurer can discover a rising cloud. Let to-day be ever so bright and prosperous, the discontented forsees trouble to-morrow. The greatest and the best of men appear in his eyes to be full of faults and weaknesses. Everyone has his price, he says, no man serves God for nought. In a word, he can see no good in God's world, no beauty in God's creatures, no blessings in his own life. He can tell you all his misfortunes, but ask him what good things God has done for him, and he cannot remember. My brothers, guard against the discontented tongue. It is a grievous sin against God, and it makes its owner and all around him wretched. Let the praises of God be in your mouth, and the two-edged sword of faith in your hand, and you will make your way through all difficulties, and triumph over all troubles. Count up God's mercies and blessings every day, and you _cannot_ murmur. Sing the _Te Deum_ oftener, and you will have no time for the miserable ditties of the discontented. Imitate the bees, who gather sweetness from the common things of life. Look up to God's bright sky, and not down into the gloomy cavern of your own heart. Pray to be lifted out of self, and filled with thoughts of God's love and mercy, then you will be able to say-- "My heart leaps up when I behold The rainbow in the sky! So was it when my life began; So is it now I am a man; So be it when I shall grow old, Or let me die." And next, let us guard against the _untruthful word_ of every kind. There are hundreds of ways in which men sin against the truth, and yet the world does not call them by the terrible name, the most shameful of all names--a liar. The world is very fond of giving wrong names to certain sins. A man appears in the morning with pale face, and shaking hand, and lack-lustre eye, and the world says he has been spending a festive evening, whereas the _truth_ is he has been drunk. The man who leads an unclean life is pleasantly styled by the world a _fast man_. God in the Bible calls him by a very different name. Let us learn to call things by their right names. If what we say is not quite true it is a lie, neither more nor less. If we go about with idle tales of our neighbour, tales which have some truth in them, but not all the truth, then we are verily guilty concerning our brother; since the truths which are only half truths "are ever the worst of lies." If in our business we say more than the truth, or less than the truth, we are verily guilty. A lie is no less a lie because it is printed in a prospectus, or written up in a shop window. A tradesman who sells a pair of boots which fall to pieces, or a garment which will not wear, and tells us that they are good and genuine articles, is just as false as Ananias himself. I have heard traders declare that they cannot afford to be honest. This is an utter mistake. Every Christian man is bound by the vows of his Baptism both to speak and act the truth. Well says a preacher of our day, "we have dethroned the Most High in the realm of commerce, and in the place of the Heavenly Majesty have erected unclean and pestiferous idols; we have put into the holy place the foul little gods, named Trickery and Cunning. We have tried to lock God up in the Church, and have shut upon Him the iron gates of the marketplace." My brothers, if you would prosper you must have God with you in your business, guiding your plough, blessing your farm, ruling your trade. You must have God with you behind the counter of your shop, or your office, and if God is to be there you _must speak_ the truth. A Christian man must have nothing to do with an unjust balance, or a false weight. He must refuse to adulterate his wares, for these things are lies. The Chinese are in the habit of adulterating some of their tea for the market, but they are honest enough to call it in their language _lie tea_. I only wish our traders would do the same when they offer us false articles under the name of genuine wares. The time would fail me to tell one quarter of the ways in which God's law of truth is broken. I may not stay to speak of the false advertisement, of the highly-coloured description, of the quack medicine, which we are solemnly told will cure any kind of disease. I would only say, take the matter home to your own hearts. Whoever you are, make up your mind that as Christians you must speak the truth, the whole truth, and nothing but the truth. And may the God of all truth give your strength. SERMON XLI. ALIVE UNTO GOD. (Sixth Sunday after Trinity.) ROMANS vi. 11. "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Every baptised person belongs to God. He is His absolute property, marked with the sign of the great King. As the broad arrow is the mark that certain property belongs to the British Government, so the Cross of Holy Baptism is the sign and pledge that we are God's. Think of that, my brothers, you are not free to choose your own way, your own masters; you belong absolutely to Jesus Christ. He made you His property by taking your flesh, by suffering in it, by dying in it, by rising with it in triumph. In Baptism you are made partakers of all these benefits. You are baptised into the Death of Christ that your old sinful nature may die and be buried. You are baptised too in His Resurrection, that you may after Baptism begin a new and higher life, with Jesus as your Ruler and Guide. From this fact come two others; first that we are not free to sin, because if we do wrong, we sin not against ourselves, but against Jesus Christ, "whose we are, and whom we serve." I do not say that sin will not come in our way, will not tempt us. We must, in passing through the world, encounter foul smells, hideous sights, dirty roads. But we can turn away from the foul smell, we can shut our eyes to the bad sight, we can pick our way carefully over the dirty road. So if sin meets us, we must turn aside from it, we must stop our eyes and our ears to the evil sight, or sound, we must try to keep in a clean path. The strength which our Master, Jesus, gives us in the Sacraments will be sufficient for us. And the second fact is that, as baptised people, we are never alone, never forsaken. A great part of our life, and our work, must be solitary, and yet we are not alone, for God is with us. We must _do our work alone_. No one can tread the path of duty for us, or fight the good fight on our behalf. Like the solitary sower in the fields, we are all sent into this world to sow some seed, to do some work, _alone_. There may be crowds around us, and yet each of us has his thoughts, and hopes, and feelings, with which others cannot intermingle; no two men think or feel exactly in the same way, each of us is alone. We know that we must fight the battle of life and duty alone, we know that we bear our sorrows and bereavements alone, we know that alone we must die, and be judged, and yet, as Christians, we know that Jesus will never leave us, nor forsake us, that He is with us even unto the end of the world, and that when most solitary we are _alone with God_. It is this thought that has strengthened the bravest and best of God's people in their hour of trial. It was this which enabled Abraham to leave home and friends, and to seek a land of strangers; he was not alone, for God was with him. It was this which comforted Joseph in the Egyptian prison, and enabled him to feel as many another captive has felt-- "Stone walls do not a prison make, Nor iron bars a cage; Minds innocent and quiet take That for a hermitage." It was this which nerved Daniel to dare the den of lions, and Shadrach and his brethren to brave the fiery furnace; they were not alone, for God was with them. This cheered David when he walked through the valley of the shadow in his deep repentance; this gave courage to S. Peter, and S. Paul, and all the noble army of martyrs, to speak boldly in Christ's Name, and to meet death with a smiling face. This carried Moses through the desert, and Columbus to the new world, the thought that in their loneliest hour God was with them. Yes, and it was the same thought which supported the dead hero, for whom all England weeps. Day after day passed over Gordon in his lonely exile far away. Day after day he saw the sunrise flash on the white walls and fair palm trees of Khartoum, and the sunset redden the desert sand. Cut off from home, and comrades, and countrymen, far from the sound of English voices, and of English prayers; there is no more lonely figure than that of the martyr of duty. Day by day he strained his eyes to see the rescue which never came, and yet in all this lonely waiting we cannot believe that the heart of Gordon failed, for he could say to his God, "I am not alone, I will fear no evil, for Thou art with me." Thus, in one sense, every man must stand alone, and yet the Christian man knows that he is a child of God, and that his Father will never forsake him. Every one of us must _labour alone_ in the great workshop of the world. Each of us has his corner where God has placed him to weave in his little bit of the pattern of this world's history, to add his little portion of colour to the picture called Life. For each of us there is the day's work, wherein we can labour, or idle, as we choose, and for each there comes the night when no man can work. And what we have to do we must do _alone_. The majority of men who live the life of duty do so unnoticed and uncared for. They are like those stars which our eyes never see, but they shine all the same. Such men work and suffer, and wait till their time comes to join "The crowd untold of men, By the cause they served unknown, Who moulder in myriad graves of old, Never a story, never a stone." But such men have the comfort of knowing that they have not run in vain, neither laboured in vain; they have lived unto God in this world, and if solitary, they have been alone with God. Again, _we must all suffer alone_. However kind and sympathetic our friends may be, they cannot enter into our pains and agonies. They can be sorry for us, but they cannot feel as we feel. When the body is racked by severe pangs of suffering, even the presence of friends is too much for us. We want to be alone, _alone with God_. And this is specially true of the sorrows of the mind. "The heart knoweth its own bitterness." No one, not even our nearest and dearest, can go with us to the Gethsemane, where we suffer, or the Calvary, where we endure our cross. But it is in these hours of bitterest suffering that the Christian feels that he is not forsaken. He remembers that his Master, Jesus, trod the winepress of sorrow alone, and that of the people there was none with Him. He knows that he is permitted to walk the same lonely path as Jesus trod before him. He knows that as he kneels in the darkened room with his solitary sorrow, with his breaking heart, with his sinful soul bowed down in penitence, that Jesus is with him--he is alone with God. And again, _we must all die alone_. The moment of death is the most solitary of all our life. The Prince, with his armies, and crowds of friends and courtiers, is, at his death, as much alone as the beggar who drops and dies by the roadside. Loving hands may clasp ours fondly, but we must let them go. Husband, mother, wife, or child may cling to us in close embrace, but they cannot detain us, or go with us, we must die alone. And yet in that most solitary moment the Christian who is dead unto sin, and living unto God, knows that he is not alone. He knows that when he has heard the sound of the last voice on earth, he shall hearken to other voices, never listened to before. When the last farewell is spoken, and the last hand clasped on earth, there will come the meeting with a new and glorious company, and the touch of those dear Hands once wounded for our transgressions. Be sure that God, who is with us in life, is specially with us in the moment of death; we die alone, but we are alone with God. My brothers, we are tempted sometimes to murmur because our life and its work are dull, monotonous and solitary. Let this thought help us to check the rebellious sigh, the thought that if we are trying to do our duty, God is with us, and He that seeth in secret, shall Himself reward us openly. We may be tempted to cry sometimes in our darkest hours, "My God, my God, why hast Thou forsaken me;" but the loving Hand has not gone from us, though we cannot feel its touch. Those dark hours often bring out the light of Christ's great love most clearly. I have seen a famous picture of the Crucifixion, which shows its sad beauty best when the window is darkened. Then there seems to shine a light of hope and splendour behind the Cross, and the face of the Saviour beams with tenderest love. So when the windows of our life are darkened, when bereavement, or ill-health, or disappointment come upon us, let us turn our eyes to the Crucified, and see a new light, a new meaning in our Saviour's sorrow, and our own. Let us learn that the trouble has come to lead us apart from the world and its selfish ways, that we may be alone--alone with God. SERMON XLII. SERVANTS OF SIN. (Seventh Sunday after Trinity.) ROMANS vi. 20. "The servants of sin." There is no existence in the world so sad as that of a slave; and there is no slavery so hard as that of sin, no taskmaster so bitter as the devil. There was a tyrant in the old times who ordered one of his subjects to make an iron chain of a certain length, in a given time. The man brought the work, and the tyrant bade him make it longer still. And he continued to add link to link, till at length the cruel taskmaster ordered his servants to bind the worker with his own chain, and cast him into the fire. That hardest of tyrants, the devil, treats his slaves in like manner. At first the chain of sin is light, and could easily be cast off. But day by day Satan bids his victims add another link. The servant of sin grows more hardened, more daring, more reckless in his evil way. He adds sin to sin, link to link, and then the end comes, and the tyrant binds him hand and foot with his own chain, and casts him into outer darkness, where there is weeping, and gnashing of teeth. Very often the slaves of sin do not know that they _are_ slaves. They talk about their freedom from restraint, they tell us they are their own masters, they would have us believe that the godly, who try to keep the commandments, and walk in the narrow way, are slaves, but _they_ are free! Oh! fools, and slow of heart! As well might a prisoner cover his irons with a cloak, and try to pass as a free man. We can _hear the clank of the chains_. So is it with the slave of sin. Once I visited a madhouse, and talked with some of the poor patients. Some had one delusion, some another. One thought he was a king, another fancied himself the heir to a fortune. But one thing they all believed, that they were in their right minds. My brothers, the slaves of sin are like these poor mad folk, they do not understand that what they call freedom is slavery, that what they style pleasure is misery, that instead of being the clever, reckless, free people they think themselves, they are only mad people possessed of the devil. First, then, we have seen that the servants of sin do not know that they are slaves. The tyrant, Satan, blinds their eyes before he binds them in the fetters of his prison house, even as the Philistines blinded the strong man of old. Next, the servants of sin bear about the marks of their master I have seen gangs of convicts working on Dartmoor. You could not mistake them for anything else if they were dressed in the best of clothing. The word _convict_ is stamped upon every grey face, as plainly as the Government mark is stamped upon their clothing. The servants of sin have their marks also. Look at the shifty eyes, and downward glance of the knave and the false man; mark the flushed brow and cruel eyes of the angry man; see the weak lips and trembling hand of the drunkard; they bear the marks of their slavery very plainly. So, too, the sensualist who lives for his body, the impure man, the slave of lust, the criminal, haunted by a guilty secret, the selfish worldling, who cares only for this life; these all bear the traces of their sin upon them, these show whose they are, and whom they serve. Again, the servants of sin have their so-called enjoyments, these are the baits with which the tyrant gets them into his power. For a time the way of transgressors is made easy and pleasant. The broad road is shaded, and edged with fair fruits and flowers. The down-hill path is strewn with glittering jewels, the booths of vanity fair are fitted with all manner of delights, and the poor slave goes on, scarce feeling his chains, or knowing of his slavery, till the day of reckoning comes. "There is a way which seemeth right unto a man, but the end thereof are the ways of death." A saint of old once saw a man leading a herd of swine, which followed him willingly. The saint asked whither he was taking them, and he answered, to the slaughter. When the saint marvelled that the swine should go so readily to their death, the man showed him that they followed him for the sake of the sweet food in his hand, and knew not whither they were going. My brothers, the servants of sin follow Satan for the sake of the sweet things which he offers, and know not that they are going to their death, even the living death of a lost soul. Some of you remember the old German legend of doctor Faustus. It is a terrible parable of the fate of all those who become the slave of sin. Faustus is represented as a man of great learning, who used his knowledge for evil instead of good. Being filled with pride, he refused to bow down to God, and made a bargain with Satan that he was to have his own way, and every wish gratified for a certain term of years, and then he was to pay the price--his own soul. During those years he had all the health and strength of youth, he enjoyed all the pleasures of the body, the world, the flesh, and the devil were his servants. But one thing he lacked, he had not God, and so he had no hope. There were times when he thought of the horrible bargain which he had made. He desired to see Paradise and Hell, and he was shown a glimpse of both. His servants found him in deep sorrow, and asked him what he had seen, and what the sorrows of Hell were like. But he answered that he remembered not, one thing only he recalled, the peace and beauty of that Paradise which he had forfeited for ever. This is the story of every slave of sin. My brothers, there are many who have bargained with Satan, offering the price of their own souls. When the Tempter came to the Saviour in the wilderness, he offered Him the glory and splendour of the world if Jesus would fall down and worship him. It is the same with us. Satan offers us this world instead of the world to come. He offers us our own way, so dear to all of us. He offers us the pleasures of the body, "let us eat and drink." He offers us self-indulgence in all the lusts of the flesh. He offers us all the flash and glitter of the world, but he does not let us see the foulness and rottenness which they cover. To the man of science he comes, as to Faustus in the legend, and tries to induce him to set up his knowledge against the All-wise, and to drive God out of His own fair universe. He does not show him how sad life must be without the knowledge of God: how miserable death must be without a Saviour. He comes to the man of business, and shows him visions of vast wealth. He whispers, "All these things will I give thee, if thou wilt fall down and worship me." And that implies false dealing, sharp practice, trickery, knavery. It implies loss of self-respect, loss of honour, the reproaches of an ever-accusing conscience. The tempter comes to the young man or woman, and shows them all the delights of a life of pleasure. They see the sparkle of the wine cup, the glitter of the ball room, the pomp and vanities of this wicked world. But they do not see the other side of the picture. They do not see the grey, cold morning of sorrow which follows the night of dissipation and sin. The young woman looks on the tempting dress, the flash of jewels, the gay company. She does not see the _price_ she must pay. She cannot see herself disgraced and ruined, and cast aside like a broken toy. She can hear the music of the revel, but not the reproaches of a broken-hearted dying mother. The young man sees only the bright side of the picture, Satan keeps the dark side hidden. He fancies himself his own master, free from the restraints of home and parents, walking in his own way, in the lust of the eye, and the pride of life. Ah! brother, the way seems very charming now--it will be hard enough one day. The cup of pleasure seems very sweet now, the dregs thereof will be bitter enough one day: as for the ungodly, they shall drink them and suck them up. The food which the world offers seems as honey and the honeycomb now: the day is coming when it will be as ashes. You will come one day to the husks--the sick room, the dying bed,--and you will know that you gained this world and lost the world to come: like the rich man, you will in this life have had your good things, but _you will have paid the price_. And those old words will have a terrible meaning for you then, "What shall it profit a man to gain the whole world, and lose his own soul?" Yes, the servants of sin must fulfil their contract and receive their wages, and the wages of sin is death. Ah! brethren, be serious; are these things nothing to you? Are there none of you who _know_ that you are the slaves of some besetting sin? Look into your lives, see whose marks are upon you, whose servants you are. Are you still tied and bound with the chain of your sins? If so, turn you to Him who can alone set you free; to Him who drove the strong man armed from his palace; to Him who conquered Satan in the wilderness, in the garden, on the cross; to Him who can make the weakest strong, the most sorely tempted able to triumph; Who can wash the foulest life till it shall be whiter than snow. Brothers, dare we turn away and carry our chain of slavery longer? No, let us make a struggle to be free, and let our prayer be, "O God, whose nature and property is ever to have mercy and to forgive, receive our humble petitions; and though we be tied and bound with the chain of our sins, yet let the pitifulness of Thy great mercy loose us, for the honour of Jesus Christ, our Mediator and Advocate." SERMON XLIII. KNOWN BY THEIR FRUITS. (Eighth Sunday after Trinity.) S. MATT. vii. 16. "Ye shall know them by their fruits." The religion of Jesus Christ is one of deeds, not words; a life of action, not of dreaming. Our Lord warns us to beware of any form of religion, in ourselves or others, which does not bring forth good fruit. God does not look for the leaves of profession, or the blossoms of promise, He looks for fruit unto holiness. We may profess to believe in Jesus Christ, we may say the Creed without a mistake, we may read our Bible, and say our prayers, and yet, if our lives are bad, all our religion is vain. If we would know whether we are being led by the Holy Spirit, we must see if we are bringing forth _fruits_ of the Spirit. If we would discover if the works of a clock are right, we look at the hands. So, by our words and deeds we shall show whether our hearts are right with God. A religion of the lips is worth nothing. We may cry, "Lord, Lord," in our place in Church, we may repeat the words which speak of the Will of God, and utter pious wishes when we sing chant or hymn, and all the while we may be far off from the Kingdom of Heaven, because we are not in our lives doing the will of our Father which is in Heaven. If we are selfish, self-willed, proud, lovers of our own selves, our religion is but the sheep's clothing covering the wolfish heart, or the white paint hiding the corruption of the sepulchre. It is easy enough to assume the character and manner of a Christian, but to live the Christian life is not so easy. A man can make a sham diamond in a very short time, but the real gem must lie for ages in the earth before it can sparkle with perfect purity. We have far too many of these quickly made Christians amongst us, who have never brought forth fruits meet for repentance, nor gone through the fire of trial, and sorrow, and self-sacrifice. Do not trust to feelings, or words, in yourselves or others, look at your life; a real and a false diamond are very much alike, and yet there is all the difference in the world in their value. "If ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God." My brothers, who is our leader and guide, the Holy Spirit, or our own will? How shall we know? By our fruits. They tell us that whenever the holy saint David, of Wales, stood up to preach, there came a milk-white dove, and sat upon his shoulder. It is a serious question for you and me, for preacher and people, does the White Dove perch on my shoulder as I preach? Does the Holy Ghost descend like a dove on you who hear? Men of business, anxious workers, is the White Dove with you in your factory, your farm, your office? Mothers and fathers, young men and maidens, is there a place in your home where the Holy Spirit may come, and continually dwell? Let us look into our lives very closely, and see whether we are mistaking outward form for true religion, words and professions for holiness, leaves for fruit. What are some of the fruits which God looks for in the life of a Christian? At the head of all, I think, we must place _love_. Ah! you will say to me,--I only wish I could love God more. It is so hard to love One whom we cannot see. I worship God, I try to keep His commandments, but I am not sure that I _love_ God. My brother, my sister, let not your heart be troubled. If you really try to do God's Will it is a proof of your love. "If ye love Me, keep My commandments." "For this is the love of God, that we keep His commandments. If a man say, I love God, and hateth his brother, he is a liar. We know that we do know Him if we keep His commandments." You can show your love to God by showing love and kindness to your brethren. By kindly judgments of another's fault; by gentle words of comfort, of pity, or of warning; by tender hands stretched out to bring back the wandering sheep; by loving acts of charity to the sick and suffering; by care for the poor bruised reeds of this rough world, you can show your love for God, who is the source of all love. If we love God we shall try to lead others to Him. A true Christian cannot be selfish. Think of the example you set to others. Is it a good one, a strong one, a light shining before men so that they can see your good works? At the battle of Tel-el-Keber our troops had no sufficient plans of the ground. The General therefore ordered a young naval officer to lead the Highland Brigade by the light of the stars to their destined post. When the fight began the Highlanders were ready, and among the first to fall was their young leader. The victory was gained, and the General hastened to the tent of his wounded officer. The dying man smiled as he raised his trembling hand to his commander, and looking him in the face said, "General, didn't I lead them straight?" My brothers, we are leading our fellow men by the example of our lives, the question is, _are we leading them straight?_ Another fruit for which God looks in a Christian's life is _humility_. Every act and word of our Saviour's earthly life teaches us to be humble. Let the haughty, the proud, the self-satisfied man, open his Gospel, and he will find a reproof to his pride on every page. Let him bend his head, and bow his stiff knee before the Almighty God, cradled in a manger, fasting in the desert, homeless, friendless, silent before His foes, stripped, mocked and beaten, dying upon the Cross. Go, my brother, and bow your head at Gethsemane; go, kneel before the Cross of Calvary, and ask God to make you humble. The longer a true Christian lives the more humble-minded he becomes. A young man, just starting in life, holds his head high, and is inclined to look down on others. But as he journeys on through the world, learning by experience, his head grows bent and lowly. So is it with Christ's people. The longer we go to His School, and the more we know of the way of godliness, the humbler we become. Like S. Paul, we count not that we have attained the mark, we only press forward towards it. We begin with shame to take the lowest place, we learn to consider others better than ourselves, and to say to our Lord, "I am not worthy that Thou shouldest come under my roof." As the laden fruit tree bends its branches nearest to the earth, and the fullest ears of corn hang lowest, so the holiest man is ever the humblest. In a certain city abroad every child found begging in the streets is taken to a charitable asylum. Before he is washed, and dressed anew, his portrait is taken as he stands in his beggar's rags. When his education is finished, this picture is given to the child, and he is made to promise that he will keep it all his life, that he may be reminded what he was, and what great things have been done for him. It is good for us to remember, my brothers, what we were: helpless wanderers in this world, clothed in filthy rags of sin; and we must remember, too, what God has done for us. How He has redeemed us from our slavery, making us His own children by adoption, washing us in the Blood of Christ which cleanseth from all sin, and giving us the white robe of holiness. Who is there who, thinking upon these things, can be other than humble? Let us examine ourselves, and see whether we are bringing forth that fruit. We preach humility to others, we expect to see it in others' lives, are we humble ourselves? Have we learnt to walk _humbly_ with our God? Another fruit which God expects in the lives of His people is _forgetfulness of self_. Have you stayed to calculate how much of your time is occupied in thinking and talking of yourselves? In some houses they line the rooms with looking glasses, so that wherever you turn you see a reflection of yourself. My brethren, some of us pass all our lives in such a room; we are for ever contemplating our own selves. We spend our time in looking into a mirror that we may see our beauty, our cleverness, our fine clothing. One glass reflects our pleasures and amusements, another our sorrows and misfortunes. But every inch of space is so filled with self that there is no room for another's joys or sorrows, and, above all, there is no room for Jesus. Let us strive by God's grace to get away from self, and the eternal thinking and talking of our own concerns. Even Jesus Christ pleased not Himself, and believe me, we are no Christians unless we are trying to forget ourselves, and to deny ourselves. We must be crucified with Christ if we are to reign with Him, and alas for us if we cannot show the marks of the nails where we have been fastened to our cross. My brethren, these are serious thoughts for us all. By our fruits, and by them only, we shall be known. If our lives show no love, no humility, no self-sacrifice, no patience, no meekness, how shall we stand when the great day of ingathering comes? Often the Dresser of the Vineyard has looked upon some of us, seeking fruit, and finding none, and we know not how soon the sentence may go forth, "Cut it down, why cumbereth it the ground." SERMON XLIV. RENDERING OUR ACCOUNT. (Ninth Sunday after Trinity.) S. LUKE xvi. 2. "Give an account of thy stewardship." My brothers, we shall all hear that command one day. When our earthly business is finished and done with, when our debts are paid, and our just claims settled, and our account books balanced for the last time, we must render our account to God, the Righteous Judge. But it is not only at the day of Judgment that the Lord so calls upon us. _Then_ He will ask for the final reckoning,--"Give an account of thy stewardship, for thou mayest be no longer steward." Now, whilst we are yet alive on the earth, whilst we are still in the enjoyment of our stewardship, God, at certain times, calls for an account. Whenever the Holy Spirit touches our hearts, and stirs our conscience, and we look into the secret places of our life, and examine ourselves, then we hear the whisper of God, "Give an account of thy stewardship--how much owest thou unto my Lord?" Then at our dying bed there will be all our past life; our youth, our manhood, our working days, our times of pleasure, these will all be clamouring in our ears--"Give an account of thy stewardship." The dying bed of a sinner, who has wasted his life, will be haunted by the ghosts and phantoms of the past. Days dead and gone, sins dead and forgotten, yet not forgiven, will be there to trouble the thoughts of the dying man, to murmur, "God requireth that which is past; give an account of thy stewardship." Such a death-bed must be an awful thing, no wonder that some people are said to _die hard_. It must be indeed a sad ending to a misspent life, to leave it amid the shadowy crowd of our former faults and failures; to the sound of the evil words which we have spoken; to the stern summons of our unquiet conscience--"Give an account of thy stewardship." May the merciful Jesus save us from such a death as that. And that we may find pardon and peace at the last, let us use the present, and not allow our account to grow, like that of a reckless debtor, till we are overwhelmed by the amount. We are all the stewards of Almighty God. Whatever things we possess are our Master's goods. Let us see how we have used them hitherto. "Give an account of thy stewardship." What are some of the goods which our Master, God, has entrusted to our care? First of all, there is the treasure of _time_. Our years, our months, and weeks, and days, are all so many precious jewels lent to us, and we must give a strict account of every one of them. Every day of our life has its special work for God; have we always tried to do the day's work with our might? Every day of our life is a teacher in God's great School, and brings its lesson; have we tried to learn the lesson aright? If we must give an account for every idle word, so surely must we for every idle day. And remember that any time spent entirely on selfish pleasure, or amusement, is wasted. Unless we are doing some good, we are certainly doing some harm. There is a motto very commonly engraved upon a sundial, which means that the moments of time are perishing, and are being recorded in God's Book. Yes, they are being put down to our account on one side or the other, just as we have used, or misused, them. Look on two death-beds. A Queen of England is dying, surrounded by her attendants. What are the last words they hear her speak, as she passes over the brink of eternity? "All my possessions for a moment of time!" Now look on another picture. An English Admiral lies wounded unto death. The decks are slippery with blood, and the air dark with smoke; but the sound of many voices is heard, it is the British shout of victory. The dying hero clasps the hand of his friend, and murmurs, "Now I am satisfied; thank God, I have done my duty." Brethren, our ending of this life must be like one of these. Either we must cry helplessly over wasted days, which cannot return, and beg in vain for time to right some wrong; or we shall die with the comforting thought that, in spite of many faults and failures, we have tried to do our duty. Remember that time once lost cannot be recovered. "Lost wealth may be replaced by industry, lost knowledge by study, lost health by temperance and medicine, but lost time is gone for ever." Again, "give an account of thy stewardship," of the good things which God has given you; your creation, preservation, and all the blessings of this life; and above all, the redemption of the world by Jesus Christ our Lord. I knew a man once who said that he was not thankful to God for having created him. I think that man was wrong. We ought to thank God for having made us, for if He had not we could never know the joys of Heaven. This world is full of beauty, full of good things, and we must give an account of our stewardship of them. God has sent the sun to warm and cheer us, blue skies and flower-dotted meadows, seed time and harvest, summer and winter, wind and storm fulfilling His Word. Too often we take these gifts as a matter of course, and forget to thank God, who giveth all. God has fed you, and clothed you, and preserved you all these years; have you been thankful? "Give an account of thy stewardship." Then think what we owe God for our redemption, for the means of grace, and for the hope of glory. For each of us Jesus suffered hunger and thirst, the temptation in the wilderness, the agony in the Garden, the cruel torture of the Cross. Do we think lightly of our sins? They were heavy enough to drive those piercing nails through the Hands and Feet of Jesus. Do we _speak_ lightly of our sins? They were heavy enough to force that bitter cry from Jesus, "My God, My God, why hast Thou forsaken Me?" How much do you owe unto our Lord for these benefits? "Give an account of thy stewardship." Then, too, the means of grace--how are we using them? There are the Sacraments of the Church, do we value them as we ought? Do we understand the privilege and the blessing of having been baptised into Christ's Holy Church, and made partakers of the resurrection of Jesus? Do we appreciate the value of that Holy Sacrament, when we bring our children to be baptised? Then think of that other Sacrament, the blessed legacy of our dying Saviour's love, the Holy Food of us travellers through the wilderness. Why are not all of you who hear me now Communicants? Why should there be two classes among you; one class of Church-goers only, the other of Church-goers who are Communicants? Your Saviour offers you the highest of all blessings in that Sacrament, He offers you Himself. Are you afraid to look upon God? You _must_ look on Him one day. Are you trying to live without the Precious Food of the Altar? Man doth not live by bread alone; he _cannot_ live by bread alone, unless God feeds him there is no life in him. As you turn away from this Altar, and go to that other altar which you have raised to some unworthy idol, does there come no reproach to you, no warning voice--"What hast thou done? Give an account of thy stewardship." And so with all the means of grace, we must give an account of them. Our Confirmation, that solemn coming of age, when we were bidden to take unto us the whole armour of God; have we remembered that, and all its responsibilities? Our prayers in private, and our public worship in Church, we must answer to God for them. When you are tempted to hurry over your prayers, to say words with no heart, perhaps no meaning in them; or when in Church you are silent and inattentive, instead of throwing all your heart and mind into the act of worship; remember that for all these things God will bring you into judgment, and will say, "Give an account of thy stewardship." Is that your Bible on the shelf, covered with tell-tale dust? Well, God lent you that good thing, and He will ask for an account of your use of it, or your neglect. Then again, God has sent you trials, sorrows, losses, as teachers who warn you of your state. You must render an account for them. You stood by the grave of someone stricken very suddenly by death. That was a message sent to you by God, reminding you that man's time passeth away like a shadow, and bidding you take heed to your ways. Did you listen to the warning, my brother, and take heed? Some of you have lost your money, others your health; some have seen their cherished plans disappointed, their dearest wishes fail. All these are whispers from God, warnings from the Unseen. Have you understood them? God will ask you one day. Again, God has given you bodies and minds _in trust_. You must give an account of your use of them. Are you keeping those bodies of yours as temples of the Holy Ghost, in purity, chastity, temperance? Or have you defiled those holy temples with drunkenness and lust? "Give an account of thy stewardship." Man of business, God has given you a quick brain, a keen eye, an aptitude for you [Transcriber's note: your?] calling. How are you using these things? Are you in your business walking honestly, as in the day? Will your accounts bear looking into by God's Eye? "Give an account of thy stewardship." Fathers and mothers, God has given you children, souls precious in His sight. Do you take good care of those souls? You clothe your children, you feed them, you educate them; yes, but do you take care of their _souls_? Do you educate them for Heaven? Do you give them that best of all teaching--a good example? What if our children fall through our fault, because we have set no good pattern before them! What if they never get to Heaven because they have never seen _us_ walking in the right way! God grant that these solemn thoughts may sink deeply into our hearts, and bear fruit of amendment, before the day when God shall say to me who preach, and you who hearken--"Give an account of thy stewardship." SERMON XLV. THE TEARS OF CHRIST. (Tenth Sunday after Trinity.) S. LUKE xix. 41. "He beheld the city, and wept over it." The saddest sight, save one, in the history of the world is that pictured in the text--the Son of God weeping over the city which God had chosen to put His Name there. Let us, in fancy, to-day look upon the scene on which our Saviour looked, and recall the history of that city which had lost sight of the things concerning her peace. No other city in the world, not even Rome, has such a wonderful story as Jerusalem. Looking back into the past we see the city as the stronghold of the heathen Jebusites, perched on her rocky crest, and holding out when every other fenced city had yielded to the arms of David. The Jebusites were the last old inhabitants of the land to give place to the conqueror; they trusted in the marvellous strength of their position, where "they had made their nest in a rock." They trusted in "the everlasting gates," which had never been forced by an invader; and they declared boastfully that the blind and the lame were strong enough to defend their citadel, and that David should not come in thither. But, as we know, the day came when David attacked the city, and declared that the man who first smote the Jebusites should be chief and captain, and that man was Joab. Still looking back over the past, we see David solemnly consecrating the once heathen city to the God of his Fathers. The Ark, the most sacred treasure which Israel possessed, was brought home with solemn state and loud rejoicing after its long exile. As the procession of Priests and Levites, with the king and his chief captains, wound up the steep ascent, there rose the famous shout which Israel had so often uttered in the wilderness--"Let God arise, and let His enemies be scattered. Arise, O Lord, into Thy rest, Thou and the Ark of Thy strength." And as the Ark is borne nearer to the ancient gates, which once defended the heathen Jebusite against all foes, a new cry is raised--"Lift up your heads, O ye gates, and be lift up ye everlasting doors, and the King of Glory shall come in." And so the Ark entered into Jerusalem, henceforth the Holy City, of which God said, "The Lord had chosen Zion, He hath desired it for His habitation." Still looking at this Jerusalem of the past, we see the same David fallen from his high estate, sore punished for his sin, weeping for the dying child of His shame, fleeing from the city before the threats of another son whom he had loved "not wisely, but too well." Then we see the buildings of the temple rising high above palace and homestead, and mark the glory, and the wisdom, and the weakness of Solomon. Later we see clouds of sin and sorrow gathering thick over Zion. Idolatrous kings have set up their heathen altars and high places. Of nearly every monarch the same dark sentence is recorded--he did "that which was evil in the sight of the Lord." The days come when we see the Temple of God closed; no sound of Psalm, no smoke of incense within its walls. Men burn sacrifices to Baal and Ashtaroth, and the Valley of Hinnom echoes with the cries of hapless children offered to Moloch, the hideous idol of the Ammonite. We see the Ark of God cast out of the holy of holies, the name of Jehovah removed from every public document, the altars of God overthrown, and His Priests slain with the sword. Even to-day they point to the mulberry tree of Isaiah, where one of the greatest of the prophets was slain in the Valley of Kedron. Still looking back, we see the hand of the spoiler and the oppressor busy with the city which had forgotten God--forgotten the things which concerned its peace. The ruined walls, the desecrated temple, the mournful band of exiles, all these seem to pass before us like a dream. Then for a time come brighter scenes, as Israel returns from its exile, and with joyful Psalms sings, "Let them rejoice whom the Lord hath redeemed from the hand of the enemy, and gathered them out of all lands." Such was the Jerusalem of the past, over which the Son of God gazed and wept. What was the Jerusalem of the present, on which He looked; what of the future? It was a doomed city, because in spite of all its chances, its warnings, its opportunities, it repented not. Its Rulers and Chief Priests refused to hear the Word of God spoken by the Messiah. What the common people listened to gladly, what the fishermen of Galilee, and the sick and sorrowing rejoiced to hear, Jerusalem rejected. And so Jerusalem was doomed. Over gorgeous temple, stately palace, and quiet home alike was written Ichabod--thy glory is departed. Already the axe was laid to the root of the tree; already the sentence had gone forth, "cut it down: why cumbereth it the ground?" Already the hand of the destroyer was upon the city; the Roman eagle glittered amid the halls of Zion, and the once glorious sceptre had departed from Judah. Over such a city Jesus wept. And what of the future? The end came soon. Quickly the Jews filled up the measure, of their sins. Little thought they, as they watched with jibe and insult the agonies of God's Son, that those streets of theirs should run red with the blood of their best and bravest. That famine, and pestilence, and treachery, and civil war should all attack them within, whilst the Roman hosts surrounded them without. Little they thought that the temple where Jesus had been presented, where He had talked with the doctors, where He had taught such wondrous lessons, should be burned by the hand of the enemy; that its altars should drip with Jewish blood; the abomination of desolation stand in the holy place, and the golden candlestick grace a victor's triumph in the streets of Rome. Little thought those cruel men, who crucified the Lord of Life, that within a while the Romans should crucify their brethren outside the walls of Jerusalem, till there was no wood left to make a cross. "If thou hadst known, even thou, at least in this day, the things which belong to thy peace! But now they are hid from thine eyes!" Brothers, those tears of Jesus should be very precious and very terrible to us. Precious, because they teach us the sympathy, the tenderness of Christ; terrible, because they show us the awfulness of sin. What must sin be like if it made God weep! Are there no cities, no towns, among us over which Jesus might shed tears? Think of the crimes of our great busy centres of wealth and commerce; think of the fraud and falsehood which too often disgrace our trade; think of the selfish, cruel struggle for wealth, in which the weak are trampled down and ruined; think of the shameful scenes which night after night make our streets hideous, and then ask whether or not Jesus weeps. And more than this, let us bring the matter home to ourselves. Each one of us is, so to speak, a city, a temple of the living God. We have been consecrated to Him in Baptism, as was Jerusalem by the coming of the Ark. God has promised that He will dwell in us. Are we trying to keep our lives pure and holy, remembering that we are the temples of the Holy Ghost? Is God dwelling in the holy of holies of our heart, or have we cast Him out, like Israel of old, to make room for some unworthy idol? A man's god is that which he loves, admires, and trusts to most. It may be money, it may be pleasure, or fame, or beauty: these are all idols. Brethren, who is your God? Who dwells in the secret place, the holy of holies of your heart? God's people Israel were commanded to keep the sacred fire always burning upon the altar of sacrifice. It was never to go out. It was to be fed daily with wood, and with sacrifices of a sweet-smelling savour. It is supposed that this sacred fire was kept burning for a period of eight hundred years, till the reign of the wicked king Manasseh. From his days, when the fire was suffered to go out, the nation fell lower and lower into absolute ruin. When we were baptised, the sacred fire of the Holy Spirit came down upon the altar of our hearts. Are we keeping that holy flame alight? Are we feeding it with offerings of self-sacrifice and love; offerings of a sweet-smelling savour to God? If we have allowed the sacred fire to die out of our hearts God is no longer there. Our life is like the desecrated temple of the Jews, silent, abandoned by all, except by foul things which dwell in desolate places. Oh! that our eyes were open to see our true state; to see the things concerning our peace, before the fatal day when they shall be hid for ever from our eyes! An ancient legend tells us that the Centurion who pierced our Lord's side at the crucifixion was a soldier named Longinus, and that he was blind. When the Blood poured from the wounded side of Jesus it was sprinkled on the blind eyes of the Centurion, and he received his sight and testified, "Of a truth this was the Son of God." May that same Precious, Redeeming Blood open our eyes to see our sin, and to know Jesus as our Saviour. Then we shall ask Him to come into the temple of our heart, as He went into the Jewish temple of old, and to cast out all those evil demons of lust, and selfishness, and pride, and envy which defile the shrine of our body. We shall ask Him to cleanse and purify the thoughts of our hearts by the inspiration of His Holy Spirit. We shall ask Him to break down the idols which we have set up in His Holy Place, and to overthrow the altars reared to self. We shall pray that the sacred fire may once more be kindled, and the sacrifice and oblation of our love once more offered, since "the sacrifice of God is a troubled spirit, a broken and a contrite heart, O God, shalt Thou not despise." Brethren, if we have caused Jesus to weep over our lives, to weep over our wasted chances and neglected opportunities; if He has mourned over the city of our life, wherein we have crucified Him afresh, let us turn to Him now. Those tears tell us of His love, His mercy, His great pitifulness. Let our prayer be now--"O be favourable and gracious unto Zion; build Thou the walls of Jerusalem. Lord, hear our prayer, and let our cry come unto Thee." SERMON XLVI. THE GRACE OF GOD. (Eleventh Sunday after Trinity.) 1 COR. xv. 10. "By the Grace of God I am what I am." In the Epistle and Gospel of the day we read the words of two Pharisees, who offer a very striking contrast. The one is S. Paul, the great Apostle, who humbly declares that he is not fit to be called an Apostle, because he had persecuted the Church of Christ. The other is the nameless Pharisee of the parable, who trusted in himself, and despised others. In the case of S. Paul we see the marks of a true conversion, of a real repentance. He had been proud; as haughty and vain of his religion as the Pharisee of the parable; but he had seen his sin and repented of it, wherefore he abhorred himself. He had been brought exceeding low, and then it was that he was accepted to be God's Apostle. When he looked back upon his past life, the picture filled him with shame, and humility. He recalled the day when they stoned S. Stephen, and he was consenting to his death. He remembered how he had seized innocent men and women, and dragged them to prison, merely because they confessed Christ crucified. He knew that many a happy family had been broken up; many a child torn from its mother's arms; many a husband sent to chains and martyrdom, because of the faith of Christ. And remembering these things, S. Paul forgets the glorious work which he had since done for Jesus, and declares himself the least of all Apostles, unworthy of the name. He does not, like that other Pharisee, boast of his good deeds, but only declares humbly that it is by the Grace of God that he is what he is. Here, then, we have a test to try whether our repentance is real or not. When we look back upon our past sins and failures, does the memory make us sad--make us humble? If we do not hate our old sins our repentance is not true. And again, if the recollection of our faults does not make us _humble_, we have not really repented. Directly we find ourselves trusting in our own righteousness, and despising others; boasting of what we were, and what we are; walking through the world with our head lifted up, and talking with a stiff neck, let us be sure that we are in great danger. Let us get to our Lord right humbly, crying with the Publican "Lord, be merciful to me, a sinner." Learn, too, from S. Paul's words, that if we are trying to lead holy, gentle, pure lives, it is by God's grace that we are what we are. Not by our own sword and our own right hand have we gotten the victory. It is God's grace and help which alone help us to lead a holy life. Let us think, then, how that grace may be obtained. God's grace comes to us through certain channels ordained by God Himself, and these are, speaking generally, the Sacraments and Ordinances of the Church, Prayer, and the study of the Bible. Let me speak of one special means of grace to-day--Confirmation. It may be that there are some here who are not confirmed, and are not willing to offer themselves for that holy rite. The hindrances which keep people from Confirmation differ with different people. There is one class of persons which will not be confirmed because it does not care about God, or desire to lead a holy life. A young man or woman of this class says, I mean to have my own way; I am not going to be tied and bound by promises and vows; I shall do what I like, whether it be right or wrong. Such persons are, I hope and believe, uncommon. Then there is a second class of people, which is indifferent about Confirmation, because it does not fully understand the blessings belonging to it. These people have probably never been taught true Church doctrine, and so they tell us that Confirmation may be a very good thing, but they can do very well without it. They tell us that they know such an one who has never been confirmed, and who is a very good man. They assure us that they do not "hold with Confirmation; they do not see the use of it." Precisely, they "do not hold" with it, because they know nothing about it. Then there are others who form a third class, who have grown up, grown old, perhaps, without being confirmed, who tell us that they are too old now; that they have lived all these years without Confirmation, and are all right, and that therefore they see no reason why they should come forward. Now, I will say a few words to each of these classes of people. First, let me speak to those who refuse to be bound by any vow or promise, because they do not care to lead a godly life. They imagine that if they are not confirmed they are free to do as they like. But it is not so. They are bound by the vows and promises of their Baptism, and they cannot throw them aside. To such persons I say, you _are_ God's children, signed with the Cross, pledged to lead a holy life. If you make up your mind to have your own way, to do what you like, even though it be wrong, then you commit a deadly sin. You are doing just what Satan did, rebelling against God, and the wages of such sin is death. Understand distinctly that, as baptised people, you belong to God; if you sin, you sin against Jesus Christ; if you repent truly, God will pardon you for Christ's sake; if you go on sinning, you will be lost. If you say, I will not be confirmed, because then I shall be free to do as I like, you will be committing deadly sin, and saying what is not true also. Next, I speak to those who are indifferent about Confirmation, because they do not believe, or probably understand, the benefits belonging to it. Let me speak very earnestly to them. I take it for granted that you want to please God; that you want to lead good lives; to be saved, to go to Heaven. You have been baptised, you bring your children to be baptised. Well, Confirmation and Baptism are very closely connected. Baptism _gives us life_; Confirmation strengthens us to _live that life_. Baptism is only the beginning of life. You know we have two kinds of life: that of the soul, and that of the body. When we are born our bodies are alive, but our souls are dead in trespasses and sins; we are spiritually dead. Now life is the gift of God the Holy Ghost; in the Creed we speak of the Holy Spirit as "The Lord, and Giver of life." In Baptism, God the Holy Spirit comes to us, we are born again of water and the Holy Ghost, we become new creatures. We are no longer children of sin, but children of God, and heirs of eternal life. Thus we begin our spiritual existence, and commence to walk in the narrow way. But not all who are baptised go on leading a holy life. It does not follow that because we are born again we shall be saved. We have been made God's children, but we may become prodigals, and leave our Father's House. We have been made heirs of everlasting salvation, but we may forfeit our inheritance. What we need is strength to keep on the right way, to persevere to the end, to resist the temptations of the world, the flesh, and the devil. Now think specially about Confirmation. All of you will admit that we are very weak creatures. No one here will dare to say that he is strong enough by himself to keep on the right way. No one here will deny the truth of those words, "We are not sufficient of ourselves to think anything as of ourselves, but our sufficiency is of God." Well, if we are naturally weak, we need special strength and help, just as a new-born babe requires care, food, warmth, to keep it alive. We want strength to keep our souls, our spiritual nature, alive. Confirmation is one very important means by which this strength, this grace of God, is given to us. In Confirmation, God the Holy Ghost, who gave us life, makes us strong to live such a life here that we may abide with God, and continually dwell with Him hereafter. Surely there is no one amongst us unwise enough to say--I do not need this strength, I am strong enough by myself. But there are some here, perhaps, who will tell me that they do need strength, that they do want the help of the Holy Spirit, and that they can obtain that strength without being confirmed. They will tell me that they do not hold with rites and ceremonies, and that God can give us His grace without them. Yes, God _can_, but God will not. God will give us help in His own way, not in our way. He has ordained certain channels, as I have already told you, by which His grace comes to us, and by them only. There are some who say--"I do not see the need of Sacraments." Then why did God ordain Baptism, and order His disciples to baptise all nations? Why did Jesus, on the night of His betrayal, ordain the Sacrament of the Lord's Supper, and command His disciples--"Do this, in remembrance of Me?" Others, again, will say--I do not see the use of Confirmation, it is only a ceremony. Why then has the Church, from the earliest ages, from the days of S. Paul and the other Apostles, used Confirmation? If it be only a ceremony, what does the Bible mean by saying that when the Apostles laid their hands upon certain persons they received the Holy Ghost? And remember that what the Apostles did, the Bishops, as their descendants, have done ever since. But some men will say--why cannot God give me grace and strength without these forms? And I answer, simply because it is not God's pleasure; we are not to teach Him, but to obey Him. If you read your Bible you will find that God constantly used earthly means to provide spiritual blessings. When the people were threatened with the destroying angel in Egypt, they were bidden to sprinkle the blood of the Paschal Lamb on their door-posts. This was a rite, or ceremony, but if neglected, death followed. The Israelites, who were bitten by fiery serpents, were commanded to look on the brazen serpent, made and lifted up by Moses. That was a ceremony, but to disregard it meant death. When Naaman wished to be healed of his leprosy, he was bidden to wash in Jordan seven times. That was a ceremony, but it was the only means of his cure. There must be a channel, a communication, between God and man through which His grace comes. Suppose you were to come to a deep well, but had no pitcher or other vessel to let down into it, of what use would the water be to you? You forgot that "the well is deep, and you have nothing to draw with." You have seen the telegraph instruments in the post office. Well, there is plenty of electricity there to send your message for hundreds of miles, but if there is _no wire_ the force of the electricity is in vain. But perhaps some men will say to me--I know certain sects who do not believe in Confirmation. My brethren, how does that concern you? I know certain people who never wash themselves, who never pray; but what have they to do with us? I am speaking to believers, to Church people, not to outsiders. I am speaking to those who are baptised into the Church of Christ, and for whom it was promised that they should be brought to the Bishop, to be confirmed by him. I think, then, that you must see that it is _right_ to be confirmed, because the Church has ordered Confirmation, and used it from the beginning; and next, that it is good for us to be confirmed, because we are too weak of ourselves to lead holy lives. Now let me say a word, in ending, to those who have grown up, grown old, perhaps, without Confirmation. What is their excuse? They say--I have neglected Confirmation so long, it is not worth while now. I have gone on so far without it, and I am all right. My brothers, how do you know that you are all right? You cannot see into your own heart, God can, and does. You may think you are alive, and behold, you are dead. You cannot be _all right_ whilst you are disobeying God. Remember Samson. He knew not that the Spirit of the Lord had departed from him. What if the Holy Ghost has left you, and you know it not? What if the Holy Spirit no longer dwells in you, what must the end of such a life be? Eternal death. Do you tell me that you have delayed so long that it is too late now? I answer, it is _not_ too late to mend. Suppose a man to have neglected prayer for years, is that any reason why he should not begin to pray now? If any of you have neglected a plain duty, and shrunk from receiving the precious gifts of the Holy Spirit, make up for the past now; do not offer excuses, but never rest till you can say with truth, "By the grace of God I am what I am." SERMON XLVII. DEAF EARS AND STAMMERING TONGUES. (Twelfth Sunday after Trinity.) S. MARK vii. 37. "He hath done all things well. He maketh both the deaf to hear, and the dumb to speak." Such was the verdict of the people who saw one of our Lord's miracles. How far more strongly may we say the same, having seen the work of Christ in the life of the Church at large, and in each of our individual souls! We cannot look on the world of nature without echoing the words of the text. No thoughtful man can mark the spring-time coming to the woods and hedgerows, and waking the sleeping plants as with the wand of an enchanter, or see the orchards white into the harvest of fruit, or look into the gold mine of the ripe corn, or gaze at the slumbering earth in winter, wrapped in its white sleeping dress of snow, without acknowledging the truth that God hath done all things well in the _creation_ of the world. No Christian man can look at the earthly life of Jesus, without feeling that He hath done all things well in the _redemption_ of the world. Whether we look on Jesus as the lowly Child, setting an example of obedience, increasing in favour with God and man; or as the humble worker, showing the dignity of labour in the workshop of Joseph the carpenter; or as the Friend of Sinners, teaching the fallen woman at the well; or as the sympathising Brother of Humanity, weeping for Lazarus, and drying the tears of the widow; or as the Teacher, speaking as never man spake; or as the Meek Sufferer, bowed down in Gethsemane, silent before the jibing crowd, praying for those who nailed Him to the Cross, we must accept the perfect life, the perfect pattern, and declare--"He hath done all things well." But turning from this subject in its wider sense, let us look specially at the miracle of to-day's Gospel. A man is brought to Jesus, deaf, and having an impediment in his speech. It is a well-known fact that those who cannot hear sounds are usually unable to utter them correctly. Now let us regard this miracle from a spiritual point of view. There are among us many who are spiritually deaf, and cannot speak aright. And it is because they are deaf to the voice of God, that they speak amiss. God utters His voice in many different tones, but their ears have waxed heavy and they cannot hear. God speaks to us by the _Voice of Nature_. This world has a myriad of voices for those who have ears to hear. There is the voice of praise and thanksgiving going up from singing bird, and rustling forest, and rushing waterfall. Every flower is an altar of pure incense, offering its sacrifice of a sweet-smelling savour. "Earth, with ten thousand voices, praises God;" and yet some of us hear nothing of these things because we are spiritually deaf. Again, God speaks to us by the _Voice of Conscience_--a still, small voice, speaking from the innermost sanctuary of our soul. And some of us hear it not. They have stopped their ears like the deaf adder, and so they go on wilfully sinning--deaf to the Voice of God. I have read how a notorious prisoner, who had been convicted of many serious crimes, was found to have the whole story of our Lord's crucifixion marked upon his breast. How utterly deaf to the voice of conscience that man must have been! Although he bore in his body the marks of the Lord Jesus, yet he was the slave of the worst sins. My brothers, we all bear the sign of the Cross, given to us in our Baptism, and if our ears have become deaf to the Voice of God, that cross is a witness against us. Sometimes we hear of a man being arrested who has on him a certain letter, which marks him as a deserter from the army. Are there any among us who feel that God has set that fatal mark on them: the sign that they, once soldiers and servants of Jesus Christ, have deserted their Leader, gone back, and followed no longer after Him? Then again, God speaks to us by the _Voice of His Church_. There is no asylum in the world where you will find so many deaf people as at a service in Church. Their ears are open to listen to the praises of their friends, or the eager talk of the market, and the place of business; but the warnings of God, the message of Christ's pardoning love, the threat of punishment, or the absolving word, fall unheeded upon deaf ears. How often from that altar has the loving message been uttered--"Come unto Me, all ye that travail and are heavy laden," "Take, eat; this is My Body, which was given for you," and the deaf ears heard not, nor understood? How often has the wickedness of sin been proclaimed in this place, and the deaf ears heard only of _another's_ faults, without heeding the warning cry--"_Thou_ art the man?" And these people go through life unconscious of their danger, just as a deaf man would walk along a railway and never hear the sound of the advancing train. Notice, too, that those who are spiritually deaf have also an impediment in their speech. This is shown in many different ways. When I find persons who will not speak out boldly for the honour of Jesus Christ, who will not confess Him before the world, I know they have an impediment in their speech. When I find persons in Church silent throughout the Service, making no responses, singing no Psalm, or Chant, or Hymn, I know they have an impediment in their speech: they will not put their tongue to its right use, which is to praise God with the best member that we have. If I find a man saying what is false, hesitating to give a plain, straightforward answer, I know that he has an impediment in his speech, his stammering tongue cannot utter the truth. If I hear a man wild with passion, using bad language, I know that he has an impediment, he cannot shape good words with his tongue. And so with those who tell impure stories, or retail cruel gossip about their neighbour's character, they are all alike afflicted people, deaf to the Voice of God, and with an impediment in their speech. And now let us look at the means of cure. They are precisely the same as those mentioned in to-day's Gospel. They brought the afflicted man to Jesus. That is the first step. If we would find pardon and healing we must be brought to Jesus. The Holy Spirit leads the sinner back in many different ways. It was the reading of one text of Scripture which turned Augustine from his evil life. It was the single word _Eternity_ printed in the tract which a man had torn scoffingly in two, and which lay in a scrap of paper on his arm, that led him to repent. Sometimes it is a word in a sermon, or a verse in a hymn; sometimes it is the question of a little child, or the sight of a dead face in a coffin; but whatever it is which brings us back to Jesus, that must be the first step to finding pardon and healing. And next, Jesus was _besought_ to heal the afflicted man. My brethren, our plain duty, as Christians, is to intercede for our fellow men. We are often far too selfish in our petitions. Whilst we humbly remember our own sins, and pray for pardon, let us beseech the Lord also for others. And then Jesus took the man aside from the multitude. The Lord could have healed him with a word in the midst of that crowd; but He took him aside. Why? Surely to teach us a lesson, that if we want to be healed of our sins, we must go aside out of the crowd of our everyday words, and thoughts, and companions. We must seek some quiet time, and place, where we can get away from the world, and be alone with God. So much of the religion of the day is thin and shallow, because people do not think about it enough; they have never gone aside out of the world. The multitude of worldly cares and pleasures, work, money getting, politics, jostle them on all sides, so that they cannot come near to Jesus and be healed. Have you never felt this when you have knelt down to pray? You have not been able to tell your secrets to God, any more than you would tell them to a friend, in the midst of a multitude. You want to go aside out of the crowd, where you can speak quietly. When you have knelt down, although it may have been in your own room alone, yet there is a crowd with you--a multitude of disturbing thoughts. To-day's work, and to-morrow's pleasure, the money to be paid, or the money that is owing to you, the cares of eating, and drinking, and clothing, the recollection of a trouble, real or fancied, the remembrance of some sharp word that made us smart and tingle, all these things make a crowd, and keep us back from Jesus. I do not say that we can get away from the throng of thoughts entirely, but I _do_ say that we should try every day of our lives to go aside out of the crowd, and find a quiet time, when we can think, and talk to God. And next, Jesus put His fingers into the deaf man's ears. If we would find pardon and peace, _Jesus must touch us_. It will not help us to believe only in a Saviour who died, we must acknowledge One who is alive for evermore. It will not avail us to think of a Jesus who has gone away into Heaven, we must look to Christ ever abiding here in His Church. When we draw near to Him in the sacred service of that Church, Jesus puts His Hands upon us. When we have truly repented of our sins, and the words of absolution are spoken, we have the pardoning Hand of Jesus laid upon us. When we kneel at the Altar of the Blessed Sacrament, Jesus touches our every part. Our sinful bodies are made clean by His Body. He lays His Hands upon ear, and eye, and tongue, and heart. He opens our eyes to see the wondrous things of His law; He unseals our ears to listen to the Voices of God; He touches our lips with a live coal from off the Altar, and our mouth shall show forth His praise. He strengthens our tottering feet to walk in the narrow way, and dismisses us with His Blessing, "depart in peace, thy faith hath saved thee." Never look for Jesus afar off, or speak of Him as though He were lost. Jesus is here, standing in our midst to-day. He is ready now, as of old, to cure all manner of diseases. My brother, what aileth thee? Is it well with thee; is it well with the husband; is it well with the child? Prove to-day the truth of those words, "He hath done all things well. He maketh both the deaf to hear, and the dumb to speak." SERMON XLVIII. THE GOOD SAMARITAN (Thirteenth Sunday after Trinity.) S. LUKE x. 30. "A certain man went down from Jerusalem to Jericho, and fell among thieves." The scene of the parable is a wild, lonely road between Jerusalem and Jericho. It is a road with an evil name for murder and robbery, and is called the red, or bloody way. The mishap of the traveller was common enough in our Lord's day, and is common enough now. But I would take the scene of this parable in a wider sense; I would ask you to look at it as the wayside of life. The road through this world is a dangerous way, leading through the wilderness, stained by many crimes, haunted by many robbers. Travelling along this highway of life, I see crowds of persons, of all sorts and conditions of men. And I see moreover that all of them bear scars upon them, as though they had been wounded, and many I see are lying by the wayside in sore distress. All have at some time or other fallen among thieves. There is a famous picture by the great French painter which illustrates this. It represents a number of different people journeying through the valley of this world. The way is rough and gloomy, and all bear signs of having known weariness and sorrow. The king is there in his royal robes, and wearing his crown; but his brow is furrowed with care, and he seems to ask, like our own King Henry-- "Gives not the hawthorn bush a sweeter shade To shepherds, looking on their silly sheep, Than doth a rich embroider'd canopy To kings, that fear their subject's treachery?" The poet is there crowned with laurel, but his eyes are sad, as though he felt how poor a thing is fame; how valueless the garland which to-day is, and to-morrow is cast into the oven. He looks with a yearning glance, as though searching for something not yet found. Even like the great poet Dante, who, when asked in exile by the monks, "My brother, what are you seeking?" answered, "I am seeking _peace_." The soldier is there, his sword hacked, and his armour marked by many a blow. But he seems "weary with the march of life," and looks sadly upon the glittering stars and crosses which adorn him, remembering how soon they will only serve to decorate his coffin. There, too, is the minister of state, who directed the fortunes of empires. "Whom he would he slew, and whom he would he kept alive." But his head is bowed with trouble, and he seems to look wistfully to the time when "the wicked cease from troubling, and the weary are at rest." Among the crowd there are women; the widow with veiled head, and tearful eyes; the mother clasping her dead child; the poor slave, cowering beneath the lash of the taskmaster, and stretching out her chained hands for pity. There, too, are many sick folk. Blind men sit in darkness by the wayside; cripples drag their maimed bodies wearily along; beggars grovel in their sores and raggedness. And all these different people seem to turn their faces longingly to one place, where a bright light breaks over the dark valley, and where there stands One with outstretched arms, and loving smile. It is Jesus, the Good Samaritan, who is ready to help these travellers on the road of life; it is the Good Physician, who has medicine to heal their sickness; and who says to every suffering heart, king and beggar, desolate widow, weary warrior, childless mother, "Come unto Me, all ye that are weary and heavy laden, and I will give you rest." My brothers, this life is a pilgrimage through the vale of tears, a journey along the robber-haunted road. Everywhere we see the traveller of the parable who has fallen among thieves. Some have fallen among Satan and his followers, thieves and murderers of souls. I see young men who have thus fallen. My brothers, where is the white robe of your Baptism, the shining armour of your Confirmation? Is that troubled face of yours the same over which a pure mother wept and prayed, and which she sanctified with holy kisses? Can you recall a time when you went through the world "wearing the white flower of a blameless life?" And now, your white robe is stripped off from you, your armour is broken and cast aside, there are ghastly wounds upon you. Your conscience is wounded, your good name is wounded, your purity is all stained and foul, you have trampled on the white snow of some innocent life. You have wandered out of the right way, and strayed into bad company, into the drunkard's haunt, or the gambler's den, or the house of shame. You have fallen among thieves, and they have stripped you, and wounded you, and left you half dead. Young men, is not this too true of some of those who hear me now? What will you do? Will you lie there in the dangerous path, and die, die in your sins? No, look for help--but where? The world cannot aid you. The world is selfish, the world is hard upon those who have fallen, the world will pass by on the other side. Money will not help you, it cannot purchase clothing for you, or procure medicine for your disease. Your clothing must be bought without money and without price. Turn to Jesus, the Good Samaritan, He alone has medicine to heal your sickness. Turn to Him in weeping, in praying, and He will give you wine, which maketh glad the heart of man, even the wine of pardon; and oil to make you a cheerful countenance, even the oil of comfort to your wounded spirit. He will clothe you once again, and make you in your right mind. O wounded wayfarer on the road of life, cry out to Jesus, the good Samaritan. Some have fallen among the thieves of bereavement and loss. As they lie there in their sorrow, they tell us how their money was lost in the bank, or their savings swallowed up in bad times of trade. There are poor widows lying there, who say to us, "We have buried our husband, the bread-winner, how can we feed and educate and clothe the children? How can we struggle on through a hard world?" To them I say--Listen for the footsteps of Jesus, the Good Samaritan. The same love which comforted the widow of Nain will comfort you. The same Hands which wiped away her tears will dry your eyes. Only believe, and turn to the Good Samaritan. Some have been beaten in the battle of life, and are nearly heart-broken. I have tried so hard to get work--they say, but there seems no room in the world for me, disappointment has been my meat and drink day and night. Ah! my brothers, have you not been trusting to the Priest and the Levite, rather than to the Good Samaritan? The world has passed you by, but Jesus will not. He will bind up your broken heart, and show you that there is room in God's world for all who will do their duty. But there is another lesson for us to learn. If Jesus does so much for us, we ought to help each other. "Go thou and do likewise." The common, popular idea of religion, is utter selfishness. We are taught that the great end and aim of religion is to get our soul saved, as cheaply as possible sometimes. Now this teaching is utterly wrong. It leads us to think only of ourselves, it makes us go to Church from a wrong motive--that we may get good. True religion teaches us to be good Samaritans, to do all to the glory of God, to love Him with all our heart and strength, and our neighbour as ourself. "Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." The great lesson of the parable is this, that every man is our neighbour when he needs help, and we can give it. The Jews, as we know, had no dealings with the Samaritans, and our Lord's story showed how that middle wall of partition should be broken down. The Good Samaritan did not stay to question the fallen traveller about his religious views, or his political principles--he saw him in trouble, and he helped him. May we all go and do likewise. We Christians are all too ready to build up a wall of separation between ourselves and our brethren. One of these walls is that of religious difference. We disagree about some point of doctrine or ritual, and allow the disagreement to embitter our feelings, and to shut out our sympathy. Politics form another wall of separation. We differ from a neighbour in our political views, and we refuse to recognise any good in him because he does not think as we do. There are some among the rich who look down with contempt upon the poor, as though poverty were the unpardonable sin. And there are endless prejudices of rank and class which shutout man from man. Against all these things the parable of the Good Samaritan is a protest and a warning. It is the way of the world to leave a fallen man to his fate, but it is not Christ's way. It is the way of the world to speak very hardly of those who are in want and misery, for as nothing succeeds like success, nothing fails like failure. But again, that is not Christ's way. He never breaks the bruised reed, or quenches the smoking flax. My brothers, let us learn to look on all men as our neighbours, let us stretch out a helping hand to those who have fallen among thieves, let us pour the wine and oil of sympathy, and kind words where we can, let us be gentle in our judgment of another's fault, since "blessed are the merciful." SERMON XLIX. WALKING WITH GOD. (Fourteenth Sunday after Trinity.) GALATIANS v. 16. "Walk in the Spirit." The life of a Christian must be one of progress. S. Paul says, "_Walk_ in the Spirit;" he does not say, stand still. It is not enough for us to have been born again of Water and the Holy Ghost, and to have received the Gifts of the Spirit from time to time through the different means of grace. We are bidden "to stir up the gift that is in us;" we are told to "_grow_ in grace." God has set us upon our feet in the right road. He has taken us by the hand, that is, the Holy Spirit is our leader and guide; but we have something to do--we must _walk_. There are some who tell us that everything has been done for us in the past, and that everything will be done for us in the future; and those who believe that doctrine never do a day's work for Jesus. They never go into His vineyard; they never make any use of their five talents, or even of one; they never put on the whole armour of God. They tell us they have nothing to do, all is done for them. I should be sorry to hold so selfish, idle, and unmanly a doctrine as that. I know very well that God _has_ done, and is doing, for me what I could not do for myself. I know how weak I am, and how much need I have of God's guiding, strengthening Hand: but I know also that He expects something from me. He bids me fight and struggle against temptation; He tells me to press forward towards the mark--to go up higher, to seek those things which are above, to forget those things which are behind. He would have me labour and strive to enter in at the strait gate, and to work out my own salvation. He commands me to take up my cross and follow, and all this means work, struggle, _progress_. "Walk in the Spirit." When Jesus had opened the eyes of the blind man, he did not continue to sit by the wayside begging, he arose and followed Christ. It is only blind folks, whose eyes Jesus has not yet opened, who are content to sit by the roadside of life and do nothing. God says to each one of us--"This is My way, walk ye in it." Let us see what this walking means. First, I think it means _going forward_. There is no standstill in God's natural world, nor is there in God's spiritual world. If a child is healthy, he is growing: _getting on_, as the phrase is. So a true child of God is getting on, making progress, going forward every day. He goes on growing in grace till he comes of age, then God takes him to His Home, and gives him his inheritance. If you look at the tombs in a churchyard, you will see that those lying there died at all kinds of ages. Here is the tiny grave of an infant, snatched from its parents' arms almost as soon as the cross was written on its brow. But in God's sight that little one had come of age, and so was taken Home. Here is the grave of a child who had begun to do some work for God, and was as sunshine in its home, and the joy of its friends. When death took the child, people mourned because he died so young; but God had said of him, and his work, "He has come of age--it is finished." Here is the grave of an old man, a village patriarch. It required nearly a hundred years before he came of age, and he had to walk for many a weary day, and carry his cross, before God saw that the time of harvest had come, and sent "the reaper, whose name is death." And now comes the solemn question--are we making progress, going forward; are we striving to do the work which God has given us to do? Next, walking in the Spirit means _discipline, self-denial_. "I keep under my body," is the motto for every Christian man. We must turn our eyes from the sight which tempts us to leave the right path; we must close our ears to the whisper of those who would lead us aside. We must keep our mouth, as it were, with a bridle; we must lay aside every weight. Each of us has his special temptation, which becomes a weight, a hindrance. One man is so weighted with the cares of business and money-getting, that he cannot walk in the right path. The gold and the silver weigh him down, and make him stumble. Another has piled up such a load of troubles and worries upon his shoulders that he cannot advance. One woman is so cumbered with her domestic concerns that she makes no progress towards Heaven. Another is overwhelmed with pleasures and amusements which cling about her, and hinder her from going forward. My brethren, do not let the world over-weight you, or drag you back from the right way. There is one weight, however, which we must all carry--our cross. I have heard of a picture which represents two pilgrims along the road of life. One bears his cross on his shoulders, and steps forward manfully, looking up to Heaven; the other is dragging his cross after him along the rough road, with painful and unwilling labour. We must _take up_ our cross and bear it if we would walk in the Spirit. If we suffer it to drag behind us, it will only hinder instead of helping us. Each sorrow, each loss, or bereavement, is as a nail to fasten us closer to our cross. Let us stretch out our hands willingly to receive the nail, sharp though it be. Remember we must be _crucified_ with Jesus if we are to be glorified with Him. Again, walking in the Spirit means _patient perseverance_. A religion of fits and starts is worth nothing. There are many who come running to Jesus, like the young ruler, but when they know what being a Christian means, they go away. There are many who, at the time of a Confirmation or a Mission, declare that they will follow Christ whithersoever He goeth. But, after a little while, the enthusiasm dies out, they grow weary in well-doing, unstable as water, they follow no more after Him. If we would reach our journey's end, we must _keep on walking_, steadily, patiently, perseveringly. "He that endureth to the end shall be saved." Again, walking in the Spirit means _looking forward_ along the road. Too much of our religion is _short-sighted_. We see the pleasure or the sorrow at our feet, but we see nothing of the glorious future, the rest that remaineth for the people of God. We are like those who see the clod of earth against which their foot strikes, but never lift their eyes aloft to look on the towering mountain. Men of science tell us that shortness of sight is greatly on the increase amongst us, especially with those who live in great cities. The reason for this is that the city dwellers wear out their eye-sight by looking constantly on objects close to them, without having any wider or more distant prospect. So it is with our spiritual sight. We wear it out by fixing our eyes on some worldly object close to us. One man has grown near-sighted by gazing day after day at his money bags, till he can see nothing else; and another has studied his ledger and cash book till he has no eyes left for God's fair Heaven above him; another has looked at his own picture till he sees his own cleverness or greatness reflected everywhere. My brothers, look forward, look up: see God's love and mercy on all sides of you. Come out into God's sunshine; ask Him to open your eyes that they may see the wondrous things of His law. I think, too, that walking in the Spirit means having _perfect trust in God--walking with our hand in His_. If you see a man fearful about to-morrow, dreading the future, always expecting and anticipating evil, meeting misfortune half-way, be sure he is not walking in the Spirit. Hold fast to God's Hand--trust Him. Do you remember the story of the little Russian boy who trusted in God? He and a younger sister were left utterly destitute on the death of their father. Left alone in the house, without money and food, the little boy knew not how to comfort his baby sister. At last, urged by the tears of the little one, the boy wrote on a piece of paper, "O God, please to send me three copecks (a penny) to buy my little sister some bread," and then hurried away with this strange letter to the alms box of a neighbouring church, believing in his simplicity that in this way his letter would reach Heaven. A Priest saw the little boy trying to force the paper into the alms box. He took the letter from him and, having read it, gave the child food and assistance. Next day the Priest preached in the church on behalf of the orphans, and when he had related the story of the child's letter to God, a liberal offertory was given. Lastly, I think that walking in the Spirit means _walking in hope_. If we trust God and do our best, we cannot despair. We shall find the road hard and stony at times, but let us hope and go steadily forward. We shall fall sometimes, we shall make mistakes, we shall suffer defeats, we shall be cast down, and weary. Still let us hope, and go steadily forward. "Hope on, hope ever, tho' dead leaves be lying In mournful clusters 'neath your journeying feet, Tho' wintry winds through naked boughs are sighing, The flowers are dead, yet is their memory sweet Of summer winds and countless roses glowing 'Neath the warm kisses of the generous sun. Hope on, hope ever, why should tears be flowing? In every season is some victory won." SERMON L. THE PREACHING OF NATURE. (Fifteenth Sunday after Trinity.) S. MATT. vi. 28. "Consider the lilies of the field." This world is God's great Temple, and the voices of Nature are His preachers. The Holy Spirit speaks to us through these preachers like the wind breathing through the pipes of a great organ. To those who have ears to hear, the roar of the ocean, or the sound of the mighty rushing wind, are as an anthem of praise. The song of birds, the hum of insects, every voice in the world of Nature combine to take part in a hymn of thanksgiving, a great _Benedicite_, and to sing, "O all ye works of the Lord bless ye the Lord, praise Him, and magnify Him for ever." And yet, my brothers, there are many of us too blind and too deaf to see and hear these things. To one man this world is only a gigantic farm, to be divided, and ploughed, and tilled, that it may bring forth more fruit. To another the world is merely a great market, a warehouse filled with all kinds of goods, which may be bought and sold. To some the world is like a chess-board, where each man plays a selfish game, and tries to overreach his neighbour. To others the world is a mere play-ground, where they pass a frivolous, useless existence, sitting down to eat and drink, and rising up to play. To the selfish man the world is a vast slave plantation, where unhappy slaves are forced to toil and labour to supply the needs of cruel taskmasters. To the faithless man the world is nothing better than a graveyard, where lie buried dead friends, dead hopes, dead joys, without any promise of a resurrection. But to the Christian this world is a great and solemn Temple, where he can worship the Creator, and where ten thousand voices teach him to "look through Nature up to Nature's God." When he stands in the meadow grass, or under the shadows of the pine-wood, he can feel that surely God is in this place, and that the place wherever he stands is holy ground. "Oh, to what uses shall we put the wildweed flower that simply blows? And is there any moral shut within the bosom of the rose? But any man that walks the mead, in bud, or blade, or bloom, may find, According as his humours lead, a meaning suited to his mind." Let us listen to-day to the preaching of Nature, and learn a lesson from the grass which to-day is, and to-morrow is cast into the oven. Let us consider the lilies, and make them our teachers. The first lesson which these silent preachers would have us learn is the unfailing care of God for His creatures. He never neglects to clothe the ground with grass, or to nourish the lilies, which neither toil nor spin. Yet we who both toil and spin, and haste to rise up early, and so late take rest, are often distrustful and full of doubt. Brethren, let us work our work, but not put our trust in it. It is God's right Hand and His mighty Arm which must help us. Let us strive to do our best, and leave the result to God. Let us dwell in the land, and be doing good, and verily we shall be fed. And next, we learn from the grass and the flowers how short our time is. Every meadow, every grassy hillock in the churchyard, seems to say to us, "as for man, his days are as grass; as a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; and the place thereof shall know it no more. All flesh is grass, and all the goodness thereof as the flower of the field: the grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it; surely the people is grass." Yes, surely this thought should be a check to our pride, and our schemes, and our worldliness, that we must one day lay them all aside, like a worn-out garment, and that the pleasant grass, which our careless foot is pressing, shall grow green upon our grave. Let us hearken to the warning of a quaint old epitaph which I have seen in a Yorkshire Churchyard:-- "Earth walketh on the earth, Glittering like gold; Earth goeth to the earth Sooner than it would. Earth buildeth on the earth Palaces and towers, Earth sayeth to the earth-- All shall be ours." I read the other day that lately a workman, employed in some excavations at Rome, found a funeral urn containing the ashes of one of the Caesars. The workman knew nothing of the matter, but seeing that the ashes were very white, he sent them to his wife to bleach linen with. And this was all that remained of that body which had worn the imperial purple! "To what base uses we may return!" But the grass, and the flowers of the field, not only tell us of the shortness of life, and the certainty of death, they speak to us also of the resurrection. Looking at the world in the autumn and winter time we see nothing but death and decay. "Ashes to ashes, dust to dust," is the mournful text of every falling leaf, and faded flower. But God who lays nature in her grave, will, in the spring time, roll away the stone from the sepulchre. Who can look on Nature, touched by the warm breath of May, and doubt the resurrection? "Each tree she kindles by her touch bursts into leafy flames, And, like the sacred desert bush, God's presence there proclaims. The chestnuts spread their leafy palms in blessing on the air, And from their minarets of bloom call all the trees to share. With bridal blossoms, pure and sweet, the blushing orchards glow, And on the hawthorn hedges lie soft wreathes of scented snow. God reigneth, and the earth is glad! His large, self-conscious heart A glowing tide of life and joy pours through each quickened part. The very stones Hosannas cry; the forests clap their hands, And in the benison of Heaven each lifted face expands." Can we doubt, my brothers, that the same Jesus who rose from the dead, and also makes all Nature rise from the dead each spring time, will in like manner raise us up, and give us a body like unto His glorious Body, in that fair Kingdom where He maketh all things new? If we have seen our dear ones cut down like the grass, and withered like the flowers of the field, let us remember that the grass will spring again, and the flowers will once more appear on the earth; and that our loved ones will also come again, clothed in resurrection beauty by Him who clotheth the lilies of the field. "Oh, rainy days! Oh, days of sun! What are ye all when the year is done? Who shall remember snow or rain? Oh, years of loss! Oh, joyful years! What are ye all when Heaven appears? Who shall look back for joy or pain?" And again, the flowers teach us a lesson of usefulness. They are sent to make God's earth beautiful and sweet, and to gladden the heart of man. Surely we are sent for the same purpose. Most of us are destined to occupy a lowly place in life. Our position is like that of the humble violet, not of the towering forest tree. But, my brothers, the sweetest spot is where the violet blooms, and it is better to be sweet than to be grand. Never suppose that you can do nothing because God has placed you in a quiet corner of the world. God put you there as He puts a violet in a lonely nook, that you might make your corner _sweet_. If we could only remember this we should not have so many prickly tempers, and black looks, and cruel words spoiling our home life, and making the world a desert. Life would be what God would have it to be, if each of us would try by gentleness, by good temper, by unselfish love to make his corner sweet. Make up your minds now; say to yourselves--I cannot do any great work for God or my fellow man, but I will try by purity, by cheerfulness, by thought for others, to make my home sweet. And once more, the flowers teach us to be a comfort to our neighbours. When the earth is wrapped in snow, and the skies are grey and cold, and no leaf hangs on the tree, the snowdrop puts forth its fair, pure blossom to cheer and comfort us. The sight of that living flower when all the world seems dead, is like a message from the other world, whispering of coming spring and the resurrection. Well, there are times when it is winter weather in our heart. When sorrow and loss have made life desolate as a December day, and blessed, thrice blessed, are they who come to comfort us, and to whisper of brighter days in store. In the highest part of the Peak of Teneriffe, far above the clouds, and in a dry and burning waste, there grows a plant which, in the spring time, fills the air with delicious fragrance. There are some of us who may be condemned to live in a barren and dry land of hard work, and lonely trouble. But loving natures, and gentle words, can make that desert blossom as the rose. The beauty of holiness, the sweetness of sympathy, will make the poorest home lovely and fragrant. May Jesus, the Rose of Sharon, teach us to learn the lesson of the lilies, and to make our lives sweet with purity and love. SERMON LI. PAST KNOWLEDGE. (Sixteenth Sunday after Trinity.) EPHESIANS iii. 19. "To know the love of Christ which passeth knowledge." There are some things which no earthly school can teach us, no earthly science explain. Science can do very much, it has done marvellous things, and will do still more. Men can work now with ease such wonders as would have sent them to the fire as wizards three hundred years ago. Science can calculate the exact time of an eclipse ages before the time, science can connect two worlds with the electric wire, science can make the powers of earth, and air, and fire, and water its slaves; but science cannot teach us the love of Christ which passeth knowledge, or show us how to find the peace of God which passeth all understanding. No, we must go to the school of Jesus Christ to learn these things; and in that school the learned, and the ignorant, the powerful, and the lowly, are just on a level. The man of science may be there, like Sir Isaac Newton, of whom some one said that he had the _whitest soul_ of any man he had ever known. But it was not the power of the telescope which had brought the love of Jesus to his sight. The poor, ignorant cottager, who cannot even read, may be there. He is no scholar, but he has learnt what some scholars are ignorant of, to trust God and love his neighbour as himself. Yes, brethren, if we would learn to know the love of Christ, we must go to His school, we must kneel at His Feet, we must hold close communion with Him, we must daily endeavour ourselves to follow the steps of His most holy life. Grey-haired old man, tender little child, anxious mother, busy worker, Jesus calls you to learn the lesson of His love, saying, "Come, and learn of Me, for I am meek and lowly in heart." But S. Paul says that the love of Christ passeth knowledge. And indeed we poor, sinful, selfish creatures can never hope, at least here, to understand all the wideness, the depth, the power, of that love. When the astronomer looks up at the starry sky above him, he does not think so much of what he knows about that shining world as about what he does _not_ know. He thinks of the mysteries which those calm skies hold, and of the countless stars which no telescope has ever yet brought within the range of human eye. So the more we learn of the love of Christ the more marvellous it appears. There are some among us who know absolutely nothing of the love of Christ. They are as ignorant of it as a blind man is of the beauties of Nature. To them Jesus is a character in history who did certain things, who suffered for them and for others, and with that they are quite content. But they know nothing of the love of Christ, and care nothing about it because they do not love Him themselves. Such people either neglect the duties of religion altogether, or perform them as an idle schoolboy does his task, unwillingly, grudgingly. There is no love in their service, and therefore it is worthless. There are many, I trust, who hear me now who have learned something of the love of Christ; others who would willingly learn. To them I say, come into Christ's school to-day. A willing scholar can always learn, if you _want_ to love Jesus you have begun already to do so. First, let us think of some things in the love of Christ which make it wonderful, past knowledge. The love of Christ is wonderful because it is _impartial_. "He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Look at the sunshine pouring down over a great city, and think on what different characters the light falls. The same sun shines on the Church and its faithful worshippers, and on the house of shame and infamy. The same light gilds the dying bed of the Christian, and the couch of the infidel and blasphemer. The same beam glitters on the blessed Altar of the faithful, and on the cell of the impenitent murderer. Look at the sunshine and the shower in the country. The fields of the earnest, prayerful man, and those of the unbelieving, prayerless scoffer lie golden under the same sunlight, are watered by the same showers. And why is this so? Surely it is a type of the love of Christ which passeth knowledge. Surely it teaches us the wondrous height, and depth, and breadth of divine love. It warns us not to be kind and loving only to the good and gentle, but to love our enemies, to do good to those who persecute us and speak evil of us, to try to give all a chance to amend, even as God, in His long-suffering mercy, makes His sun to rise on the evil and on the good. We shall get to know more of the love of Christ if we learn to be more _impartial_ in our love for our fellow men. I know a little island where the society, small enough already, is divided into certain classes, and it is considered a want of breeding for one class to unite with another. You can imagine the angry feelings, and petty jealousies, which such a system excites. But even in the greater world we are too much inclined to surround ourselves with a circle of friends and acquaintances, and to leave the rest of the world unknown and uncared for. The love of Christ teaches us to see in every man a brother, a neighbour, whom we must help if we can. The love of Christ would have us look on ourselves and others as one great family, joined together by one common Faith, one Holy Baptism; or as one consecrated building, where high and low, rich and poor, are all built into their appointed place, "Jesus Christ being the head corner-stone." My brothers, try to be more wide, more liberal, more impartial in your love for others, if you would learn the love of Christ which is wider than the ocean, impartial as the sunshine--passing knowledge. Again, the love of Christ is wonderful in its effects. It makes the brave still more heroic; it makes the timid courageous, the sad joyful, the hardened tender. It was the love of Christ which made S. Stephen brave in the hour of his martyrdom, and taught him to pray for his murderers. In all the long roll of heroes there are none so great as those who fought under the banner of Christ's love. Feeble old men, little children, weak women, were transformed by that marvellous power; they could do all things through Christ who strengthened them. They suffered and died, but their death gave life to the faith of Christ. Did you ever read, brethren, how the last fight of gladiators in the Colosseum ended? It was when Rome had become Christian, but still the cruel sports of the people had not been entirely given up. After a famous victory, the Emperor, a feeble boy, and all the great men of Rome, went to the crowded theatre to witness the amusements given in honour of the triumph. After the harmless sports were over some gladiators entered the arena armed with sharp swords. The people shouted with delight because the old savage amusements of their heathen days were restored to them. Suddenly an old man, dressed in the habit of a hermit, and unknown to all, sprang into the arena, and declared that as Christian people they must not suffer men to slay each other thus. An angry cry rose from the eager crowd. The gladiators, disappointed of their gain, menaced the hermit fiercely, crying, "back, old man, for thy life." But the stranger stood fearless before that angry mob, he heeded not the swords of the gladiators, nor the yells of the people, but solemnly protested against the deed of blood. In another moment he lay dead on the red sand, pierced by a dozen wounds. He died, but his words lived. When the people saw the fearless courage of a weak old man, shame filled their hearts; the sports were stopped, and never again did the gladiators fight in the Colosseum. My brothers, if we are learning the love of Christ, we shall be brave to do the right, come what may. Again, the love of Christ is wonderful in its effect on our _work_. It is a common saying that such and such a work is a labour of love; and, believe me, that is the best done of all which is done for love. Did you ever watch a young mother making the clothes for her first child? Never before has she bestowed such care, such thought, such patience, on her sewing, every stitch is prompted by love. Long ago, there was an old Cathedral somewhere abroad, I cannot tell you where. On one of the arches was sculptured a face of exceeding beauty. It was long hidden, but one day a ray of sunshine lighted up the matchless work, and from that time, on the days when the light shone on the face, crowds came to look at its loveliness. The history of that sculpture is a strange one. When the Cathedral was being built, an old man, worn with years and care, came to the architect, and begged to be allowed to work there. Fearing his age and failing sight might cause the old man to injure the carving, the master set him to work in a dark part of the roof. One day they found the stranger lying dead, with the tools of his craft around him, and his still face turned up towards that other face which he had carved. It was a work of surpassing beauty, and without doubt was the face of one whom the artist had long since loved and lost. When the craftsmen looked upon it, they all agreed--"this is the grandest work of all, it is the work of love." We, my brothers, are all set to do some work here in the temple of our lives, and the best, the most beautiful, the most enduring, will be that which we do because the love of Christ constraineth us. And yet once more, the love of Christ is wonderful in its _power of pardon_. Have you ever known what it is to have sinned grievously, and to have repented truly? Have you felt the shame, the sorrow, the misery of knowing your sin, and the exquisite sense of relief when you knew that you were pardoned? Have you known the power of Christ's absolving word? Have you felt that He has given the prodigal the kiss of pardon, that He has carried the lost sheep home once more, that He has said to _you_--"I will, be thou clean, depart in peace?" To know this is to know the love of Christ. Are there no prodigals here now who have not yet arisen and gone to their Father? Are there no weak, tempted women straying into danger, like the lost sheep? Are there none here who are carrying about some secret sin which poisons all their life? If there are such, I say, come and make trial of Christ's love _to-day_. "Come, drink of the water of life freely." Come with your sin, your sorrow, your trial, your temptation, to the feet of Jesus, and you shall learn "the love of Christ which passeth knowledge." SERMON LII. THE PRISON-HOUSE. (Seventeenth Sunday after Trinity.) EPHESIANS iv. 1. "The prisoner of the Lord." This is what Paul the aged called himself in writing to the Ephesians. He had appealed unto Caesar, and he was a captive at Rome. But he does not style himself Caesar's prisoner, but the prisoner of the Lord, whose he was, and whom he served. Let us think first of the place and manner of St. Paul's imprisonment. The place was Rome, the capital of the world. A city full of glorious memories of the past, and famous in the present for art, and eloquence, and learning. Its soldiers could boast that they had conquered the world, and could point out the tombs of Pompey and of many another hero along the Appian Way. Its streets had been trodden by some of the greatest of poets, and its Senate-House had echoed with the burning words of the first orators of the world. Rome was full of contrasts, wealth and beggary, beauty and squalor, the palace of Caesar, and the haunt of vice and shame, were close together. The city was ruled over by a cruel tyrant, at once a hypocrite and a monster of iniquity. It was in such a place, so glorious and so shameful, that S. Paul was a prisoner. He was not, however, confined in a dungeon. By the favour of the Praefect of the Praetorian Guard, whose duty it was to take charge of all prisoners awaiting trial before the Emperor, the Apostle was allowed to live in a hired house of his own, to have free access to such friends as he had, and to preach the Gospel freely to those who would hear him. But still S. Paul was a prisoner. After the Roman fashion, he was chained to a soldier, and at night probably two soldiers were linked to him. Perhaps no such wonderful sermons have ever since been preached as those spoken by S. Paul, "the prisoner of the Lord." We can fancy the old man, grey-haired, and bent with suffering, and want, and hardship, bearing on his wrinkled face and scarred body those marks of the Lord Jesus, of which he tells us, and yet brave, unflinching as ever. We can picture him preaching the Gospel of Jesus with the same boldness in his bonds as when at freedom, glorying in the cross of his Master, and rejoicing that he is permitted to enter into the fellowship of His sufferings. We can fancy even the stern Roman soldier watching with admiration, as the old man exhorts his hearers to show themselves good soldiers of Jesus Christ, to fight the good fight, to take unto them the whole armour of God. Whilst many a Christian's heart must have swelled with emotion as the fettered hands were lifted in earnest exhortation, and the blessing was given amid the clanking of the Apostle's chains. And thus all the hearers of S. Paul must have been struck with the wonderful faith and patience of the man; just as we are struck when we read his words to-day. Although he was an exile, a prisoner, waiting for a trial where he would have little chance of justice, knowing that the sword hung above his head ready to fall at any moment, S. Paul utters no complaint, no murmur of discontent. On the contrary, he bids his hearers rejoice in the Lord alway; he himself thanked God, and took courage; he tells his disciples that he has learnt in whatsoever state he is, to be content. He is poor, yet making many rich. He has nothing, yet possesses all things. He has that peace of God which passeth all understanding, that good part which shall not be taken away. The heathen tyrant can make him a prisoner, but his chains cannot keep him from the glorious freedom of the sons of God. Persecution may drive him from his home, but nothing can rob him of his home eternal in the Heavens. The sword of the Roman may slay him, but to him to die is gain, and he is ready to be offered. He has suffered want, and sorrow, and loss; he has endured perils by land and by sea, by robbers, by shipwreck, by the heathen, and by his own countrymen, but for this S. Paul cares not, he has kept the faith, he has run the race set before him, looking unto Jesus, and he knows that the crown of glory is laid up for him. A great preacher of our day tells us how they brought the news to Athens that the battle of Marathon was won. The swiftest runner had come panting and exhausted with the glad tidings of victory, and worn out with exertion, he dropped, and died on the threshold of the first house he reached, sobbing out with dying breath the words--"Farewell, and rejoice ye, we, too, rejoice." So the Apostle, the prisoner of the Lord, dying daily, and expecting each hour to be his last, tells the glad tidings of Christ's victory over sin and death, and whispers with his dying breath, "rejoice." It is no wonder that such a preacher should have produced marvellous results, and should have begotten many spiritual children, as he tells us, in his bonds. Luke, his fellow traveller through so many varied scenes, was there to comfort Paul the aged in his bonds. Tychicus, who had formerly accompanied him from Corinth to Ephesus, was ready to carry the Apostle's letters to the Churches; and Mark, who had once failed in his ministry, was once more restored to the side of his great teacher. Others, too, were with him, but none perhaps was dearer to S. Paul than a certain slave, Onesimus, who had fled from his master, Philemon, in Colossae. This runaway slave had found his way to Rome, and here probably some one, who had seen him in the house of his Christian master, took pity on the fugitive, and brought him to S. Paul. How tenderly the prisoner of the Lord dealt with the erring slave we can well imagine, as we read the loving words which the Apostle wrote in his Epistle to Philemon. Then, too, we can fancy the prisoner of the Lord talking to his jailor, the stern Roman soldier, who was chained to him night and day. Often in the long night watches, when the care of all the Churches kept S. Paul from sleep, he must have conversed with the warrior so closely linked to him. I think we may believe that a yet closer link than that of the iron chain at last united the prisoner and the guard. I think that the earnest prayers, and burning words, of that brave soldier of Jesus Christ, must have led the soldier of Caesar to take up his cross, and follow Jesus. And now what lesson can we learn from the prison-house at Rome? We can learn this, that this world in which we live is in one sense a prison-house to all. It is a prison-house of hard work. In our great cities the roar of traffic, the rattle of machinery, the shriek of the steam-whistle, the eager crowds flocking to office and bank and exchange all mean one thing--_work_. Every man's talk is of business; he is in the prison-house, and he is chained to his work. Next, this world is a prison-house of _sorrow and trial_. Every one who has lived any time in the world can show you the marks of his chain. Every one whom we meet is wearing a crown of thorns. It is hidden under the scanty white locks of the old, and the sunny tresses of youth. It is covered by the soldier's helmet, or the peer's coronet, or the widow's cap; but the crown of thorns is there. Specially is this world a prison-house to those who strive to do their duty, and help their fellow men. For them in all ages there have been prison bars, and chains of persecution. Joseph resists temptation, and he is cast into prison. But the iron of his chain made his soul as iron, and changed the spoiled darling of his father into the wise ruler of Egypt. He was the prisoner of the Lord, and this suffering was the way to glory. Truly says a great poet (Milton), "who best can suffer, best can do." If we would look on some of the greatest teachers, philosophers, and benefactors of mankind, we must look for them in a prison-house. Socrates, when seventy-two years old, was a prisoner, and condemned to drink poison, because he taught higher lessons than the mob could understand. He died discussing the immorality of the soul, and his farewell to his judges was full of quiet dignity. "It is now time," he said, "that we depart--I to die, you to live; but which has the better destiny is unknown to all, except to God." Bruno was burnt at Rome, because he exposed the false philosophy of the day. When Galileo, an old man of seventy, taught the truth about the earth's motion, they cast him into the dungeons of the Inquisition, and after death the Pope refused a tomb for his body. And so for many others who dared to do their duty and to speak the truth,--reformers in religion, in science, in politics,--there was a prison-house, there was a chain. But the stone walls could not confine the mind; the iron chain could not bind the truth. Some of the most glorious works in literature were composed in prison. The prison-house at Rome has given us some of those Epistles of S. Paul which have gone far to convert the world; and the finest allegory in the English language was written in Bedford gaol. "If we suffer for righteousness' sake, happy are we." If we are the prisoners of the Lord, let us welcome the chain of trial, of sorrow, of self-denial, of persecution. There are prisoners who are not the Lord's. There are some fast bound in the misery and iron of bad habits, and habitual sin. These are lying in the condemned cell, bound hand and foot with the devil's chain. The drunkard, the impure man, the unbeliever, these are prisoners, but not the Lord's. I do not speak now of them. I speak to you, my brothers, who are trying to live a godly and a Christian life, the life of duty. And I tell you that you will often find this life a prison-house, where you must give up your own will, deny yourselves, learn to endure hardness, and to bear the chain which suffering, or neglect, or ignorance put upon you. If you are indeed the prisoners of the _Lord_, the iron of your chain will make you brave to suffer and be strong. The same hope which sustained Paul the aged long ago will sustain you now; the glorious certainty that after a while the Lord looseth men out of prison, and receives them into the glorious liberty of the sons of God. SERMON LIII. FIRM TO THE END. (Eighteenth Sunday after Trinity.) 1 COR. i. 8. "Who also shall confirm you unto the end." Steadfastness is one of the most important characteristics of a Christian. Perhaps you will tell me that love, and self-denial, and patience, and faith are the chief marks of Christ's followers. And I answer that these things are useless without steadfastness. It will not avail us to be very loving, and self-sacrificing, and patient, and trustful for a little while, and then to fall away, and be selfish, and impatient, and faithless. It is not the best regiment of soldiers which makes the most headlong charge, but which can _stand firm_ against the enemy. The Spartans of old were forbidden by their laws ever to flee from a foe. In the Pass of Thermopylae stands a monument to Leonidas and his followers, bearing this inscription--"Go, stranger, and tell at Lacedaemon that we died here in obedience to our laws." My brethren, what we want, as soldiers of Jesus Christ, is not so much zeal, or enthusiasm, or outward profession, as _firmness_ to the end, steadfastness to die, if need be, for the laws of our God. We find plenty of people ready to make professions, to be very zealous in the service of God, but after a time the fire of their zeal dies out into dead ashes; they have no _staying power_; like the seed on the rocky ground they wither away, because they have no root. Such unstable religion as this is useless. We must be firmly _rooted_ and _established_ in the faith. We must endure to the end, if we would be saved. We must, for our part, hold fast to the truth as it is in Christ Jesus, and He, for His part, will confirm or strengthen us unto the end. Every period of the Church's history has had its special dangers and temptations. The Corinthians had theirs long ago. We have ours to-day. Let us see what some of the special dangers of the Church are now, and how Jesus provides means to confirm us to the end. First among these dangers we may place the _restless spirit_ of the age. This is the result of various causes. The spread of education is one cause. Men are taught to cultivate their heads at the price of their hearts. Children are sent to schools where God is almost shut out. Many people get that "little learning" which "is a dangerous thing," and which makes them doubtful and uncertain in the faith. The growth of cheap literature is another cause. The printing press which gives us a cheap Bible and Prayer Book, and a vast amount of pure, useful reading, also sends out much that is dangerous, and positively wicked. The most holy mysteries of the Christian faith are held up to mockery and ridicule, and treated as old wives' tales; and the restless spirit of the age leads people to read these things, and to have their faith shaken and their ideas confused. Thus we find nowadays people arguing and doubting about doctrines which at one time were taken for granted. One says, _perhaps_ we shall rise again after death; another _wonders_ if there be such a place as Hell. One _thinks_ that God answers prayer, another is doubtful about it. Now we do not find S. Paul and the other Apostles talking in this way. We do not find the early Church talking in this way. They could say, "I know in whom I have believed. I believe, therefore will I speak." The fact is, some of us in these days are getting too clever. We have got a few drops of learning, and we fancy that we can pour the whole great ocean of knowledge into our poor little bottle. Education is a great and glorious blessing, but, like every other blessing, it may be put to a wrong use. And when we find shallow young men and women, who have just mastered enough subjects to be able to pass an examination, sneering at the Bible, and calling religion superstition and folly, we can only wish that they had drunk deeper, or not tasted, of the water of knowledge. True education makes us humble, because it shows us our ignorance. My brothers, what are the doubters and the unbelievers going to give you in exchange for what they rob you of? They can perhaps rob you of your faith in Jesus Christ as a Saviour. But what then, they cannot make you forget that you are a sinner. You know better, your own heart tells you the truth. They can take away the Saviour, and only leave you your sins. The doubter may scoff you out of believing in the resurrection. But can he laugh you out of believing in death? When your little child dies, and you look at the loving eyes closing for the last time, what comfort has your doubting friend to give you? Not a word. He leaves you alone with your dead, and he has robbed you of the only hope which makes death bearable--the resurrection unto eternal life. You come to your own dying bed; is there one of these doubting, scoffing faith-destroying friends who can bring peace or calm to your last hours? Will it be any comfort to you to hear them say that "there is nothing new, nothing true, and that it does not signify?" They tell you one fact, which you know already, that you are dying. But beyond that they know nothing, hope nothing, believe nothing. My brothers, do not let these people, with their shallow talk and shallow books, rob you of your peace, cheat you out of your birthright. Look at the lives of these doubters, and then look at the lives of Jesus and His saints. See which example is the purer, the more noble. Which is better, to imitate the life of self-sacrifice which Jesus led, to copy the dauntless faith of S. Paul, the loving gentleness of S. John, the humble penitence of Augustine, the fearless courage of Savonarola, or to sit at the feet of those who spend a selfish life in trying to describe a world in which there is no God? Another of the dangers of the day is a constant desire for _something new_, and, if possible, sensational. There are some who would have their religion as full of novelties as their newspaper, or their amusement. The old paths which God has given us to walk in have become too commonplace for such as these; and they run eagerly into any new way, however fantastic. And, above all, these people want a religion which is made easy for them. They have no objection to being saved provided that the process is quick, easy, and costs them nothing. They turn away from the thought of self-denial, of keeping under the body, of fasting and prayer, of watchfulness and self-examination. They must be made good all at once, and be admitted into the front rank of saints, without having fought and suffered in a lower place. My brethren, beware of this mushroom religion, which grows up suddenly, and as suddenly vanishes away. The best fruit is not that which ripens most quickly, and the best Christian certainly does not come to maturity all in a moment. There is a fable of the Persians which tells us how a gourd wound itself round a lofty palm-tree, and in a few weeks climbed to its very top. The quick-growing gourd asked the palm-tree its age, and the tree answered, "an hundred years." Then the gourd answered boastingly that it had grown as tall as the palm in fewer days than the tree could count years. "True," answered the palm-tree, "every summer has a gourd climbed round me, as proud as thou art, and as short-lived as thou wilt be." These, then, are some of the special dangers of the time--an unfixed, unsettled faith, leading men to question, and argue, and doubt, when they should believe; and next, a restless desire for something new and exciting in religion. And, besides these, there are special dangers peculiar to ourselves, arising from our position, or temperament. This is a specially _busy_ age, when men must work if they would eat bread. Every walk of life is crowded, and the competition in every calling and business is most keen. Now there is great danger in all this to a man's spiritual life, if he has not _God with him in his work_. He will become selfish, unscrupulous, and determined to gain a place, and make money at any cost. He will think only of himself, and God is not in all his thoughts. There are some who would have us believe that religion is one thing and business another, and that the two must be kept distinctly apart. Never believe that false doctrine, my brothers. A Christian man may not take part in any work on which the name of God may not be written. Whatever business he may engage in, a Christian must always remember that he must be about his Heavenly Father's business. The great merchants of old times used to begin their ledger and business books at the new year by writing "_Praise be to God_" on the top of the first page. I would that all men of business could honestly do the same now. Consecrate your work to God, so that you need not be ashamed to pray about it, to study the Bible about it, to write _Praise be to God_ on all your business transactions. And last of all, a word as to the means by which Christ will confirm or strengthen you unto the end. I can tell you nothing new about this, I would not if I could. The old wine of the Gospel is better than all the new inventions with which some men would poison the cup of religion. God confirms you by the gift of the Holy Ghost, given by His Word, and Sacraments, and means of grace. Let no one laugh you out of believing in the Bible; let no one argue you out of trusting in that Book which has been the guide, the teacher, the comforter of tens of thousands. The followers of new creeds would like you to exchange your Bible for their books. They will offer you the gospel of selfishness, the gospel of pride, the gospel of hopelessness, the gospel of money-making; turn away from them, and hold fast to the Gospel of the Lord Jesus Christ. Hold fast to the Sacraments of the Church. Let the scoffer sneer, let the proud man refuse to bend before the Altar of his Lord; but let nothing drive you from the Blessed Sacrament of Christ's love. Hold fast to prayer. Let no crowd of difficulties, or worries, or troubles keep you back from Jesus. Press through the crowd like that woman of old, and touch the hem of Christ's garment, in prayer. Only hold fast to your Bible, to your Altar, to your prayers, and "the Lord Jesus shall confirm you unto the end, that you may be blameless in the day of the Lord Jesus Christ." SERMON LIV. SCHOLARS OF CHRIST. (Nineteenth Sunday after Trinity.) EPHESIANS x. 20. "Ye have not so learned Christ." Education is a very prominent feature in the England of to-day. Schools are among the most conspicuous of our public buildings, and competitive examinations are thronged by eager crowds; and, seeing all this, it seems almost impossible that a few years ago most of our poorer brethren could neither read or write. I am not going to speak to you now about the blessings and the evils of the present state of education; I want you to think of another school, and another kind of lessons, which are far more important than all else in the world. The time comes when the schoolboy can lay his books by, and when the young man quits college, they have finished their education. But it is never so in Christ's school, about which I am going to speak. As long as we are here in the world we must go to school. And when we come to die, our education is not finished, but we go to a higher class, as it were, to learn such lessons as we never could master on earth. In the school of Jesus Christ it is not always the oldest or the cleverest who are the best scholars. There are white-haired old men who are only just learning the alphabet of Christ's religion, in the lowest place; and there are little children, so pure and white-souled, that they have already mastered some of the hardest lessons. In other schools the scholar must be naturally clever, or, at least, most industrious, if he is to gain a high place, and win a prize. In Christ's school there is a place, and a prize, for the dullest, and he will succeed very well if only _he wants to learn_. I have known many people who, as they said, "were no scholars," and yet they were not very far from the kingdom of Heaven. Brethren, some of us have never yet been to Christ's school. We have been playing truant, or altogether taken up with the lessons of that great, selfish, public-school--the world. I want you all to come to Christ's school to-day, old and young, clever and dull, and to hear some of the lessons which that school teaches. I think that if we examine ourselves honestly in these lessons, we shall find how little we really know, and we shall begin with shame to take the lowest place. And we must remember this, that in Christ's school we shall have to _unlearn_ a great deal which the world's school has taught us. The world will have instructed us to take care of ourselves, at the expense of others. One of the favourite mottoes in the great world school-room is--"every man for himself." The world will have taught us that to make money, and to be successful, are the highest aims possible. And there are many similar lessons which are being daily learnt in the world school. Now, when we become scholars of Christ, we have to unlearn a great deal of this. Instead of finding the text, "every man for himself," placed conspicuously before us, we see another, and quite opposite command--"No man liveth unto himself, and no man dieth unto himself." We were taught in that other school outside that to make money and to succeed were the greatest good. Here we are instructed differently. "Lay not up for yourselves treasure on the earth, where rust and moth doth corrupt, and where thieves break through and steal." One of the chief things which we learnt in the world's lesson-book was to mistrust our fellow men, and to be ready to resent an injury when discovered. In Christ's school the lesson is quite different, we are told to love our neighbour as ourself, and more than this, to love our enemies. There are some here to-day, perhaps, who are very old scholars of the world's school. They have got all its lessons by heart, they can repeat its selfish maxims, and practise its hard teachings. My brothers, God grant that you may find out how greatly your education has been neglected! God grant that you may learn, before it is too late, how little you know about the things which concern your peace. You, who have grown grey in the great world school, learning its sordid, selfish lessons, grinding away at its daily tasks, adding up your sums of addition, and interest, scanning the money table with eager eyes, practising your skill in profit and loss, and daily writing as your one copy--_make money, and be rich_--to you, I say, come into Christ's school to-day, and see whose teaching is the better: that of the world, or that of the Son of God. There comes to every school a day of breaking up, when the scholars go home. One day a man is missed in the great world school. His place is vacant. The shutters are up at the shop, or office, the servants at the place of business speak in smothered whispers. They miss the sound of the master's voice, the echo of his step upon the stair. He has learnt his last lesson in worldliness, and his schooling is over. The world has broken up, as far as he is concerned, and he has gone home. But where? He knew nothing beyond the world's lessons, he never provided for another home. "What shall it profit a man if he gain the whole world, and lose his own soul?" Briefly, then, let us look at some of the chief lessons which we must learn in the school of Jesus Christ. First, we must learn to hate our old sins. Like David, like S. Peter, like every penitent, when we think of the past we abhor ourselves, and sit down among the ashes of humiliation. Like the Prodigal, we cry, "I am no more worthy to be called Thy son." If you find yourself taking pleasure in the thought of former sin, boasting of your evil deeds, be sure you are yet in your ignorance, you have never learnt the alphabet of Christ's lesson. Next, we must learn to know our own weakness, and our need of a Saviour. The world will not give us that lesson. The world will tell us to make our own way, to trust to ourselves, to our cleverness, and sharpness. In Christ's school we shall be taught our weakness, and shall learn to say, "Lord, save me, I perish." Another of the lessons we must learn is to _conquer ourselves_. The world gives a great many instructions about conquering difficulties, beating down obstacles, overcoming enemies; but it is Christ's school alone which can show us how to conquer _ourselves_. You have probably noticed the change in a young country lad after he has enlisted for a soldier, and gone through his drill. Whereas he was a high-shouldered, slouching, ungainly figure, now he has learnt to carry himself like a soldier, he has conquered the old bad habits which he acquired by lounging in the lanes, or plodding along the furrow. My brethren, we have all got our bad habits, our ugly tempers, our sharp tongues, our discontented feelings, and it is only the drill of Christ's soldiers, and the teachings in Christ's school, which will make us get the better of them. Christ's school will make a radical change in us. Jesus--our Master--says, "behold I make all things new," and we know that they who are in Christ are become new creatures, old things are passed away. We may be quite sure that if we are Christ's scholars we shall be changed people. S. Paul tells us, as he told the Ephesians, some of the marks of this change. We shall learn to speak, and act, the truth. "Putting away lying, speak every man truth with his neighbour." We shall learn to control our temper,--"be ye angry, and sin not. Let not the sun go down upon your wrath." We shall learn to work, and to work honestly,--"let him that stole steal no more; but rather let him labour, working with his hands the thing which is good." We shall learn to control our tongue,--"let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying." We shall learn to be kind and gentle to our neighbours,--"let all bitterness and wrath, and anger, and clamour, and evil-speaking, be put away from you, with all malice." The great world school will teach us to practise these things, but not the school of Jesus. There we shall learn "to be kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake hath forgiven us." And we shall learn in Christ's school to be brave. The world school can teach us a certain kind of courage, but not the highest, nor the best. The world can teach us how to resent an injury, not how to forgive one. It is in Christ's school only that true heroes are made. The world can make such soldiers as Caesar, or Napoleon, but the school of Christ alone can make a Havelock or a Gordon. I have read of a poor boy who came to school with a patch on his clothes. One of his schoolmates singled him out for ridicule and insult; and the boy answered--"do you suppose I am ashamed of my patch? I am thankful to a good mother for keeping me out of rags, and I honour my patch for her sake." All the noble army of martyrs, of every rank and kind, learnt the secret of their courage in the school of Christ, and have left us an example to follow. "By all the martyrs, and the dear dead Christ; By the long bright roll of those whom joy enticed With her myriad blandishments, but could not win, Who would fight for victory, but would not sin; By these our elder brothers, who have gone before And have left their trail of light upon our shore, We can see the glory of a seeming shame, We can feel the fulness of an empty name." My brothers, it may be there are some here now who have not so learned Christ. Who have been in the world's school from the beginning, and have grown weary of its selfishness, and its hollow maxims. If it be so, pray now that Jesus, the Great Teacher, may give you a new heart, and a new mind, bow the proud head, and bend the unwilling knee, say to the Lord--"Lord Jesu, make me as a little child, let me come to school to-night." SERMON LV. WARY WALKING. (Twentieth Sunday after Trinity.) EPHESIANS v. 15. "See then that ye walk circumspectly." Some people tell us that salvation is the easiest thing in the world. We have only to _feel_ that we believe in Jesus Christ, and all is done. Now neither Jesus Christ Himself, nor the Apostles whom He sent to teach, tell us anything of the kind. On the contrary, our Saviour, whilst He dwells on the fulness and freedom of salvation, offered to all without money, and without price, tells us that many are called, but few chosen. He warns us in to-day's Gospel that when the King makes His Great Wedding Feast of salvation numbers make light of it, and go their way to their farm, and their merchandise. He shows us how, when the Bridegroom cometh suddenly. He finds half of the virgins in darkness, their lamps gone out, and He commands us to watch, because we know not the day nor the hour of the Lord's coming. He tells us also that the way of life eternal is a narrow way, and the gate of salvation a strait gate, whilst the road to eternal ruin is broad, and easy. Our Lord bids us _strive_ to enter in at the narrow gate, and assures us that few there be who find it. Now all this does not put the Christian life before us as a life of idleness, and inaction; nor does it describe salvation as a very easy thing. Both Jesus and His holy Apostles tell us that we must strive, climb, fight, run the race patiently, walk circumspectly, watch, pray, arm ourselves, have on a wedding garment; a very different doctrine this from that dangerous, do-nothing creed, which some would have us accept. I think S. Paul had the narrow way and the strait gate in his mind, when he told his followers to walk circumspectly, looking around them, minding their steps, proceeding with care and caution. It used to be said of old that all roads led to Rome, because she was the capital of the world. And nowadays, in the most remote country place in England, you will find a road which leads to London. But all roads do not lead to Heaven. Some foolish people like to believe that they can travel anyway they please, and yet reach Heaven at last. They love to imagine that they can hold to any doctrine, however false and extravagant, and set up a gospel of their own, and yet find the way to Heaven. There are some who choose to walk in a way which seems right in their eyes, a way of selfishness, and pride, and obstinacy; they will have _their own way_, they tell us. Yes, but it is not God's way, and it does not lead to Heaven. There are just two roads from this life to the life to come, no more. The narrow way of God's commandments, ending in the strait gate which opens on Heaven; and the broad road of sin, terminating in the wide gate of Hell. Let us think of some of the rules by which we must walk in the narrow way. We must walk _humbly_. It is a narrow way remember, and if we walk with our heads lifted up by pride, we shall miss our footing, and slip from the path. The gate, too, is strait, or narrow. It is like one of those low-pitched, narrow entrances which you may still see in old buildings, and which were common once in all our ancient towns. A traveller could not get through these gates unless he bent his head, and bowed his shoulders. So, my brothers, if we wish to enter into the gate of life eternal we must do so with bowed head, and with an humble, lowly, penitent, and obedient heart. Pride cast Satan out of Heaven, pride locks the door of life against many a man now. An unbeliever once asked, with a sneer, who made the devil. And he was answered that God made him what he _was_, and that he had made himself what he _is_. So is it with us all. God makes us His children, heirs of Heaven, and we too often, by our foolish pride, make ourselves into devils. Believe me, the gate of life eternal is far too narrow to admit us with the great swelling garment of pride puffed out on all sides of us. Next, if we walk along the narrow way _we must not overload ourselves_. There are some burdens which we _must_ bear, but the dear Lord, who laid them upon us, will give us strength to carry them. It is the burden of the world's making which will hinder us. We see a man who wants to walk in the right way, who hopes to pass through the narrow gate, who has so loaded himself with worldly things that he goes staggering along, till at length he slips off on to the broad road to destruction. He is like one escaping from a shipwreck, who tries to swim ashore with all his money bags, and is sunk to the bottom by their weight. Sometimes people, coming home from abroad, bring with them a quantity of smuggled goods, and their clothes are all padded with laces, and other ill-gotten gear. What happens? They are stopped at a narrow gate, and stripped of all their load before they are permitted to return home. So, my brothers, if you would pass the gate which leads _home_, to the rest which remaineth for the people of God, you must not overload yourselves with this world's gear. You must not fill up your thoughts with your business, and drag that burden with you to the very edge of the Churchyard mould. You are just blocking up the way to eternal life with your bales of goods, your manufactures, your business books. Some of you are blocking God's highway with the waggons of worldly commerce, others with the gay chariot of frivolous pleasure. Here is a woman trying to walk in the narrow way. She has a crowd of children hanging upon her skirts. She has tried to be a good mother, but she has let the cares and plans for her children draw her away from God, and we see her dragged from the narrow way by those whom she ought to have helped along it. Believe me, it is not open, notorious evil-doers who form the majority on the broad road to destruction. It is not the murderer, the thief, the drunkard, the adulterer, the unbeliever, who crowd that down-hill road. They are there with the rest, but they are outnumbered by those whom the world calls very respectable. Amid that crowd of all ages and ranks, there are those who have attended our Church Services, and knelt at our Altars, some of them do so still. They have no vulgar vices, they never swear, or exceed moderation in food and drink, they have wives and families, and they pay their way like respectable householders. And yet,--Oh! the pity of it--they are travelling on the broad road. It is not open; disgraceful sin which has placed them there, but just _worldliness_. The dust of the world has filled up every corner of their life, and they have no room for God. The windows of their soul are so begrimed with the dust and cobwebs of this life that the sunshine of God's Holy Spirit cannot shine through them. One is so taken up with his farm that his heart and soul seemed buried in the soil of it. The Gospel message rings in his ear, but he makes light of it. Another is so occupied with his merchandise, with making, and getting, that he has no time to see how it stands with his soul, no time to think of the account to be rendered to God when all earthly accounts are closed for ever. One is so eager to obtain a good position for himself, or his children, in the world, that he utterly neglects to fit himself, or them, for a place in the world to come. With some the idol is work, with others pleasure, but in either case they worship an idol, and not God. There are women whose minds are so taken up with the latest fashion, and the newest dress, that they have neglected the white garment of holiness, and forgotten the old, old fashion--death. My brothers, my sisters, take heed. It is not so much the coarse vices of the brutal and ignorant which ruin souls, as the selfish worldliness of those who ought to know better. If you are living for self, for work, for pleasure, for society, for anything but God, then, in spite of your respectable name, and your outward forms of religion, you have slipped from the narrow way which leads to life eternal. If you are determined to make this world your Heaven, you must not be astonished if you are shut out of Heaven in the world to come. If these poor worldly folk could only see the end, could only understand now how hollow and worthless, and disappointing, the things of this world are at the last, they would cast aside every weight, and strive to regain the narrow way of God's commandments. History is full of instances of those who found, some too late, that the pleasures of the world are worthless. How melancholy is the declaration of one who says, "I have dragged on to thirty-three. What have all those years left to me? Nothing except three and thirty." Diocletian the Emperor tells us that he is happier planting cabbages at Salona, than ruling the world at Byzantium. Another Emperor, Severus, declares that he has held every position in life from the lowest to the highest, and found no good in any. Look into the history of France, and see what the world gave to Madame de Pompadour at the last. She had sacrificed virtue and honour for the glitter of the court of Louis XV. And now in the latter days she tells us that she has no inclination for the things which once pleased her. Her magnificent house in Paris was refurnished in the most lavish style, and it only pleased her for two days! Her country residence was charming, and she alone could not endure it. They told her all the gossip of the gay world, and she scarcely understood their meaning. "My life," she says, "is a continual death." At last the end came. And as they carried her to her burial, the king, who had once professed to love her, said with utter unconcern--"The Countess will have a fine day." This is what the world gave to Madame de Pompadour. My brethren, I have been striking the old notes to-day, and re-telling an oft-told story. But sin and sorrow are ever the same, and the one great concern of your life and mine is the same as when Jesus died for us on Calvary. Let us take heed to our ways, and see on which road we are journeying. If we have gone out of the way Jesus will bring us back, _if we want to come back_. Ask Him, brothers, ask Him now. Pray as perhaps you never prayed before. "True prayer is not the imposing sound Which clamorous lips repeat; But the deep silence of a soul That clasps Jehovah's feet." "Strive to enter in at the strait gate. For wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat." SERMON LVI. STRONG CHRISTIANS. (Twenty-first Sunday after Trinity.) EPHESIANS vi. 10. "My brethren, be strong in the Lord," A weak and cowardly soldier is a pitiful object, but a weak-kneed, cowardly Christian is still more so. S. Paul told the Ephesian Christians to be _strong_ in the Lord, and in these days especially we need strong Christians, strong Churchmen. I do not mean that we want men to presume on their strength, to repeat the sin of the Pharisee of old, and talk of their righteousness, or condemn their neighbours. I do not mean that we must be noisy and violent, and quarrelsome in our religion. None of these things are a proof of strength. A giant of power is ever the gentlest, having the hand of steel in the glove of silk. So the stronger a Christian is the more humbly he bears himself. A writer of the day says very truly, "if the world wants iron dukes, and iron men, God wants iron saints." Much of the unbelief and indifference of these days is caused by the weakness of professing Christians. When a man can point to a soldier of Christ who has deserted his post, and fled from the battle, it is no wonder that he hesitates to join an army which has such weak and cowardly warriors. When the enemies of the Church can show us unprincipled Churchmen, who have no firm faith in the doctrines which they profess, who have drifted away from their moorings, and, like ships without ballast, are blown about by every wind, it is not surprising if these enemies still remain outside the Church. Can we marvel that some should sneer at Holy Baptism, when they can name those who have tried to wash out the sign of the Cross with every kind of sin? Can we marvel that they make light of Confirmation, when we have so many who have been confirmed going back from holiness, forsaking their Church, and joining the world, the flesh, and the devil? Or need we wonder that they neglect the Blessed Sacrament of the Altar, and try to keep others from it, if they lay their finger on the Communicant whose life is bad? My brothers, we need to set our own house in order, we of the Church are as a city on a hill, men look at us, and woe unto us if the light within us be darkness. What we want are strong Christians to set a strong example. Teaching, argument, may do much with a careless world, but the example of a consistent, holy, life will do far more. Brethren, be ye strong, first of all, in _Faith_. Be quite sure that you _do_ believe; be quite clear _what_ you believe, and then show your faith _strongly_. Our faith is not built on sand, but on a rock. It is not founded on such words as--perhaps, I suppose, I hope. No, the Creed of the Church says, _I believe_. There are crowds of people outside who will all tell you what they do _not_ believe. There is the infidel who says he does not believe in God. There is the man who says he believes in God, but not in the Blessed Trinity. There is one who tells you that he believes in Jesus Christ, but not as God, only as Man. Then comes another and declares that he does not believe in eternal punishment. One says that he does not believe we are born again in Holy Baptism, another will not believe in the Baptism of infants. Some will not believe in Bishops, and others refuse to credit any sect but their own. But the Church says plainly and boldly, I _believe_. The Faith once delivered to the saints, the Faith which Jesus taught to the first Apostles, the Faith which S. Paul preached, and for which he died, is ours. Let us hold fast to it in unity of spirit, in the bond of peace, and in righteousness of life. Be ready to give a reason for the faith that is in you. There are mysteries which none of us can understand, but, thank God, we can believe. And we must show this faith of ours not only by believing in the doctrines of the Church, but by putting our full trust and confidence in the mercies of God. Where is the use of talking about our faith if we are poor, fearful, unhappy people? If our faith is not strong enough to let us trust God for to-morrow it is not worth having. It is the melancholy, over-anxious, troubled about many things Christian, who is always anticipating misfortunes, who does so much harm. Brethren, trust God all in all, be strong in the Lord, be strong in your faith. Next, brethren, be ye strong in _your language_. Now, do not misunderstand me. I do not mean that you are to copy those who, in pulpit and on platform, declare their favourite views and theories in words of the most violent and intemperate kind. But I _do_ mean that when the time comes to speak out, you should speak boldly and plainly. Let the world know that you _do_ believe in the Lord Jesus Christ, and the doctrines of His Church, and that you are not ashamed to own it. Never be afraid to show your colours, or to declare the name of your Leader. When Lord Nelson was going into his last battle, they wished him to cover, or lay aside, the glittering orders of victory which adorned his breast. But the hero refused, and perhaps his refusal cost him his life. Well, let us never hide the marks of our profession as Christian soldiers, even if we have to suffer, let men know that we bear about in our bodies the marks of the Lord Jesus Christ. Oh! we want these strong Christians in shop, and factory, in omnibus, and railway carriage, in soldiers' barrack-room, in schoolboys' dormitory, in servants' bed-chamber,--Christians who speak out strongly for Jesus. Again, brethren, be strong in _self-sacrifice for Jesus_. We must not forget our cross. The surest mark of a Christian is a willingness to deny ourselves for the sake of others. Let me tell you the stories of two simple servant maids who, under very different circumstances, gave up their life for the life of little children. The scene of the first story was in America, nearly five and twenty years ago; that of the second story was in London, only a few weeks since. A young English girl had taken service in a family going to America, and her special duty was the charge of the three motherless children of her widowed master. One cold day in December they all embarked in a great Mississippi steamboat bound for the far North West. Day after day they steamed through the swollen river, where pieces of ice were already showing, past dark and gloomy shores, lined with lonely forest. One night, near the end of their voyage, the girl had seen her charges, two girls and a boy, safely asleep, and now, when all the other passengers had retired, she was reading in the saloon. Suddenly the silence was broken by a terrible cry, which told the frightened passengers that the steamboat was on fire. The captain instantly ran the vessel for the shore, and ordered the people to escape as best they could, without waiting to dress. The faithful servant had called her master, and then carried the children from their beds to the crowded deck. Quickly the blazing vessel touched the muddy bank, and the father placed the shivering children and the servant on one of the huge branches which overhung the river. A few other passengers, fifteen in all, reached other branches, the rest went down with the burning steamer. But what hope could there be for the children, just snatched from their warm beds, and now exposed unclad to the bitter December night? Their father had no clothing to cover them, and, as he spoke of another steamer which would pass by in the morning, he had little hope of his children holding out. Then the servant maid declared that if possible she would keep the little ones alive. Clinging in the darkness to the icy branches, she stripped off her own clothing, all but the thin garment next her body, and wrapped up the shivering children. Thus they passed the long, dark hours of that terrible night. I know not what prayers were spoken, but I know that Jesus, who suffered cold and hunger for our sakes, made that servant girl strong to sacrifice herself. During the night one of the children died, but in the morning, when the first light came, the little girls were still alive. Then, when her work was done, the freezing limbs of the brave girl relaxed their hold, a deadly sleep fell on her, and she dropped silently into the rushing river below. Presently a steamer came in sight, and the two children, for whom she had died, were safe. Only quite lately there was a great fire in London. In the burning house were a husband and wife, their children, and a servant maid. The parents perished in the flames, but the servant appeared to the sight of the crowd below, framed, as it were, in fire, at a blazing window. Loudly shouted the excited crowd, bidding the girl to save herself. But she was thinking of others. Throwing a bed from the window, she signalled to those below to stretch it out. Then, darting into the burning room, she brought one of the children of her employers, and dropped it safely on to the bed. Fiercer grew the flames, but again this humble heroine faced the fire, and saved the other children. Then the spectators, loudly cheering, begged her to save herself. But her strength was exhausted, she faltered in her jump, and was so injured that death soon came to her. My brothers, no one will raise a grand monument to Emma Willoughby, and Alice Ayres, who passed, the one through water, the other through fire, for Christ's dear sake. But surely in God's great Home of many mansions their names are written in letters of gold. Lastly, brethren, be strong in _fighting the battle_. You know that life is a great battle-field. And you know, too, that as Christians yours is the _good_ fight. Put on, then, the whole armour of God. Do not trust to any newly-invented weapons. Take the same armour in which S. Paul, and many another veteran soldier of Christ, fought and conquered. "We wrestle not against flesh and blood." No, our battle is with Satan and his hosts. One of old says that we must strip if we would wrestle with the devil. We must cast aside every weight, strip us of all the hinderances, and worldly cares, which weigh us down; and be clad in the spiritual armour of God. Hold fast to the old armour, the shield of faith, the breastplate of righteousness, the sword of the Spirit. Be strong in the strength of the Holy Ghost, for your strength shall be made perfect in weakness. Stand, as Christ's soldiers, side by side, shoulder to shoulder, with your faces to the foe. When Napoleon retreated from Moscow, and the main body had passed by, the mounted Cossacks hovered around the stragglers, who, overcome by cold and fatigue, could only force their way slowly through the snow. Many a weary Frenchman thus fell beneath the Cossack lances. Presently a band of these fierce horsemen saw a dark object on the snowy plain, and dashed towards it. They were face to face with a small body of French who had formed into a square to resist them, their bayonets at the charge. The Cossacks rode round and round, seeking for a weak place for attack, and finding none. At length they charged the square, and found it formed of frozen corpses. The Frenchmen had died whilst waiting for the foe. Brothers, may death find us fighting the good fight. "Be strong in the Lord." SERMON LVII. THE FORGIVENESS OF SINS. (Twenty-second Sunday after Trinity.) S. MATTHEW xviii. 28, "Pay me that thou owest." The Gospel shows us in a parable a picture of a king who called his servants to a reckoning. That King is the Lord God Almighty. We are His servants, and He calls us to account every day. All we possess we owe as a debt to God. Day by day He gives us our food, and supplies our wants by His good Providence. On every hour of our existence is written, Jehovah-Jireh--The Lord will provide. Day by day God takes care of us, and shields us from danger. He provides for our souls as well as for our bodies, and gives us the ministry of His Church, the grace of His Sacraments, the teaching of His Bible, the blessing of prayer. And all these blessings are a debt which we owe to God, and He is ever saying to us. "Pay Me that thou owest." And how can we pay? By doing what God bids us. By using our gifts in His service. We can give Him _worship_, not only worship in Church, but in all our everyday life and work, "doing all unto the glory of God." We can show forth His praise not only with our lips but in our lives. God has given us hands and brains to work with; and He says, "Pay Me that thou owest." That means that we must do good work, honest work, unselfish work, because we owe our power to labour as a debt to God. He has given us a voice, and He says, "Pay Me that thou owest." That means that we must use our voice to sing God's praise, to maintain His honour, to spread the truth of His Gospel, to comfort His people. We must devote our voice to speaking good words, and never defile it with vile language in the devil's service, because it is a debt which we owe to God. So with our health, our strength, our time, for all these God reckons with His servants. If we are misusing these things, wasting our time, devoting our strength to mere selfish, worldly pursuits, neglecting our opportunities, terrible will be the final day of reckoning when God will say for the last time, "Pay Me that thou owest." We read in the parable of to-day's Gospel that one of the king's servants owed him ten thousand talents. This was so vast a sum that no man could possibly pay it. In that servant we see ourselves. We owe a debt to God which we cannot pay. The wages of sin is death, and as sinners we are like the servant, we owe a vast debt, and we have not wherewithal to pay. Nothing that we can do will put away our sin, or excuse us from the penalty. That servant in the parable prayed his lord to have patience, saying that he would pay all. We may think foolishly that we can pay the debt of old sins by leading good lives now. But it may not be. If a man owes money he is not excused the debt because now he pays his way. Our sins are the great debt of ten thousand talents. God's law is written in the ten commandments, and we have broken them a thousand times. We cannot pay. The king in his mercy forgave the servant. So God forgives us through the merits and mediation of Jesus Christ. He paid the debt which we cannot pay, He bore our sins, the sin of Adam born with us, and the actual sins of our lives, on the Cross of Calvary. His Blood was the price which paid the debt. When we are baptised we are baptised into His Death, and the sin of Adam is forgiven. When we repent truly of a sin of our own committing, we are made partakers in the benefits of His Passion. When we come devoutly to Holy Communion our sinful bodies are made clean by Christ's Body, and our souls washed in His most Precious Blood, and our sins are forgiven us. But the parable not only teaches us our need of pardon, and the fulness of God's mercy, but the necessity of forgiving each other. The servant who owed the vast debt was pardoned. Yet he would not forgive his fellow servant who owed him a trifling sum. The story of the unmerciful servant is being repeated everywhere around us. We see men crying to God for mercy--poor, sinful, debtors, bankrupts, who have not wherewithal to pay. Every day we are obliged to confess that we owe a debt to God, and cannot pay it. And every day the Lord of mercy and love forgives us our debt. Yes, but only on certain conditions. God has Himself taught us to say, Forgive us our debts, as we forgive our debtors. If we are unmerciful servants, refusing to our fellow men what God gives us, He will treat us as He treated the servant of the parable. He had forgiven him all, but now He withdraws His pardon, and delivers him to the tormentors. A man with an unforgiving spirit, who nourishes hatred and revenge against a neighbour, is already possessed by a devil, and his future must be spent in the society of devils. And now bring the matter home to your own individual cases. Are you nourishing bitter, unforgiving feelings against anyone who has injured you? Is there anyone whose success annoys you, and whose misfortune would give you pleasure? Are you thinking of some wrong done to you, some hard word spoken about you, some unjust judgment passed on you; and are you hoping that a day may come when the person who has so acted, or spoken, may suffer for it? My brothers, if so, you are just so many unmerciful servants, going through the world, and seizing your brother-sinners by the throat, and saying--"Pay me that thou owest." Give up calling yourselves Christians, give up asking God to pardon you, unless you can freely and fully forgive your brethren the little debts of this little world. A certain king of France said that nothing smelt so sweet as the dead body of an enemy. And there are people among us now who tell us that revenge is sweet. But it is false. To forgive is sweet, is blessed, to hate brings only the remorse of devils. But you tell me it is so hard to forgive sometimes. So it is, but the greater the pardon given the greater the blessing. And remember that forgiveness must not be measured, and stinted, but free, and full. We must not say, "I will forgive him this once, but never more." S. Peter asked Jesus how often he should pardon a brother's sin, and suggested seven times. The Jewish teachers said that after three faults men need not forgive. S. Peter was in advance of them, but the Lord's answer must have astonished him,--"until seventy times seven," that meant _always_, without stint, or measure. And remember also, that forgiveness must be real and true. We may not forgive with our lips, and bear malice in our hearts. Such sham forgiveness is only too common. A man was lying on his sick bed, and the clergyman by his side was urging him to be reconciled to some one who had injured him. After much persuasion the man said, "If I die I will forgive him, but if I live he had better keep out of my way." And again, our forgiveness must be willing, not forced from us. As says our greatest poet-- "the quality of mercy is not strain'd; It droppeth, as the gentle rain from Heaven, Upon the place beneath: it is twice blessed; It blesseth him that gives, and him that takes: Tis mightiest in the mightiest." A boy, nearly broken-hearted with grief, stood by his mother's coffin. "Oh! let me see my dear mother once more, only once more," he pleaded. A man who was about to screw down the coffin-lid thrust him aside with brutal violence, and even struck the orphan child. Years afterwards that man stood in the dock, to be tried for his life as a murderer. He had no counsel to defend him, but just as the case commenced a young barrister rose in court, and offered his services to the prisoner. His speech for the defence was so eloquent, and so convincing, that the prisoner was acquitted. Outside the court he turned to thank his preserver. The stranger looked at him steadily, and said, "Do you remember years ago, driving a poor, broken-hearted boy from his mother's coffin with a curse and a blow? I was that boy." The man was overwhelmed with shame and confusion. "Why have you given me my life?" he asked. "To show you," answered the other, "that I can forgive." Oh! my brothers, if we would find pardon for our many sins, let us ask Him who prayed for His murderers to teach us how to forgive. "Walk with care 'mid human spirits, Walk for blessing, not for ban; 'Twere better never to have lived, Than lived to curse a deathless man. SERMON LVIII. THE FREEDOM OF THE CITY. (Twenty-third Sunday after Trinity.) PHIL. iii. 20. "Our conversation is in Heaven." People often fail to get at the meaning of this glorious text because they mistake that word _conversation_. Really the text means--our citizenship is in Heaven, we belong to the Eternal City. Once S. Paul declared with pride that he was a Roman citizen; and when the Chief Captain in surprise declared that he himself had purchased that privilege at a great price, the Apostle answered, "but I was free born." Every Christian has the right to call himself a citizen of Heaven, and to declare that he is free born. When in Holy Baptism we were born again of water, and of the Holy Ghost, the freedom of the City was given to us, and we were made a peculiar people, citizens of the Heavenly Jerusalem, with all the privileges, and all the responsibilities, belonging to such a position. Get this glorious fact into your minds, brethren, not that you are _going_ to belong to Heaven, but that you _do_ belong to it now. Here in earth you are foreigners, strangers and pilgrims. Here God's Israel is in exile by the waters of Babylon, Jerusalem on high, the Heavenly Sion, is yonder, and that is home. Heaven is yours now, if you forfeit it, if you lose your inheritance, it will be from your own fault, your own sin. First, I think that the fact of Heaven being our home should make us _love_ it. Sometimes we find people who have willingly settled in a foreign country, and done their best to forget the manners and language of their native land. But such cases are very rare. If you meet with an Englishman out in the Colonies, he always speaks of the old country as home. Even colonists who have been born in our foreign settlements, and have never seen England, speak of _going home_ when they visit it. In many an Australian hut, or New Zealand farm, there is a swelling of the heart, or a glistening in the eyes, as the faded flowers drop from the home letter. The flowers are poor enough, and dead enough, but they once grew in a home garden, or blossomed in an English meadow. One of our great novelists tells us how two men in Australia walked many weary miles only to listen to the song of the skylark. That homely bird was precious in their eyes because it reminded them of home. I have read that when Swiss soldiers are abroad, they are not allowed to play, or listen to, their national airs. The music reminds them of their cow-bells ringing among the fair valleys and mountains of their native land, and under its influence some have deserted the army, and some even died of grief. The German loves to talk of the _Fatherland_, and has a word in his language which very strongly expresses home-sickness. Talk to a Scotsman about the beauties of Venice, or Rome, and he will tell you that you should see Edinburgh, or Aberdeen. Speak to an Irishman of the wonders of the tropics, and he will at once begin the praises of the Green Isle. The love of home is the very root and core of our nature. Well, if we love our earthly home, where we stay for so short a time, where, after all, we are but strangers and pilgrims, we ought still more to love Heaven, whose citizens we are. A child was once asked where his home was, and answered with eyes full of love--"Where mother is." Brothers, our home is where Jesus is. Next, I think we ought to be _proud_ of being citizens of so fair a city as Heaven. A Greek of old was proud to belong to a country which could boast of the learning of Athens, the wisdom of Plato, the courage of Leonidas. If a Roman in former days was asked to do a mean, or dishonourable action, it was enough for him to answer, "I am a Roman citizen!" A burgess of London City to-day is proud of the position which he holds, and of the rights and privileges gained by many an ancient charter of freedom. But what ought we to think of the privileges and glory of belonging to that City which is God's Home; of being fellow citizens with the saints in light; of claiming as our brethren that great multitude which no man can number? Each town and city of earth is proud of its most famous citizens, but what city can show such names as our City, Jerusalem on high? What streets are crowded with such a goodly company as the streets of Heaven? All that is great and good, glorious, pure, gentle, self-sacrificing, finds a place in Heaven. Mighty Preachers and Apostles, like S. Paul or S. Chrysostom; simple girls, like Naaman's maid, or Veronica, the farm-servant; brave women who died martyrs for Jesus in the Arena, and those who _lived_ as witnesses for Jesus, like Grace Darling, and Florence Nightingale, and Sister Dora; these, and such as these, of whom the time would fail me to tell, form the company of Heaven. "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, think on these things." And think, too, "'Tis mine, 'tis mine, that country, if I but persevere." We must remember, however, that a citizen has certain duties, as well as rights and privileges, and if he neglects the former he forfeits the latter. We, as citizens of Heaven, though exiles here in earth, have certain duties and responsibilities laid upon us; if we fail to perform them, we lose our position as God's people. When an Englishman goes abroad to a foreign country he is at once recognised. When the foreigner sees the reckless courage, the cool daring, the love of adventure, displayed by his visitor, he says at once, "that is an Englishman." We are here in a strange land, does the world take notice of us as those who belong to Jesus? Does the world recognise us, by our manners, and way of life, as citizens of Heaven? Think of some of the duties laid upon us as those who have received the freedom of the City. We are bound, first of all, to keep ourselves, as far as possible, unspotted from the world. We must live in the world for a time, but we must not be of it. If an Englishman were compelled to live for a season among savages, whose habits were horrible and disgusting, he would take care not to become like them. He would think of himself as being a civilized man, to whom the manners of the people were revolting, and he would endeavour, whilst avoiding their example, to set them a better. So should a Christian man be in the world. He cannot avoid seeing and hearing much that is evil. But let him take care lest, like Israel of old, he mingles with the unbeliever, and learns their ways. Let him remember that he is a citizen of Heaven, and that he has no more right to take part in the frauds, and lies, and impurity of the world, than Lot had to join in the abominations of Sodom. A Christian man should stand above the waves of this troublesome world, as a lighthouse stands above the tumbling billows of the sea. And, like that beacon, he should give forth a warning light, clear, bright, and steady. Next, as citizens of Heaven, we are bound to work for our Heavenly Master. No matter that we are in a foreign workshop here in this world, no matter that we are employed by earthly masters, one Master is ours, and He is in Heaven. We must be busy about our Father's business, we must do all, looking unto Jesus. Suppose that the Queen were passing through this parish, and were to stop at one of your homes, say that of a cabinetmaker. And suppose that she were to order him to make her a cabinet after a particular pattern. Well, the man would be very much flattered at the order, and you may be sure he would take the greatest pains to put good work into the cabinet. "You see it is for the Queen," he would say to his neighbour, in explanation of his extra care. Now, my brothers, whatever kind of work we have to do, we ought to do it as well as we can, saying to ourselves, "it is for the King of kings, you see." Oh! if men would only remember that, then there would be no more cheating, and swindling, and lying in trade; no more labourers and artizans scamping their work, putting in bad material, working short time, and committing the endless dishonest acts which disgrace a Christian land. Try to remember that whatever you have to do, you are working for God, you are a citizen of Heaven, and to your Heavenly Master must the account be rendered. There shall enter into Heaven nothing that maketh a lie. If our lives are not quite genuine and honest here, we are locking ourselves out of Heaven. Let us, as citizens of no mean city, keep aloof from the hypocrite, the teller or maker of a lie, and speak every man truth with his neighbour. Again, I think that as citizens of Heaven, we ought to take very good heed to our _words_. You know how our streets and lanes in this world are defiled and made hideous by vile language. Can you fancy that sort of talk in the streets of the Heavenly City? No, there shall not enter there anything that defileth, peace is upon her palaces. The swearing tongue, the impure tongue, the angry tongue, can find no place there. The cruel, slandering tongue talks many a soul into ruin, for they have no room for the scandal-monger in Heaven. Let us guard our speech, brethren, let us remember that, as Heavenly citizens, our lips should be sanctified by the fire of God's Altar. "Whoso keepeth his mouth and his tongue, keepeth his soul from troubles." Once more, as citizens of Heaven, we must keep our home ever fresh in our minds. Here we are strangers in a strange land. You know how we English abroad always cling to anything which reminds us of _home_. The settler in the Australian Bush keeps Christmas Day beneath the burning summer sky exactly as he always kept it amid the snow and ice of an English winter. When letters come, how eagerly are they read if they come from home! Many a rough miner on the other side of the world grows gentler as he looks at the faded photograph, or the yellow note paper; they remind him of home. Well, here in earth, far from our Heavenly home, we have certain means of keeping its memory fresh. We can go to God's Holy Church, and there join with Angels and Archangels and all the company of Heaven in praise and adoration of our King. We can read our Bible, and then we gaze, as it were, upon the picture of Saviour Jesus, and upon the faces of our brother citizens who have entered by the gates of pearl. We can pray, and so send a message to our City, and get an answer back again, a blessing coming like a sweet flower sent from the fields of Paradise. When our soldiers do noble deeds abroad, their thought is--what will they say in England? Let us do our duty here in a strange land, thinking--what will they say in Heaven? My brother, my sister, let this thought help you to struggle against temptation--I must walk worthy of my vocation, I am a citizen of Heaven. SERMON LIX. THANKFUL SERVICE. (Twenty-fourth Sunday after Trinity.) COL. i. 12. "Giving thanks." In one of our northern coal-pits there was a little boy employed in a lonely and dangerous part of the mine. One day a visitor to the coal-pit asked the boy about his work, and the child answered, "Yes, it is very lonely here, but I pick up the little bits of candle thrown away by the colliers, and join them together, and when I get a light I sing." My brothers, every day of our lives we are picking up blessings which the loving Hand of God has scattered around, every day we get the light, but how many of us sing? I want to talk to you about the duty and blessing of thankfulness, and how it can be shown. Gratitude is the root of all true Christian service and worship. If we go to Church, and give money for religious purposes, only because we want to stand well with God, or to get something from Him, our service is mere selfishness. We are like people buying votes to get themselves into a charitable asylum. All we do in the service of God should be done from a motive of thankfulness. The thought should be, "What shall I render unto the Lord for all His benefits?" If a man does the state some great service we give him a pension, or a statue. It is nothing very much, but we do what we can to show our gratitude. During the last American War a farmer was discovered one day kneeling by the grave of a soldier lately killed in battle. He was asked if the dead man were his son, and answered that the soldier was no relation: and then he told his story. The farmer, who had a sickly wife, and several children, was drafted for the army, and had no one who could carry on his farm, or take care of his family, whilst he went to the war. Whilst he was overwhelmed with trouble, the son of a neighbour came forward, and said, "I have no one depending on me, I will go to the war in your place." He went, and was killed in action, and the farmer had travelled many a weary mile to kneel beside his grave, and to carve on the headstone the words--"_Died for me._" Brethren, what ought our gratitude to be to the Lord Jesus, who loved us, and died for us upon the Cross of Calvary? True gratitude is shown by deeds as well as words. We must try to show our thankfulness to God not only with our lips but in our lives. Too many people are content to get all they can from God, and never to give anything in return. They tell us that they are poor miserable sinners, who can do nothing, and give nothing, they must leave all to the mercies of Jesus. Now, brethren, this is very often mere selfishness. They do not _want_ to give anything to God, they are not really thankful. It is not true to say that we can give nothing to God. We are bidden in the Gospel to render unto Caesar the things that are Caesar's, and to God the things that are God's. We can all give God _worship_, and we should give it in the best way possible, as a token of our thankfulness. It is for this reason that we build beautiful Churches, and decorate them with stained glass windows, and rich carvings. Such Churches are thank-offerings, signs of our gratitude to Him who on earth was homeless, who was born in a stable, who had not where to lay His head. There are people who murmur at the expense of building and decorating such Churches. They say, "To what purpose was this waste?" They are very nearly related to Judas Iscariot of old, who asked the same question, and, like him, they love themselves, and the money bag, better than their Master. These people tell us that God does not care for handsome Churches and stately services. So they would give the Almighty a white-washed building, whilst they dwell in a fair and costly mansion. They would have fine damask and soft covering for their table, whilst they have dirty linen and a moth eaten cloth for the Altar of their God. They will drink out of cut-glass and silver at their feasts, and they leave the feast of Christ's dying love, the Blessed Sacrament of praise and thanksgiving, to be celebrated in vessels of base metal. Their houses are kept in excellent repair, and cleansed by careful hands, but they suffer the House of God to fall to decay, and allow His Presence Chamber to be defiled with dirt. And all this arises from a want of thankfulness to God. If we are thankful we do not grudge what we give, we feel that we can never do enough for Him who has redeemed us. But these people say, "God does not care for a beautiful Church, He loves simplicity." Where has God told us this? David believed just the opposite. He said that he was ashamed that he should dwell in a house of cedars, whilst the Ark of God dwelt among curtains. You know how he was prevented from building the Temple, and how Solomon did the work. Now, did Solomon act upon the mean principle of building a poor, cheap house for God, whilst he erected a gorgeous palace for himself? No! the Temple was one of the most glorious buildings ever seen, and those that were erected in later times were splendid also. We find our Blessed Lord attending the Temple services, and those services were beautiful and elaborate. There was nothing in the Temple or its worship to suggest that God prefers the ugly, white-washed building, and the slovenly, irreverent, service which some would offer Him. If you love someone very dearly you do not visit him in your oldest and dirtiest garments, you do not send him the cheapest present you can buy, nor put up a roughly erected tombstone to his memory. You give him the very best you have. If you love God you will do the same to Him. Again, we show our thankfulness to God by giving Him a hearty worship in His Church. I wonder how many people know exactly why they come to Church at all. Some say they come to get good. That is mere selfishness. Some say they come because it is respectable. Yes, but worthless, unless it means something more. Others would tell us, if they were quite honest, that they come to Church because they want to stand well in the good opinion of the Clergyman, or with the Squire. This is sheer hypocrisy. There is only one true reason for coming to Church,--the fact that we love God, and are grateful to Him for all His mercies, and want to show it. We should come to Church to _worship_ God with the best member that we have; we should come with the feeling--"I was glad when they said unto me we will go into the House of the Lord;" "I love the place, O Lord, wherein Thine honour dwells." All slovenliness in the performance of the service, all irreverence, or signs of inattention, and indifference, are tokens of a want of thankfulness. We should get this thought fixed in our minds when we enter Church,--I have come here to-day mainly to thank God for His great goodness to me, and to all men. I have come also to ask for certain things, the forgiveness of my sins if I am truly penitent, the help and strength of the Holy Spirit to renew my life; I have come to ask for those things, which are requisite and necessary as well for the body as the soul, and I seek instruction in the lessons, the Gospel and Epistle, and the sermon. But the chief object of my presence here is the worship, the glory, the honour of God. And so I will give Him the best I have. If you once grasped that fact, my brothers, we should have no silent lips, no sleepy eyes, no lounging bodies, no irreverent conduct in God's Holy Church. Remember God is present in His Church, therefore we must behave with the greatest humility and reverence. In some Churches you will see the people obstinately sitting throughout the service, but if one of the Royal Family enters, they all rise up. Now, if we remember that the King of kings, and Lord of lords, the only Ruler of princes, is present, we shall stand up to do Him honour. It is defrauding God of the honour due to Him when we refuse to show Him marks of reverence. Do you know that in the House of Lords it is always the rule for members to bow to the throne, although it is empty, as being the seat of the Majesty of England. We bow to the Altar as being the throne of the Most High God, the place where He visits His people in the Blessed Sacrament. There we should honour and reverence God, in whose presence we are, with the best members that we have. Our heads should bow in humility before the God of Heaven and earth. Our knees should bend in adoration before Him who is worshipped by the Heavenly Host. Our eyes should be fixed upon our Prayer Books that they may not wander. Our thoughts should be centred on the fact that God is there with us, that we are in the presence-chamber of the great King. Our voices should be used to praise God in chant, and psalm, and hymn, and to offer prayer or thanksgiving. If we are silent we are defrauding God. God's Priest does not say, "let _me_ pray for you," he says, "let _us_ pray." We cannot worship God by proxy, we cannot give God what He asks by means of a choir, whilst the congregation is silent. Let us, each one of us, for the future, remember why we have come to Church, and that it is our individual business to worship God with reverence and holy fear. And in all you sing or say here, be in earnest, _mean_ what you say. It is an insult to God to say words which you do not believe, or understand. Once in a certain Church, during Lent, an Easter hymn had been put down by mistake, and was sung very heartily by the choir. The choirmaster after service spoke to the singers, regretting that such a mistake should have occurred. And he was answered, "Oh, it does not matter, we only think of the tune, and do not trouble about the _words_." I am afraid that too many hymns are sung in the same careless fashion, but if so, they are not _praise_. "Sing ye praises with _understanding_." One word more; we are bidden to render unto Caesar what belongs to him, and to God what is His. This world has certain claims upon us. Part of our time and our money must be devoted to our business and our position in the world. But not _all_ of our time and money must be so given. God claims His share, and our gratitude for His mercies ought to make us gladly render unto God the things that are God's. He claims a certain part of our time for His public worship in Church. If we stay away from His House, or if, when there, we are careless, and indifferent, we are robbing God. God claims a certain part of our money, to be dedicated to the relief of the poor, or the maintenance of His Church. If we spend all our money on the world we are defrauding God of His right. May He grant us all more thankful hearts, for Jesus Christ's sake. SERMON LX. GATHERING THE FRAGMENTS. (Twenty-fifth Sunday after Trinity.) S. JOHN vi. 12. "Gather up the fragments that remain." The fragments that remain! What are they? Something more than the remnants of that miracle of feeding. We have come to the last Sunday of the Church's year, only a few more fragments, a few more days, remain, and then Advent will have come, and we shall begin a new year. Again we shall hear the warning cry--"Prepare to meet thy God." Brothers, are we ready to meet Him? We are one year nearer the day when we must render in our account; one year nearer the time when the Master will come to reckon with His servants; one year nearer the return of the Bridegroom. What of our lamps, are they burning? What of our talents, have they yielded interest? Another year gone--eternity nearer by twelve months; surely this is a solemn time for us all. Let us gather up the fragments of time that remain before Advent. Do not put off making resolutions, or giving up bad habits, till next Sunday. We know not how few fragments of our life remain. As says a Bishop of our Church, "they who dare lose a day are prodigals, but those who dare misspend it are desperate. Time is the seed of eternity, the less that remains the more valuable it becomes. To squander time is to squander all." The events of one brief day have often influenced a whole life, aye, a whole eternity. The flight of a bird determined the career of Mohammed; a spider's spinning that of Bruce; and a tear in his mother's eye that of Washington. Voltaire, when only five years old, committed to memory an infidel poem, and grew to live and die an unbeliever; whilst Doddridge, as a child, studied the Bible from the pictured tiles at the fireside explained by his mother. Use the moments, the fragments, that remain, and so begin this Advent season rightly, your lamp burning, the works of darkness cast away, the armour of light girded on. But not only must we look forward, the end of the Church's year is a fitting time for looking back. Some of us can do so joyfully, thankfully, peacefully. Week by week the teachings of Holy Church have shown them the life of duty, and they feel that they have tried to live that life by the help of God's Holy Spirit. The first half of the year's teaching showed us God's love for us, the second half taught us how we can show our love to God. Last Advent told us of the battle of life, the good fight of the faith, and the love of God strengthening us in the conflict, and promising the crown of victory. Christmas brought us once more the dear, glad, tidings that Jesus is our brother, bone of our bone, and flesh of our flesh. Epiphany showed us our Saviour manifested in our work, in the changed character of a believer who out of weakness is made strong, in the cleansed sinner whose leprosy is healed, in the storm of life made calm. The star of Epiphany led us to Jesus, to hope, to rejoicing, and gladly we offered our gifts, to the King our gold, to the Great High Priest our incense, to the Crucified our myrrh. Lent showed us the sterner side of the life of duty, and brought its lessons of self-denial and self-restraint. Those of us who went out into the wilderness of this world with Jesus, "glad with Him to suffer pain," resisting the tempter, found their reward at the glad Easter-tide. The sorrow which had endured for the night of Lent gave place to the joy which came with Easter morning. And so in every Sunday of the year we trace the golden thread of God's loving mercy lying along the narrow way, the path of duty. If we have tried to keep in that path, then we can look back joyfully over the year that is gone, and for the future we can, like S. Paul, "thank God, and take courage." They tell us that the fishermen of Brittany, when going forth on a voyage, offer this prayer--"Save us, O God, thine ocean is so large, and our little boat so small." That may well be our prayer as we begin another year. "Gather up the fragments." For some of us that will be a sorry task; we are like children crying in the midst of the broken pieces of some costly vase, shattered by our carelessness. The fragments that _remain_! How many remain of the lessons and warnings of the past year? How much of the good seed remains undestroyed by the choking thorn? Some of us made good resolutions last Advent, we started well with the beginning of the Church's year, we girded on our armour, we determined to make a fight for the true faith, and we took a firm stand on the promises of the Gospel. And now nothing remains of those good resolutions except the broken fragments to witness against us and upbraid us. As for the good fight, we have fled from the battle beaten, our shield has been left disgracefully behind, we have turned ourselves back in the day of battle. My brother, what is that dark stain upon the white robe of your purity? It was not there a year ago. Last Advent you could look father and mother, aye, the whole world, in the face. And now you have a guilty secret spoiling your life. You may cry with Macbeth-- "Had I but died an hour before this chance I had liv'd a blessed time; for, from this instant, The wine of life is drawn, and the mere lees Is left." You cannot wash away that stain, even though you could "weep salt oceans from those eyes." To look back mournfully will not help to undo the past. To lament over the fragments of a misspent year, or the memory of broken resolutions, vows unfulfilled, and chances lost, will not bring back "the tender grace of a day that is dead." The thought would be maddening if we did not believe in the Lord Jesus Christ. The knowledge that we cannot recall one lost day, nor alter one past page in our life's story, would bring a remorse cruel as the fabled vulture which ever fed upon the vitals of the chained Prometheus. But thanks be to God, Jesus says, "He that sitteth upon the throne saith, Behold, I make all things new." Dear brothers and sisters, some of us need to turn over a new leaf, to make a fresh start, how shall we do it? Let us take our secret sin, our secret sorrow, to Jesus now. Let not the sun go down and find us impenitent, unpardoned. Let us no longer go through life like galley slaves, chained and labouring at the oar. Jesus waits to strike off our chains, He came to preach liberty to the captives. Think of that, you who are yet prisoners, slaves of some sin. Jesus will set you free. As long as you hide your fault you are a slave, you are torn and bitten by remorse, the worm that dieth not, the fire that is not quenched. Tell the story of your sin to Jesus _now_. Never mind how sad, how shameful it is. He is the _same_ Jesus, remember. The same who cleansed the Magdalene, who pardoned the adulteress. Can you, will you, say to-day-- "We come to Thee, sweet Saviour, With our broken faith again; We know Thou wilt forgive us, Nor upbraid us, nor complain. We come to Thee, sweet Saviour, Fear brings us in our need; For Thy hand never breaketh Not the frailest bruised reed." "Gather up the fragments that remain, that nothing be lost." Let Advent find us once more fighting the battle from which some had retreated. Let the marks and scars upon our armour teach us our danger, and help us to fight more watchfully, more humbly. Let the mistakes, the weaknesses, the negligences, the ignorances of the past, be warnings to us for the future. "Saint Augustine, well hast thou said That of our vices we can frame A ladder, if we will but tread Beneath our feet each deed of shame. Deem not the irrevocable past As wholly wasted, wholly vain, If, rising on its wrecks, at last To something nobler we attain." Do you remember the Eastern story of the magician, who gave a ring of vast beauty to a certain prince? Not only was the ring set with priceless gems, but it had this wonderful quality. If the king indulged in any evil thought or wish, or devised any sinful act, the ring contracted on his finger, and warned him by its painful pressure. My brothers, does the ring of conscience press no finger here to-day? Is there no one here now who says in his heart: "Would to God that I were as in years past?" If so, cling to the cleansing Hand of Jesus _now_. A well-known Scottish physician tells us that, during a terrible outbreak of cholera, he was summoned to a small fishing village where the plague had broken out. As they approached the place by boat, they saw a crowd of anxious watchers waiting for the doctor's arrival. Suddenly an old man, of great height and strength, dashed into the water, reached the boat ere it could reach the land, and seizing the doctor in his mighty arms, carried him helpless through the crowd to the bedside of his cholera-stricken grandson. Brethren, if the plague spot of sin is upon you, seize upon the Hand of the Good Physician, clasp Him in your arms, cry to Him now: "wash me throughly [Transcriber's note: thoroughly?] from my wickedness, and cleanse me from my sin!" SERMON LXI. WHAT THE FLOWERS SAY. (Children's Flower Service.) PSALM ciii. 15. "As a flower of the field, so he flourisheth." Children, have you ever heard of the language of flowers? Now, of course, we know that flowers cannot speak as we can. I wish they could. I think they would say such sweet things. But in one way flowers do talk to us. When you give them some water, or when God sends a shower of rain upon them, they give forth a sweet smell; I think that the flowers are speaking then, I think that they are saying, "thank you." Let us listen to the preaching of the flowers to-day. What do they say to us? Well, some say one thing, some another; but there is one thing which all of them say--"trust God." God takes care of the flowers, and sends them dew, and rain, and sunshine, and fresh air, and they tell us that the same God who cares for the flowers cares also for us. And next, I think, all the flowers say to us, "thank God." See how the daisies in the meadow seem to look up thankfully to God. Someone says that God smiles on the earth, and that the earth smiles back again with its flowers. Is not that a pretty thought, children, that the flowers are the smiles of the grateful earth? Next, the flowers say to us, "be contented." They are quite satisfied to grow, and smell sweet, and look pretty, in the place where God puts them. Now, just as God plants the flowers in a certain place, some up high on the hills, others down low in the valley; some in the Queen's greenhouse, others in the cottager's garden, so He puts you children in your right place. Be quite sure, my children, that the best place for us is where God puts us. Have you ever noticed the sweet-scented wall flowers growing on an old stone wall? They have scarcely any earth for their roots, only a little bit between the stones, yet they make the old wall beautiful, and no flower smells sweeter. They teach us to be contented. They seem to say, we have no grand place to grow in, no carefully-prepared bed, only a bit of old wall for our home, but we are quite satisfied, and we mean to make home as bright and sweet as we can. Let us learn the lesson of the wall flower. Let us try to make home bright and happy, and sweet, no matter how poor it is. Another thing which all the flowers tell us is this, "remember that you must die." When the Autumn and Winter come we say the flowers are dead because we cannot see them. But the flowers are not really dead. They are sleeping in the earth till the Spring comes again. God has put them to bed in the warm ground, and when the proper time comes they will waken up. Just what God does to the flowers He does to us. One day He will send us to sleep, and take our soul to a safe place in Paradise, whilst our body is put to bed in the earth beneath the soft and pleasant grass. People will say that we are dead, just as they say the flowers are dead. One day the resurrection morning will come, it will be our spring-time, and God, who raised Jesus Christ from the grave, will raise us up again. So you see, children, the flowers tell us not only that we must die, but that we must rise again. What else do the flowers say to us? I think they say, "keep in the sunshine, be happy." You always find that flowers are on the sunny side of things. So ought we to be. A plant cannot grow, and blossom, in a dark cellar. It must have sunshine. So if you want to be God's children, that is, good children, you must have sunshine in your hearts, sunshine in your faces. Look at the face of an innocent child, one who is gentle, obedient, loving, pure. You will see the face full of sunshine. But look at the face of a child who has done something wrong; who has told a lie, or done some cruel, mean, or dishonest act. There is no sunshine on _that_ face. There is nothing but a dark heavy cloud. The ill-tempered child has no sunshine on his face. He lives down in a dark cellar. The discontented child has no sunshine on his face. He lives down in a black dungeon with Giant Despair. My children, ask God to keep you innocent; or if you have done wrong, ask God to forgive you for Jesus Christ's sake, then you will have sunshine, you will be happy. There is another thing which the flowers say to us--"Be sweet." There is nothing so delicious as to go into a flower garden after a warm shower, and to smell the sweet scents. Well, God has sent you into the garden of this world to be sweet like the flowers. How can you be sweet? You can be sweet-tempered, sweet-mannered, sweet-spoken. Sometimes you hear people say that someone has a sweet face. Now that need not mean a pretty face; a person may be pretty, and yet not sweet. Those who are sweet-tempered show it in their faces. You know how a bunch of flowers in a room makes it sweet and wholesome. Now every good child in a home, or a school, is like a nosegay of blossoms, making the place sweet and wholesome; and every bad, vicious, unruly, child is like the smell which comes from poisoned water. When I used to visit the sailors in their ships to talk to them about God, I used to say to them, "Now I want one of you men to be a little pinch of salt in this ship, I want you to keep things sweet. Who will be the little pinch of salt?" You understand what I mean, children? I wanted a good man, who prayed, and read his Bible, to help the others, to try and stop bad talking, to keep things sweet, as salt does. Well, I want each of you children to be God's sweet flower, and to try to make your home sweet by your gentleness, your good temper, your love. Some children are regular stinging nettles in a home, or a school. They always make people uncomfortable. They sting with their tongues, and they sting with their looks and their tempers. Make up your minds, dear little ones, to be, by God's help, sweet flowers, not stinging nettles. And now, before I leave you, let us think what one special flower teaches us. I told you that there is such a thing as the language of flowers, that is, that each flower has its special meaning. Well, what does the rose say? Surely the rose says, "love one another!" Do you know who it is who loves us best, and who has done most for us? Our Lord Jesus Christ. Yes, and it is for that reason, I think, that He is called in the Bible a Rose,--the Rose of Sharon. Whenever you see a rose, think of Jesus, the Rose of Sharon, and remember what He says to you, "Little children, love one another." I will tell you a story about a rose. A little brother and sister lived in a crowded court in a great city. It was a wretched, dirty, ugly, place, where scarcely any sunshine ever came, and where the people were often rough and wicked. Little Willie and his sister knew nothing about green fields spotted with daisies, they had never seen a flower. One day a kind friend took all the poor children living in the court for a drive into the country. I cannot tell you how happy Willie and his sister were when they saw the trees and hedges, which were all new and strange to them. Presently they passed a garden in which were growing some sweet-smelling red flowers. Willie had never seen anything half so lovely, and he was anxious to know what the flowers were called, so they told him that they were roses. Well, after a time, when the Winter came, little Willie fell ill. Day after day his sister sat beside him, holding his thin white hand in hers. Often they talked about that wonderful day in the country, where they had seen the roses. Often, too, they talked about Jesus, and the still more beautiful country where He lived. The children were very ignorant, but they had been to Sunday School, and learnt something about the dear Lord who loves children. One cold, dark day, little Willie was much worse, and he said to his sister--"Oh! I wish I could see a rose once more. I wish you would go and get me one of those roses we saw that day!" So the little sister, who loved him dearly, set out to walk to the place where they had seen the flowers. After a long and weary journey, she came to the field where they had played, and the garden where the roses grew. But the field and the garden were white with snow, and there were no roses there. The little girl was worn out with hunger and fatigue, and she dropped on her knees in the snow, and prayed, and this was her prayer--"Dear Jesus, send me one rose, only one, for little Willie." Just then a carriage came along the road, and the lady who rode in it had a beautiful red rose in her hand, which had grown in a greenhouse. She dropped it from the window, I suppose, by accident, but when the little girl saw it lying on the snow, she thought that Jesus had sent it to her, and took it up lovingly to carry to her brother. But she had no more strength to struggle through the cold night, and when the morning came they found her dead upon the white snow, with the red rose in her hand. That night little Willie, lying alone in the cold, dark, garret, also died. And the writer of this story thinks that when the brother and sister met in the Paradise of God, the sister, who gave her life for love, carried a beautiful flower in her hand, and said, "Willie, here's your rose." So thinks the writer, and I think so too. SERMON LXII. DAILY BREAD. (Harvest Thanksgiving.) PSALM lxv. 9. "Thou preparest them corn." "Come, ye thankful people, come," and let us thank God for another harvest. Once more the Father, the Feeder, has given bread to strengthen man's heart, and we turn from the corn stored in the garner, to God's own garner the Church, where He has stored up food for our souls. And first of all, my brothers, let us be honest with ourselves. Are we quite sure that we _are_ thankful to God for the harvest? We have decorated God's House with the first-fruits of the year, we have met together now to celebrate our Harvest Festival; but is there real _meaning_ in all this? Are we thankful to God? if not our Festival is a mockery. Let me give you a few thoughts which may help you to be thankful. The first thought is this: the harvest is _God's_ harvest, not yours. "Thou preparest them corn," is spoken of God, not of man. Corn is unlike any other kind of food, it is the direct gift of God to man in fully-developed state. Other fruits of the earth are given to man in a wild state, and he must improve them by care and cultivation, till the wild vine is turned into the rich wine-producing plant of the vineyard, and the sour crab into the delicious apple. It is not the case with corn. No one, says a writer, whose thoughts I am following, has ever discovered wild corn. Ages ago, when the Pharaohs reigned in Egypt, and the Pyramids were a'building, men sowed just the same corn that you sow to-day. Corns of wheat like our own have been found in the hands of Egyptian mummies which have been dead for thousands of years. The grain which Joseph stored in Pharaoh's granaries, and with which he fed his brethren, was precisely similar to the produce of your own fields. Geologists tell us that there is no trace of corn to be found in the earth before the creation of man. When God made man He created corn to supply him with food. The old Greeks and Romans had a dim perception of this when they thought that corn was the gift of the goddess Ceres. You know we call all varieties of corn _cereals_, after that same goddess. In these days there is, with some, less religion than ever the old heathen possessed. They would shut God out of the world of Nature, and see in a harvest-field only man's cleverness and energy. Let us rather humble ourselves before God, and see that it is His Hand which sendeth the springs into the rivers which run among the hills, where all the beasts of the field drink thereof, and the wild asses quench their thirst; beside them shall the fowls of the air have their habitation, and sing among the branches. Let us believe that it is God who watereth the hills from above, so that the earth is filled with the fruits of His works; that it is God who bringeth forth grass for the cattle, and green herb for the service of men, that He may bring food out of the earth, and wine that maketh glad the heart of man, and oil to make him a cheerful countenance, and bread to strengthen man's heart. Whilst the unbeliever, blinded by his self-conceit, is worshipping his own little stock of knowledge, and neglecting God, let us be singing our _Te Deum_--"We praise Thee, O God, we acknowledge Thee to be the Lord." Here is another thought which will help you to recognise corn as being specially the gift of God to man. It grows all over the world. Wherever man can live, corn of one kind or another flourishes. "From the bleak inhospitable wastes of Lapland to the burning plains of Central India, from the muddy swamps of China to the billowy prairies of America, from the level of the sea-shore to the lofty valleys and table-lands of the Andes and the Himalayas, it is successfully cultivated. The emigrant clears the primaeval forest of Canada, or the fern-brakes of New Zealand, and there the corn seed sown will spring up as luxuriantly as on the old loved fields of home." [1] All this should teach us to see in the harvest the result, not of our skill and cleverness, but of the good God's lovingkindness. Ask yourselves now, my brothers, whether you are truly thankful to God for this harvest: is your presence here to-day a real act of thanksgiving, or only an idle form? Among the many curious relics of the past which were dug up in the buried city of Pompeii were some loaves of bread, looking just as they did when they came out of the oven. Think of those loaves baked eighteen hundred years ago, and still preserved as witnesses against that wicked city. God was good to those people in Pompeii, and prepared their corn, and bread to strengthen their heart, just as He does for us. And they went on thankless and careless in their sin, till the fiery stream overtook them, and that same fire which destroyed them preserved the bread, as a sign of God's goodness and man's ingratitude. There is yet another thought about the corn, which ought to make us feel how dependent we are upon God for our _daily_ bread. Unlike the grass which is permanent as a food for cattle, or certain trees which bring forth fruit season by season, corn must be sown annually. Man depends upon the result of each year's sowing for the staff of life. And we are told that as a fact there is only as much corn in the world in each year as the world can consume in that time. "It is not probable that there was ever a year and a half's supply of the first necessary of life at one time in the world." Thus, as every harvest-time comes round, we are almost looking famine in the face, and then God opens His Hand and filleth all things living with plenteousness. Rightly indeed do we pray, "Give us day by day our daily bread." And now let us look at the spiritual meaning of all this. As corn is the special gift of God to man, so is the gift of grace and pardon. God gives us what we cannot obtain for ourselves, does for us what we are powerless to do. As He feeds our bodies with the bread of corn, He feeds our souls with the Bread of Heaven. His Holy Catholic Church all over the world is a great granary stored with precious food. Just as corn grows wherever man lives, so wherever two or three are gathered together in Christ's Name there is He in the midst of them, feeding their souls. The exile in a foreign land can sow his corn seed, and gather the same food as in the fields of home. The same exile can find beneath other skies the same holy teachings, the same blessed Sacraments, the same prayers, as in the Church of his childhood. The bread of earth and the Bread of Heaven are God's two universal gifts to man. The penitent sinner can kneel at the Feet of Jesus, and find the grace of pardon beneath the skies of England, and India, and New Zealand, alike. The faithful Churchman can come to the Altar and receive the Body and Blood of his Saviour, even the Heavenly Bread to strengthen man's heart, all over the Christian world. As God gives us everywhere light and food, without which we cannot live, so does He give light and food for our soul. As says a Saint of old (S. Thomas à Kempis), "I feel that two things are most especially necessary to me in this life; prisoned in the dungeon of the body, I acknowledge that I need two things, food and light. Therefore Thou hast given me, a sick man, Thy Body for the refreshment of my soul and body, and hast made Thy Word a lantern unto my feet. Without these two I cannot live well; for the Word of God is the light of my soul, and Thy Sacrament is the Bread of Life." My brothers, whilst we thank God for giving us this harvest of corn, let us still more thank Him for the harvest of spiritual blessing, for the precious grace and mercy which make glad the hearts of hardened sinners, for the anointing of the Holy Spirit which makes our faces shine with joy and gladness, for the Bread which came down from Heaven, and which strengthens our hearts to be Christ's faithful soldiers and servants. One last word. The return of seed time and harvest teaches us that we are all sowers, and that the harvest is the end of the world. We seldom reap here the full results of our acts whether they be good or evil. "The evil that men do lives after them," yes, and the good too. It may seem to some of us who are trying to do our duty, trying to live as God's servants, that there is no harvest for us. We seem destined to labour in the weary field of the world, and to see no fruit of our labours. Ah! brothers, the harvest is not yet, but it will come, the harvest of the good and of the evil, since-- "We are sowers, and full seldom reapers, For life's harvest ripens when we die, 'Tis in death alone God gives His sleepers All for which they sigh. Cast thy bread upon the waters: after Many mornings, when thy head is low, Men shall gather it with songs and laughter, Though thou mayest not know." [1] Hugh Macmillan's _Bible Teachings in Nature_, to which work I am indebted for the structure of this Sermon. SERMON LXIII. GOD'S JEWELS. (Schools.) MALACHI III. 17. "They shall be Mine, saith the Lord of Hosts, in that day when I make up My jewels." There is a legend of old time which tells us how a certain Jewish Rabbi returned to his home after a long absence. His first question was--"Where are my boys?" for his wife had greeted him alone. Then, instead of answering her husband's question, the wife asked his advice. She told him that some years before someone had lent her something very precious, and she would know whether after fourteen years the loan became hers. The Rabbi gently reproved his wife, and assured her that the treasure thus lent could not become her own. Then the wife told him that on that very day He who had lent the treasure had returned and claimed it. "Ought I to have kept it back, or repined at restoring the loan?" she asked. The Rabbi was astonished that she could ask such a question, and again enquired anxiously for his two boys. Then the wife took him by the hand, and turning back the sheet upon the bed, showed him the two boys lying dead. "The Lord who gave hath taken. They are dead." My brethren, we who are parents should learn to look upon our children as a precious loan from the Lord. They are God's treasures, His jewels, and He lends them to us for a little while. Now, to-day, I have to speak to you about schools, and the duty of supporting a _Christian_, as opposed to a mere _secular_ education. But, first, I want to speak about another kind of education, the teaching of home. I would speak most earnestly to you mothers, because as you are the earliest, so are you the most powerful teachers of your children. It is a tremendous responsibility which God has laid upon you. He has lent you a precious jewel, an immortal soul, which will be saved or lost mainly through your influence. Well says a writer of the day, "Sometimes mothers think it hard to be shut up at home with the care of little children. But she who takes care of little children takes care of great eternities. She who takes care of a little child, takes care of an empire that knows no bounds and no dimensions. The parent who stays at home and takes care of children is doing a work boundless as God's heart." O mothers! never grow weary in well-doing, never think the children a trouble and a weariness, but a precious loan which God will ask one day to have restored. May none of you ever have to say-- "I wonder so that mothers ever fret At little children clinging to their gown, Or that the foot-prints, when the days are wet, Are ever black enough to make them frown. If I could find a little muddy boot, Or cap, or jacket, on my chamber floor; If I could kiss a rosy, restless foot, And hear it patter in my house once more; If I could mend a broken cart to-day, To-morrow make a kite to reach the sky, There is no woman in God's world could say She was more blissfully content than I. But ah! the dainty pillow next my own Is never rumpled by a shining head; My singing birdling from its nest is flown; The little boy I used to kiss is dead." My sisters, God would have you who are mothers to be nursing mothers for Heaven, your nursery, your home, the school of Christ. Let every mother here take to heart the story of Monica and Augustine. You know that the future Bishop and famous preacher was as a young man given up to all kinds of vicious courses, and refused to embrace the faith of his mother, a devoted Christian. His dissipation and impiety were a constant source of sorrow to the gentle Monica, who never ceased to pray for him. When Augustine was a student at Carthage, drinking deeply of the beautiful poisoned chalice of heathen literature, the mother's letters to her son were full of the sweet lessons of Christianity. Still Augustine persevered in the old evil way, and when he gained fame as a teacher he still disregarded the words of Monica She prayed on, but almost in despair. One night she dreamed than an angel appeared to her, and promised that where she was there her beloved Augustine should be. She told the vision to her son, who made light of it, saying, that if it meant anything, it was that she should adopt his faith. "Nay," said his mother, "it was not said to me, 'Where he is you shall be,' but, 'Where _you_ are he shall be.'" Still the years went on, and there was no change in Augustine. Monica consulted a great Christian Bishop, who bade her persevere, since it was impossible that the child of so many tears and prayers should perish. After a while Augustine journeyed to Rome, his mother's prayers going with him. There he heard S. Ambrose preach, and his heart was touched. There was a hard struggle between the old life and the new for a time, and Monica was with Augustine in his conflict. At last she saw of the travail of her soul, and was satisfied. O mothers, pray as Monica prayed for Augustine, if you would have your children grow up as God's children set them a strong example, and pray without ceasing. There is, in a certain country Churchyard, a grave-stone with this epitaph--"He loved little children." Few of us could wish for a better. Sometimes a whole life is written in one sentence, it was so, no doubt, in this case. There is not, to my mind, among all the epitaphs in S. Paul's Cathedral, or Westminster Abbey, telling the praises of soldiers, heroes, statesmen, anyone to compare with the simple sentence--"He loved little children." Now, brethren, if we love little children, we can best show our love by having them brought up as Christian children; by having them taught to love the Church of their Baptism, and to know and reverence the Bible. The question of the day is education with God or without God, a creedless School where the young may believe anything, or nothing, or a Church School where they are brought up in the nurture and admonition of the Lord, and grounded in the faith of their fathers. Perhaps there was never a time when England was in so critical a state as now, and its future depends on our children. Outside enemies are clamouring at the doors of the Church, crying, "down with it, down with it, even to the ground." The Franchise will be practically in the hands of everyone; and what will the future of the Church and the State be, when this new power is placed in the hands of those who have been brought up without any definite religious faith? The policy of the day is to shut God out of our Schools, as we have tried to shut Him out of our legislature and our commerce. We find our boys at the Public Schools, and our young men at the Universities, frequently taught by men who openly profess unbelief, and talk of the Incarnation and kindred doctrines as "beautiful myths." We find the children of our parishes brought up in creedless Schools, where all dogmatic teaching is excluded, and we may well fear lest England should drift into the utter unbelief of France. My brethren, you may take care of your children's intellects, you may give them what is called a "good education," but I tell you no education can be _good_ which is not based upon the Gospel of the Lord Jesus Christ. You may educate a child to pass one of the endless examinations of the day, but we must remember that there is a great and final examination to be passed, when all earthly competitions are ended. Remember your child's soul, and educate him for Heaven. SERMON LXIV. MUTUAL HELP. (Female Friendly Society.) S. MARK iii. 35. "Whosoever shall do the Will of God, the same is My brother, and My sister, and My mother." There are just two points which I want to put before you to-day. First, what you as Christian women ought to be. Secondly, how you can help each other to be so. On the first point I would ask you to remember the glory and dignity of womanhood. You get this dignity from Jesus Christ, who was born of a woman, and who said, "Whosoever shall do the Will of God, the same is My brother, and My sister, and My mother." Before Christ came into the world the condition of women was most miserable. They were degraded, despised, treated as slaves, and beasts of burden, as they are in heathen lands to this day. Since Christ came every good woman is loved, honoured, and respected. Jesus Christ set us the example. It was on a woman's breast that the Son of God found earthly refuge. It was to a woman who had been probably a great sinner, and out of whom He had cast seven devils, that Jesus gave the first news of His Resurrection. He told Mary Magdalene to announce the Gospel of the risen Jesus to His disciples. This, my sisters, is the true work of every Christian woman, to teach those around you, the children, the household, the busy men, the Gospel of the higher life, the Gospel of the Resurrection. And this is not to be done with the preacher's voice from the pulpit, but with the still, small voice of love and gentleness, and sweet temper, and purity; by that most powerful of all sermons--a good example. Next, I want you to remember the wonderful power which God has given you, and which you can use either for good or evil. God has, in one way, made men stronger than women. But every woman has influence, the power of leading others right or wrong. Do you know that from the time of Eve women have mainly made the history of the world? Men may have done the deeds, but women have led the men. "The hope of France is in our mothers," said a famous French Bishop, and every good man owes the best part of himself to his earliest and best teacher and guide--his mother. The origin of most sins also can be traced to the influence of a bad woman. Samson, the giant, becomes the blinded, helpless slave, by trusting to false Delilah. Ahab loses honour and life by making Jezebel his counsellor. Mark Antony, the conqueror, sits helpless at the feet of Cleopatra. Never forget the power of leading others which you have as mothers, wives, or sisters, and take good heed that you lead them in the right way. Secondly, let me give you a few homely words of advice about the special temptations and dangers which surround you, and the best means of helping each other to resist them. Many of you passed from home life into domestic service, where you have very frequently to stand alone, without the help of parent or teacher. Every position in life has its special trials and temptations. I have temptations which do not come to you; you have trials from which I am free. I have heard many life-stories like yours when I have been holding a Mission, and therefore I know far more of your special temptations than you imagine. One of these special dangers is _bad company_. You all have your holidays, and your "days out," and you naturally look forward to them very eagerly. But, my sisters, stay, and ask yourselves the question--How do I spend my holidays? If the day be Sunday, do you keep God's Commandment, and observe the Sabbath Day to keep it holy? If not, how can you expect to be kept from evil? You promised in your Baptism and your Confirmation to keep all God's Will and Commandments, and one of these is, "Remember that thou keep holy the Sabbath Day." Take care what company you keep. If you cannot say, "I am a companion of all such as love the Lord," be sure your company is of the wrong sort. I have known many a one who has lost name, fame, character, all that a woman holds most dear, and who has brought an honest name to disgrace, and broken a mother's heart, by mixing with bad company. The proverb says that a person is known by his friends, by the company he keeps. You cannot touch fire and escape burning, and you cannot keep company with those who laugh at religion, who make a mock at sin, who never pray, who talk immodestly, and are disobedient to the wishes of parent or employer, without falling into sin yourselves. If any of you who hear me are entangled with such company, make up your mind now, and give it up. Be brave enough to do what is right. Ask God to make you brave. And one word more, _help each other_ to do what is right. I say to you who want to go in the right way, keep each other company. None of us can stand alone, we need help. You have probably heard the story of the blind man and the lame man who were called to journey to a distant place. What was to be done? The blind man could not see, the lame man could not walk; so they helped each other: the blind man carried the lame man, who directed him in the right way. Some of you have stronger wills and characters than others, let the strong help the weak. But _how_ can you best help each other? Soldiers in battle assist each other by closing their ranks, and keeping together. There is the secret of strength, _keep together_. Let all the members of your society march together. Try to set each a good example, a _strong_ example, by prayer, by reading your Bible daily, by attending the services of the Church as frequently as possible, by coming to the Altar of the Blessed Sacrament, whenever it is possible. Above all, pray, intercede, for each other. THE END. 
10955	----	THE GOSPELS IN THE SECOND CENTURY _AN EXAMINATION OF THE CRITICAL PART OF A WORK ENTITLED 'SUPERNATURAL RELIGION'_ BY W. SANDAY, M.A. _Rector of Barton-on-the-Heath, Warwickshire; and late Fellow of Trinity College, Oxford. Author of a Work on the Fourth Gospel._ LONDON: 1876. _I had hoped to inscribe in this book the revered and cherished name of my old head master, DR. PEARS of Repton. His consent had been very kindly and warmly given, and I was just on the point of sending the dedication to the printers when I received a telegram naming the day and hour of his funeral. His health had for some time since his resignation of Repton been seriously failing, but I had not anticipated that the end was so near. All who knew him will deplore his too early loss, and their regret will be shared by the wider circle of those who can appreciate a life in which there was nothing ignoble, nothing ungenerous, nothing unreal. I had long wished that he should receive some tribute of regard from one whom he had done his best by precept, and still more by example, to fit and train for his place and duty in the world. This pleasure and this honour have been denied me. I cannot place my book, as I had hoped, in his hand, but I may still lay it reverently upon his tomb._ CONTENTS CHAP. I. INTRODUCTORY II. ON QUOTATIONS GENERALLY IN THE EARLY CHRISTIAN WRITERS III. THE APOSTOLIC FATHERS IV. JUSTIN MARTYR V. HEGESIPPUS--PAPIAS VI. THE CLEMENTINE HOMILIES VII. BASILIDES AND VALENTINUS VIII. MARCION IX. TATIAN--DIONYSIUS OF CORINTH X. MELITO--APOLLINARIS--ATHENAGORAS--THE EPISTLE OF VIENNE AND LYONS XI. PTOLOMAEUS AND HERACLEON--CELSUS--THE MURATORIAN FRAGMENT XII. THE EXTERNAL EVIDENCE FOR THE FOURTH GOSPEL XIII. ON THE STATE OF THE CANON IN THE LAST QUARTER OF THE SECOND CENTURY XIV. CONCLUSION [ENDNOTES] APPENDIX. SUPPLEMENTAL NOTE ON THE RECONSTRUCTION OF MARCION'S GOSPEL INDICES PREFACE. It will be well to explain at once that the following work has been written at the request and is published at the cost of the Christian Evidence Society, and that it may therefore be classed under the head of Apologetics. I am aware that this will be a drawback to it in the eyes of some, and I confess that it is not altogether a recommendation in my own. Ideally speaking, Apologetics ought to have no existence distinct from the general and unanimous search for truth, and in so far as they tend to put any other consideration, no matter how high or pure in itself, in the place of truth, they must needs stand aside from the path of science. But, on the other hand, the question of true belief itself is immensely wide. It is impossible to approach what is merely a branch of a vast subject without some general conclusions already formed as to the whole. The mind cannot, if it would, become a sheet of blank paper on which the writing is inscribed by an external process alone. It must needs have its _praejudicia_-- i.e. judgments formed on grounds extrinsic to the special matter of enquiry--of one sort or another. Accordingly we find that an absolutely and strictly impartial temper never has existed and never will. If it did, its verdict would still be false, because it would represent an incomplete or half-suppressed humanity. There is no question that touches, directly or indirectly, on the moral and spiritual nature of man that can be settled by the bare reason. A certain amount of sympathy is necessary in order to estimate the weight of the forces that are to be analysed: yet that very sympathy itself becomes an extraneous influence, and the perfect balance and adjustment of the reason is disturbed. But though impartiality, in the strict sense, is not to be had, there is another condition that may be rightly demanded--resolute honesty. This I hope may be attained as well from one point of view as from another, at least that there is no very great antecedent reason to the contrary. In past generations indeed there was such a reason. Strongly negative views could only be expressed at considerable personal risk and loss. But now, public opinion is so tolerant, especially among the reading and thinking classes, that both parties are practically upon much the same footing. Indeed for bold and strong and less sensitive minds negative views will have an attraction and will find support that will go far to neutralise any counterbalancing disadvantage. On either side the remedy for the effects of bias must be found in a rigorous and searching criticism. If misleading statements and unsound arguments are allowed to pass unchallenged the fault will not lie only with their author. It will be hardly necessary for me to say that the Christian Evidence Society is not responsible for the contents of this work, except in so far as may be involved in the original request that I should write it. I undertook the task at first with some hesitation, and I could not have undertaken it at all without stipulating for entire freedom. The Society very kindly and liberally granted me this, and I am conscious of having to some extent availed myself of it. I have not always stayed to consider whether the opinions expressed were in exact accordance with those of the majority of Christians. It will be enough if they should find points of contact in some minds, and the tentative element in them will perhaps be the more indulgently judged now that the reconciliation of the different branches of knowledge and belief is being so anxiously sought for. The instrument of the enquiry had to be fashioned as the enquiry itself went on, and I suspect that the consequences of this will be apparent in some inequality and incompleteness in the earlier portions. For instance, I am afraid that the textual analysis of the quotations in Justin may seem somewhat less satisfactory than that of those in the Clementine Homilies, though Justin's quotations are the more important of the two. Still I hope that the treatment of the first may be, for the scale of the book, sufficiently adequate. There seemed to be a certain advantage in presenting the results of the enquiry in the order in which it was conducted. If time and strength are allowed me, I hope to be able to carry several of the investigations that are begun in this book some stages further. I ought perhaps to explain that I was prevented by other engagements from beginning seriously to work upon the subject until the latter end of December in last year. The first of Dr. Lightfoot's articles in the Contemporary Review had then appeared. The next two articles (on the Silence of Eusebius and the Ignatian Epistles) were also in advance of my own treatment of the same topics. From this point onwards I was usually the first to finish, and I have been compelled merely to allude to the progress of the controversy in notes. Seeing the turn that Dr. Lightfoot's review was taking, and knowing how utterly vain it would be for any one else to go over the same ground, I felt myself more at liberty to follow a natural bent in confining myself pretty closely to the internal aspect of the enquiry. My object has been chiefly to test in detail the alleged quotations from our Gospels, while Dr. Lightfoot has taken a wider sweep in collecting and bringing to bear the collateral matter of which his unrivalled knowledge of the early Christian literature gave him such command. It will be seen that in some cases, as notably in regard to the evidence of Papias, the external and the internal methods have led to an opposite result; and I shall look forward with much interest to the further discussion of this subject. I should be sorry to ignore the debt I am under to the author of 'Supernatural Religion' for the copious materials he has supplied to criticism. I have also to thank him for his courtesy in sending me a copy of the sixth edition of his work. My obligations to other writers I hope will be found duly acknowledged. If I were to single out the one book to which I owed most, it would probably be Credner's 'Beitrage zur Einleitung in die Biblischen Schriften,' of which I have spoken somewhat fully in an early chapter. I have used a certain amount of discretion and economy in avoiding as a rule the works of previous apologists (such as Semisch, Riggenbach, Norton, Hofstede de Groot) and consulting rather those of an opposite school in such representatives as Hilgenfeld and Volkmar. In this way, though I may very possibly have omitted some arguments which may be sound, I hope I shall have put forward few that have been already tried and found wanting. As I have made rather large use of the argument supplied by text- criticism, I should perhaps say that to the best of my belief my attention was first drawn to its importance by a note in Dr. Lightfoot's work on Revision. The evidence adduced under this head will be found, I believe, to be independent of any particular theory of text-criticism. The idea of the Analytical Index is taken, with some change of plan, from Volkmar. It may serve to give a sort of _coup d'oeil_ of the subject. It is a pleasure to be able to mention another form of assistance from which it is one of the misfortunes of an anonymous writer to find himself cut off. The proofs of this book have been seen in their passage through the press by my friend the Rev. A.J. Mason, Fellow of Trinity College, Cambridge, whose exact scholarship has been particularly valuable to me. On another side than that of scholarship I have derived the greatest benefit from the advice of my friend James Beddard, M.B., of Nottingham, who was among the first to help me to realise, and now does not suffer me to forget, what a book ought to be. The Index of References to the Gospels has also been made for me. The chapter on Marcion has already appeared, substantially in its present form, as a contribution to the Fortnightly Review. BARTON-ON-THE-HEATH, SHIPSTON-ON-STOUR, _November_, 1875. [Greek epigraph: Ta de panta elenchoumena hupo tou photos phaneroutai pan gar to phaneroumenon phos estin.] CHAPTER I. INTRODUCTORY. It would be natural in a work of this kind, which is a direct review of a particular book, to begin with an account of that book, and with some attempt to characterise it. Such had been my own intention, but there seems to be sufficient reason for pursuing a different course. On the one hand, an account of a book which has so recently appeared, which has been so fully reviewed, and which has excited so much attention, would appear to be superfluous; and, on the other hand, as the character of it has become the subject of somewhat sharp controversy, and as controversy-- or at least the controversial temper--is the one thing that I wish to avoid, I have thought it well on the whole to abandon my first intention, and to confine myself as much as possible to a criticism of the argument and subject-matter, with a view to ascertain the real facts as to the formation of the Canon of the four Gospels. I shall correct, where I am able to do so, such mistakes as may happen to come under my notice and have not already been pointed out by other reviewers, only dilating upon them where what seem to be false principles of criticism are involved. On the general subject of these mistakes--misleading references and the like--I think that enough has been said [Endnote 2:1]. Much is perhaps charged upon the individual which is rather due to the system of theological training and the habits of research that are common in England at the present day. Inaccuracies no doubt have been found, not a few. But, unfortunately, there is only one of our seats of learning where--in theology at least--the study of accuracy has quite the place that it deserves. Our best scholars and ablest men--with one or two conspicuous exceptions--do not write, and the work is left to be done by _littérateurs_ and clergymen or laymen who have never undergone the severe preliminary discipline which scientific investigation requires. Thus a low standard is set; there are but few sound examples to follow, and it is a chance whether the student's attention is directed to these at the time when his habits of mind are being formed. Again, it was claimed for 'Supernatural Religion' on its first appearance that it was impartial. The claim has been indignantly denied, and, I am afraid I must say, with justice. Any one conversant with the subject (I speak of the critical portion of the book) will see that it is deeply coloured by the author's prepossessions from beginning to end. Here again he has only imbibed the temper of the nation. Perhaps it is due to our political activity and the system of party-government that the spirit of party seems to have taken such a deep root in the English mind. An Englishman's political opinions are determined for him mainly (though sometimes in the way of reaction) by his antecedents and education, and his opinions on other subjects follow in their train. He takes them up with more of practical vigour and energy than breadth of reflection. There is a contagion of party-spirit in the air. And thus advocacy on one side is simply met by advocacy on the other. Such has at least been hitherto the history of English thought upon most great subjects. We may hope that at last this state of things is coming to an end. But until now, and even now, it has been difficult to find that quiet atmosphere in which alone true criticism can flourish. Let it not be thought that these few remarks are made in a spirit of censoriousness. They are made by one who is only too conscious of being subject to the very same conditions, and who knows not how far he may need indulgence on the same score himself. How far his own work is tainted with the spirit of advocacy it is not for him to say. He knows well that the author whom he has set himself to criticise is at least a writer of remarkable vigour and ability, and that he cannot lay claim to these qualities; but he has confidence in the power of truth--whatever that truth may be-- to assert itself in the end. An open and fair field and full and free criticism are all that is needed to eliminate the effects of individual strength or weakness. 'The opinions of good men are but knowledge in the making'--especially where they are based upon a survey of the original facts. Mistakes will be made and have currency for a time. But little by little truth emerges; it receives the suffrages of those who are competent to judge; gradually the controversy narrows; parts of it are closed up entirely, and a solid and permanent advance is made. * * * * * The author of 'Supernatural Religion' starts from a rigid and somewhat antiquated view of Revelation--Revelation is 'a direct and external communication by God to man of truths undiscoverable by human reason. The divine origin of this communication is proved by miracles. Miracles are proved by the record of Scripture, which, in its turn, is attested by the history of the Canon.--This is certainly the kind of theory which was in favour at the end of the last century, and found expression in works like Paley's Evidences. It belongs to a time of vigorous and clear but mechanical and narrow culture, when the philosophy of religion was made up of abrupt and violent contrasts; when Christianity (including under that name the Old Testament as well as the New) was thought to be simply true and all other religions simply false; when the revelation of divine truth was thought to be as sudden and complete as the act of creation; and when the presence of any local and temporary elements in the Christian documents or society was ignored. The world has undergone a great change since then. A new and far- reaching philosophy is gradually displacing the old. The Christian sees that evolution is as much a law of religion as of nature. The Ethnic, or non-Christian, religions are no longer treated as outside the pale of the Divine government. Each falls into its place as part of a vast divinely appointed scheme, of the character of which we are beginning to have some faint glimmerings. Other religions are seen to be correlated to Christianity much as the other tentative efforts of nature are correlated to man. A divine operation, and what from our limited human point of view we should call a _special_ divine operation, is not excluded but rather implied in the physical process by which man has been planted on the earth, and it is still more evidently implied in the corresponding process of his spiritual enlightenment. The deeper and more comprehensive view that we have been led to take as to the dealings of Providence has not by any means been followed by a depreciation of Christianity. Rather it appears on a loftier height than ever. The spiritual movements of recent times have opened men's eyes more and more to its supreme spiritual excellence. It is no longer possible to resolve it into a mere 'code of morals.' The Christian ethics grow organically out of the relations which Christianity assumes between God and man, and in their fulness are inseparable from those relations. The author of 'Supernatural Religion' speaks as if they were separable, as if a man could assume all the Christian graces merely by wishing to assume them. But he forgets the root of the whole Christian system, 'Except ye be converted and become as little children, ye shall in no case enter into the kingdom of heaven.' The old idea of the _Aufklärung_ that Christianity was nothing more than a code of morals, has now long ago been given up, and the self-complacency which characterised that movement has for the most part, though not entirely, passed away. The nineteenth century is not in very many quarters regarded as the goal of things. And it will hardly now be maintained that Christianity is adequately represented by any of the many sects and parties embraced under the name. When we turn from even the best of these, in its best and highest embodiment, to the picture that is put before us in the Gospels, how small does it seem! We feel that they all fall short of their ideal, and that there is a greater promise and potentiality of perfection in the root than has ever yet appeared in branch or flower. No doubt theology follows philosophy. The special conception of the relation of man to God naturally takes its colour from the wider conception as to the nature of all knowledge and the relation of God to the universe. It has been so in every age, and it must needs be so now. Some readjustment, perhaps a considerable readjustment, of theological and scientific beliefs may be necessary. But there is, I think, a strong presumption that the changes involved in theology will be less radical than often seems to be supposed. When we look back upon history, the world has gone through many similar crises before. The discoveries of Darwin and the philosophies of Mill or Hegel do not mark a greater relative advance than the discoveries of Newton and the philosophies of Descartes and Locke. These latter certainly had an effect upon theology. At one time they seemed to shake it to its base; so much so that Bishop Butler wrote in the Advertisement to the first edition of his Analogy that 'it is come to be taken for granted that Christianity is not so much as a subject of inquiry; but that it is now at length discovered to be fictitious.' Yet what do we see after a lapse of a hundred and forty years? It cannot be said that there is less religious life and activity now than there was then, or that there has been so far any serious breach in the continuity of Christian belief. An eye that has learnt to watch the larger movements of mankind will not allow itself to be disturbed by local oscillations. It is natural enough that some of our thinkers and writers should imagine that the last word has been spoken, and that they should be tempted to use the word 'Truth' as if it were their own peculiar possession. But Truth is really a much vaster and more unattainable thing. One man sees a fragment of it here and another there; but, as a whole, even in any of its smallest subdivisions, it exists not in the brain of any one individual, but in the gradual, and ever incomplete but ever self-completing, onward movement of the whole. 'If any man think that he knoweth anything, he knoweth nothing yet as he ought to know.' The forms of Christianity change, but Christianity itself endures. And it would seem as if we might well be content to wait until it was realised a little less imperfectly before we attempt to go farther afield. Yet the work of adaptation must be done. The present generation has a task of its own to perform. It is needful for it to revise its opinions in view of the advances that have been made both in general knowledge and in special theological criticism. In so far as 'Supernatural Religion' has helped to do this, it has served the cause of true progress; but its main plan and design I cannot but regard as out of date and aimed in the air. The Christian miracles, or what in our ignorance we call miracles, will not bear to be torn away from their context. If they are facts we must look at them in strict connection with that Ideal Life to which they seem to form the almost natural accompaniment. The Life itself is the great miracle. When we come to see it as it really is, and to enter, if even in some dim and groping way, into its inner recesses, we feel ourselves abashed and dumb. Yet this self-evidential character is found in portions of the narrative that are quite unmiraculous. These, perhaps, are in reality the most marvellous, though the miracles themselves will seem in place when their spiritual significance is understood and they are ranged in order round their common centre. Doubtless some elements of superstition may be mixed up in the record as it has come down to us. There is a manifest gap between the reality and the story of it. The Evangelists were for the most part 'Jews who sought after a sign.' Something of this wonder-seeking curiosity may very well have given a colour to their account of events in which the really transcendental element was less visible and tangible. We cannot now distinguish with any degree of accuracy between the subjective and the objective in the report. But that miracles, or what we call such, did in some shape take place, is, I believe, simply a matter of attested fact. When we consider it in its relation to the rest of the narrative, to tear out the miraculous bodily from the Gospels seems to me in the first instance a violation of history and criticism rather than of faith. Still the author of 'Supernatural Religion' is, no doubt, justified in raising the question, Did miracles really happen? I only wish to protest against the idea that such a question can be adequately discussed as something isolated and distinct, in which all that is necessary is to produce and substantiate the documents as in a forensic process. Such a 'world-historical' event (if I may for the moment borrow an expressive Germanism) as the founding of Christianity cannot be thrown into a merely forensic form. Considerations of this kind may indeed enter in, but to suppose that they can be justly estimated by themselves alone is an error. And it is still more an error to suppose that the riddle of the universe, or rather that part of the riddle which to us is most important, the religious nature of man and, the objective facts and relations that correspond to it, can all be reduced to some four or five simple propositions which admit of being proved or disproved by a short and easy Q.E.D. It would have been a far more profitable enquiry if the author had asked himself, What is Revelation? The time has come when this should be asked and an attempt to obtain a more scientific definition should be made. The comparative study of religions has gone far enough to admit of a comparison between the Ethnic religions and that which had its birth in Palestine--the religion of the Jews and Christians. Obviously, at the first blush, there is a difference: and that difference constitutes what we mean by Revelation. Let us have this as yet very imperfectly known quantity scientifically ascertained, without any attempt either to minimise or to exaggerate. I mean, let the field which Mr. Matthew Arnold has lately been traversing with much of his usual insight but in a light and popular manner, be seriously mapped out and explored. Pioneers have been at work, such as Dr. Kuenen, but not perhaps quite without a bias: let the same enquiry be taken up so widely as that the effects of bias may be eliminated; and instead of at once accepting the first crude results, let us wait until they are matured by time. This would be really fruitful and productive, and a positive addition to knowledge; but reasoning such as that in 'Supernatural Religion' is vitiated at the outset, because it starts with the assumption that we know perfectly well the meaning of a term of which our actual conception is vague and indeterminate in the extreme--Divine Revelation. [Endnote 10:1] With these reservations as to the main drift and bearing of the argument, we may however meet the author of 'Supernatural Religion' on his own ground. It is a part of the question--though a more subordinate part apparently than he seems to suppose--to decide whether miracles did or did not really happen. Even of this part too it is but quite a minor subdivision that is included in the two volumes of his work that have hitherto appeared. In the first place, merely as a matter of historical attestation, the Gospels are not the strongest evidence for the Christian miracles. Only one of the four, in its present shape, is claimed as the work of an Apostle, and of that the genuineness is disputed. The Acts of the Apostles stand upon very much the same footing with the Synoptic Gospels, and of this book we are promised a further examination. But we possess at least some undoubted writings of one who was himself a chief actor in the events which followed immediately upon those recorded in the Gospels; and in these undoubted writings St. Paul certainly shows by incidental allusions, the good faith of which cannot be questioned, that he believed himself to be endowed with the power of working miracles, and that miracles, or what were thought to be such, were actually wrought both by him and by his contemporaries. He reminds the Corinthians that 'the signs of an Apostle were wrought among them ... in signs, and wonders, and mighty deeds' ([Greek: en saemeious kai terasi kai dunamesi]--the usual words for the higher forms of miracle-- 2 Cor. xii. 12). He tells the Romans that 'he will not dare to speak of any of those things which Christ hath not wrought in him, to make the Gentiles obedient, by word and deed, through mighty signs and wonders, by the power of the Spirit of God' ([Greek: en dunamei saemeion kai teraton, en dunamei pneumator Theou], Rom. xv. 18, 19) He asks the Galatians whether 'he that ministereth to them the Spirit, and worketh miracles [Greek: ho energon dunameis] among them, doeth it by the works of the law, or by the hearing of faith?' (Gal. iii. 5). In the first Epistle to the Corinthians, he goes somewhat elaborately into the exact place in the Christian economy that is to be assigned to the working of miracles and gifts of healing (1 Cor. xii. 10, 28, 29). Besides these allusions, St. Paul repeatedly refers to the cardinal miracles of the Resurrection and Ascension; he refers to them as notorious and unquestionable facts at a time when such an assertion might have been easily refuted. On one occasion he gives a very circumstantial account of the testimony on which the belief in the Resurrection rested (1 Cor. xv. 4-8). And, not only does he assert the Resurrection as a fact, but he builds upon it a whole scheme of doctrine: 'If Christ be not risen,' he says, 'then is our preaching vain, and your faith is also vain.' We do not stay now to consider the exact philosophical weight of this evidence. It will be time enough to do this when it has received the critical discussion that may be presumed to be in store for it. But as external evidence, in the legal sense, it is probably the best that can be produced, and it has been entirely untouched so far. Again, in considering the evidence for the age of the Synoptic Gospels, that which is derived from external sources is only a part, and not perhaps the more important part, of the whole. It points backwards indeed, and we shall see with what amount of force and range. But there is still an interval within which only approximate conclusions are possible. These conclusions need to be supplemented from the phenomena of the documents themselves. In the relation of the Gospels to the growth of the Christian society and the development of Christian doctrine, and especially to the great turning-point in the history, the taking of Jerusalem, there is very considerable internal evidence for determining the date within which they must have been composed. It is well known that many critics, without any apologetic object, have found a more or less exact criterion in the eschatological discourses (Matt. xxiv, Mark xiii, Luke xxi. 5-36), and to this large additions may be made. As I hope some day to have an opportunity of discussing the whole question of the origin and composition of the Synoptic Gospels, I shall not go into this at present: but in the mean time it should be remembered that all these further questions lie in the background, and that in tracing the formation of the Canon of the Gospels the whole of the evidence for miracles--even from this _ab extra_ point of view--is very far from being exhausted. There is yet another remaining reason which makes the present enquiry of less importance than might be supposed, derived from the particular way in which the author has dealt with this external evidence. In order to explain the _prima facie_ evidence for our canonical Gospels, he has been compelled to assume the existence of other documents containing, so far as appears, the same or very similar matter. In other words, instead of four Gospels he would give us five or six or seven. I do not know that, merely as a matter of policy, and for apologetic purposes only, the best way to refute his conclusion would not be to admit his premisses and to insist upon the multiplication of the evidence for the facts of the Gospel history which his argument would seem to involve. I mention this however, not with any such object, but rather to show that the truth of Christianity is not intimately affected, and that there are no such great reasons for partiality on one side or on the other. I confess that it was a relief to me when I found that this must be the case. I do not think the time has come when the central question can be approached with any safety. Rough and ready methods (such as I am afraid I must call the first part of 'Supernatural Religion') may indeed cut the Gordian knot, but they do not untie it. A number of preliminary questions will have to be determined with a greater degree of accuracy and with more general consent than has been done hitherto. The Jewish and Christian literature of the century before and of the two centuries after the birth of Christ must undergo a more searching examination, by minds of different nationality and training, both as to the date, text, and character of the several books. The whole balance of an argument may frequently be changed by some apparently minute and unimportant discovery; while, at present, from the mere want of consent as to the data, the state of many a question is necessarily chaotic. It is far better that all these points should be discussed as disinterestedly as possible. No work is so good as that which is done without sight of the object to which it is tending and where the workman has only his measure and rule to trust to. I am glad to think that the investigation which is to follow may be almost, if not quite, classed in this category; and I hope I may be able to conduct it with sufficient impartiality. Unconscious bias no man can escape, but from conscious bias I trust I shall be free. CHAPTER II. ON QUOTATIONS GENERALLY IN THE EARLY CHRISTIAN WRITERS. The subject then proposed for our investigation is the extent to which the canonical Gospels are attested by the early Christian writers, or, in other words, the history of the process by which they became canonical. This will involve an enquiry into two things; first, the proof of the existence of the Gospels, and, secondly, the degree of authority attributed to them. Practically this second enquiry must be very subordinate to the first, because the data are much fewer; but it too shall be dealt with, cursorily, as the occasion arises, and we shall be in a position to speak upon it definitely before we conclude. It will be convenient to follow the example that is set us in 'Supernatural Religion,' and to take the first three, or Synoptic, Gospels separately from the fourth. * * * * * At the outset the question will occur to us, On what principle is the enquiry to be conducted? What sort of rule or standard are we to assume? In order to prove either the existence or the authority of the Gospels, it is necessary that we should examine the quotations from them, or what are alleged to be quotations from them, in the early writers. Now these quotations are notoriously lax. It will be necessary then to have some means of judging, what degree and kind of laxity is admissible; what does, and what does not, prevent the reference of a quotation to a given source. The author of 'Supernatural Religion,' indeed, has not felt the necessity for this preliminary step. He has taken up, as it were, at haphazard, the first standard that came to his hand; and, not unnaturally, this is found to be very much the standard of the present literary age, when both the mechanical and psychological conditions are quite different from those that prevailed at the beginning of the Christian era. He has thus been led to make a number of assertions which will require a great deal of qualification. The only sound and scientific method is to make an induction (if only a rough one) respecting the habit of early quotation generally, and then to apply it to the particular cases. Here there will be three classes of quotation more or less directly in point: (1) the quotations from the Old Testament in the New; (2) the quotations from the Old Testament in the same early writers whose quotations from the New Testament are the point in question; (3) quotations from the New Testament, and more particularly from the Gospels, in the writers subsequent to these, at a time when the Canon of the Gospels was fixed and we can be quite sure that our present Gospels are being quoted. This method of procedure however is not by any means so plain and straightforward as it might seem. The whole subject of Old Testament quotations is highly perplexing. Most of the quotations that we meet with are taken from the LXX version; and the text of that version was at this particular time especially uncertain and fluctuating. There is evidence to show that it must have existed in several forms which differed more or less from that of the extant MSS. It would be rash therefore to conclude at once, because we find a quotation differing from the present text of the LXX, that it differed from that which was used by the writer making the quotation. In some cases this can be proved from the same writer making the same quotation more than once and differently each time, or from another writer making it in agreement with our present text. But in other cases it seems probable that the writer had really a different text before him, because he quotes it more than once, or another writer quotes it, with the same variation. This however is again an uncertain criterion; for the second writer may be copying the first, or he may be influenced by an unconscious reminiscence of what the first had written. The early Christian writers copied each other to an extent that we should hardly be prepared for. Thus, for instance, there is a string of quotations in the first Epistle of Clement of Rome (cc. xiv, xv)--Ps. xxxvii. 36-38; Is. xxix. 13; Ps. lxii. 4, lxxviii. 36, 37, xxxi, 19, xii. 3-6; and these very quotations in the same order reappear in the Alexandrine Clement (Strom. iv. 6). Clement of Alexandria is indeed fond of copying his Roman namesake, and does so without acknowledgment. Tertullian and Epiphanius in like manner drew largely from the works of Irenaeus. But this confuses evidence that would otherwise be clear. For instance, in Eph. iv. 8 St. Paul quotes Ps. lxviii. 19, but with a marked variation from all the extant texts of the LXX. Thus:-- _Ps._ lxviii. 18 (19). [Greek: Anabas eis hupsos aechmaloteusas aichmalosian, elabes domata en anthropon.] [Greek: Aechmaloteusen ... en anthropon] [Hebrew: alef], perhaps from assimilation to N.T. _Eph._ iv. 8. [Greek: Anabas eis hupsos aechmaltoteusen aichmalosian, kai edoke domata tois anthropois.] [Greek: kai] om. [Hebrew: alef]'1, A C'2 D'1, &c. It. Vulg. Memph. &c.; ins. B C'3 D'3 [Hebrew: alef]'4, &c. Now we should naturally think that this was a very free quotation--so free that it substitutes 'giving' for 'receiving.' A free quotation perhaps it may be, but at any rate the very same variation is found in Justin (Dial. 39). And, strange to say, in five other passages which are quoted variantly by St. Paul, Justin also agrees with him, [Endnote 18:1] though cases on the other hand occur where Justin differs from St. Paul or holds a position midway between him and the LXX (e.g. 1 Cor. i. 19 compared with Just. Dial. cc. 123, 32, 78, where will be found some curious variations, agreement with LXX, partial agreement with LXX, partial agreement with St. Paul). Now what are we to say to these phenomena? Have St. Paul and Justin both a variant text of the LXX, or is Justin quoting mediately through St. Paul? Probability indeed seems to be on the side of the latter of these two alternatives, because in one place (Dial. cc. 95, 96) Justin quotes the two passages Deut. xxvii. 26 and Deut. xxi. 23 consecutively, and applies them just as they are applied in Gal. iii. 10, 13 [Endnote 18:2]. On the other hand, it is somewhat strange that Justin nowhere refers to the Epistles of St. Paul by name, and that the allusions to them in the genuine writings, except for these marked resemblances in the Old Testament quotations, are few and uncertain. The same relation is observed between the Pauline Epistles and that of Clement of Rome. In two places at least Clement agrees, or nearly agrees, with St. Paul, where both differ from the LXX; in c. xiii ([Greek: ho kanchomenos en Kurio kanchastho]; compare 1 Cor. i. 31, 2 Cor. x, 16), and in c. xxxiv ([Greek: ophthalmhos ouk eiden k.t.l.]; compare 1 Cor. ii. 9). Again, in c. xxxvi Clement has the [Greek: puros phloga] of Heb. i. 7 for [Greek: pur phlegon] of the LXX. The rest of the parallelisms in Clement's Epistle are for the most part with Clement of Alexandria, who had evidently made a careful study of his predecessor. In one place, c. liii, there is a remarkable coincidence with Barnabas ([Greek: Mousae Mousae katabaethi to tachos k.t.l.]; compare Barn. cc. iv and xiv). In the Epistle of Barnabas itself there is a combined quotation from Gen. xv. 6, xvii. 5, which has evidently and certainly been affected by Rom. iv. 11. On the whole we may lean somewhat decidedly to the hypothesis of a mutual study of each other by the Christian writers, though the other hypothesis of the existence of different versions (whether oral and traditional or in any shape written) cannot be excluded. Probably both will have to be taken into account to explain all the facts. Another disturbing influence, which will affect especially the quotations in the Gospels, is the possibility, perhaps even probability, that many of these are made, not directly from either Hebrew or LXX, but from or through Targums. This would seem to be the case especially with the remarkable applications of prophecy in St. Matthew. It must be admitted as possible that the Evangelist has followed some Jewish interpretation that seemed to bear a Christian construction. The quotation in Matt. ii. 6, with its curious insertion of the negative ([Greek: oudamos elachistae] for [Greek: oligostos]), reappears identically in Justin (Dial. c. 78). We shall probably have to touch upon this quotation when we come to consider Justin's relations to the canonical Gospels. It certainly seems upon the face of it the more probable supposition that he has here been influenced by the form of the text in St. Matthew, but he may be quoting from a Targum or from a peculiar text. Any induction, then, in regard to the quotations from the LXX version will have to be used with caution and reserve. And yet I think it will be well to make such an induction roughly, especially in regard to the Apostolic Fathers whose writings we are to examine. * * * * * The quotations from the Old Testament in the New have, as it is well known, been made the subject of a volume by Mr. McCalman Turpie [Endnote 20:1], which, though perhaps not quite reaching a high level of scholarship, has yet evidently been put together with much care and pains, and will be sufficient for our purpose. The summary result of Mr. Turpie's investigation is this. Out of two hundred and seventy-five in all which may be considered to be quotations from the Old Testament, fifty-three agree literally both with the LXX and the Hebrew, ten with the Hebrew and not with the LXX, and thirty-seven with the LXX and not with the Hebrew, making in all just a hundred that are in literal (or nearly literal, for slight variations of order are not taken into account) agreement with some still extant authority. On the other hand, seventy-six passages differ both from the Hebrew and LXX where the two are together, ninety-nine differ from them where they diverge, and besides these, three, though introduced with marks of quotation, have no assignable original in the Old Testament at all. Leaving them for the present out of the question, we have a hundred instances of agreement against a hundred and seventy-five of difference; or, in other words, the proportion of difference to agreement is as seven to four. This however must be taken with the caution given above; that is to say, it must not at once be inferred that because the quotation differs from extant authority therefore it necessarily differs from all non-extant authority as well. It should be added that the standard of agreement adopted by Mr. Turpie is somewhat higher than would be naturally held to be sufficient to refer a passage to a given source. His lists must therefore be used with these limitations. Turning to them, we find that most of the possible forms of variation are exemplified within the bounds of the Canon itself. I proceed to give a few classified instances of these. [Greek: Alpha symbol] _Paraphrase_. Many of the quotations from the Old Testament in the New are highly paraphrastic. We may take the following as somewhat marked examples: Matt. ii. 6, xii. 18-21, xiii. 35, xxvii. 9, 10; John viii. 17, xii. 40, xiii. 18; 1 Cor. xiv. 21; 2 Cor. ix. 7. Matt. xxvii. 9, 10 would perhaps mark an extreme point in freedom of quotation [Endnote 21:1], as will be seen when it is compared with the original:-- _Matt_. xxvii. 9. 10. [Greek: [tote eplaerothae to phaethen dia tou prophaetou Hieremiou legontos] Kai elabon ta triakonta arguria, taen timaen tou tetimaemenou on etimaesanto apo nion Israael, kai edokan auta eis ton argon tou kerameos, katha sunetaxen moi Kurios.] _Zech_. xi. 13. [Greek: Kathes autous eis to choneutaerion, kai schepsomai ei dokimon estin, de tropon edokiamistheaen huper aotuon. Kai elabon tous triakonta argurous kai enebalon autous eis oikon Kuriou eis to choneutaerion.] It can hardly be possible that the Evangelist has here been influenced by any Targum or version. The form of his text has apparently been determined by the historical event to which the prophecy is applied. The sense of the original has been entirely altered. There the prophet obeys the command to put the thirty pieces of silver, which he had received as his shepherd's hire, into the treasury [Greek: choneutaerion]. Here the hierarchical party refuse to put them into the treasury. The word 'potter' seems to be introduced from the Hebrew. [Greek: Beta symbol] _Quotations from Memory_. Among the numerous paraphrastic quotations, there are some that have specially the appearance of having been made from memory, such as Acts vii. 37; Rom. ix. 9, 17, 25, 33, x. 6-8, xi. 3, xii. 19, xiv. 11; 1 Cor. i. 19, ii. 9; Rev. ii. 27. Of course it must always be a matter of guess-work what is quoted from memory and what is not, but in these quotations (and in others which are ranged under different heads) there is just that general identity of sense along with variety of expression which usually characterises such quotations. A simple instance would be-- _Rom_. ix. 25. [Greek: [hos kai en to Osaee legei] Kaleso ton out laon mou laon mou kai taen ouk aegapaemenaen haegapaemenaen.] _Hosea_ ii. 23. [Greek: Kai agapaeso taen ouk aegapaemenaen, kai ero to ou lao mou Daos mou ei se.] [Greek: Gamma symbol] _Paraphrase with Compression._ There are many marked examples of this; such as Matt. xxii. 24 (par.); Mark iv. 12; John xii. 14, 15; Rom. iii. 15-17, x. 15; Heb. xii. 20. Take the first:-- _Matt._ xxii. 24. [Greek: [Mousaes eipen] Ean tis apothanae mae echon tekna, epigambreusei o adelphos autou taen gunaika autou kai anastaesei sperma to adelpho autou.] _Deut._ xxv. 5. [Greek: Ean de katoikosin adelphoi epi to auto, kai apothanae eis ex auton, sperma de mae ae auto, ouk estai ae gunae tou tethnaekotos exo andri mae engizonti o adelphos tou andros autaes eiseleusetai pros autaen kai laepsetai autaen eauto gunaika kai sunoikaesei autae.] It is highly probable that all the examples given under this head are really quotations from memory. [Greek: Delta symbol] _Paraphrase with Combination of Passages._ This again is common; e.g. Luke iv. 19; John xv. 25, xix. 36; Acts xiii. 22; Rom. iii. 11-18, ix. 33, xi. 8; 1 Pet. ii. 24. The passage Rom. iii. 11-18 is highly composite, and reminds us of long strings of quotations that are found in some of the Fathers; it is made up of Ps. xiv. 1, 2, v. 9, cxl. 3, x. 7, Is. lix. 7, 8, Ps. xxxvi. 1. A shorter example is-- _Rom._ ix. 33. [Greek: [Kathos gegraptai] Idou tithaemi en Sion lithon proskommatos kai petran skandalou, kai o pisteuon ep auto ou kataischunthaesetai.] _Is._ viii. 14. [Greek: kai ouch hos lithou proskammati sunantaesesthe, oude os petras ptomati.] _Is._ xxviii. 16. [Greek: Idou ego emballo eis ta themelia Sion lithon..., kai o pisteuon ou mae kataischunthae.] This fusion of passages is generally an act of 'unconscious celebration.' If we were to apply the standard assumed in 'Supernatural Religion,' it would be pronounced impossible that this and most of the passages above could have the originals to which they are certainly to be referred. [Greek: Epsilon symbol] _Addition._ A few cases of addition may be quoted, e.g. [Greek: mae aposteraesaes] inserted in Mark x. 19, [Greek: kai eis thaeran] in Rom. xi. 9. [Greek: Zeta symbol] _Change of Sense and Context._ But little regard--or what according to our modern habits would be considered little regard--is paid to the sense and original context of the passage quoted; e.g. in Matt. viii. 17 the idea of healing disease is substituted for that of vicarious suffering, in Matt. xi. 10 the persons are altered ([Greek: sou] for [Greek: mou]), in Acts vii. 43 we find [Greek: Babylonos] for [Greek: Damaskos], in 2 Cor. vi. 17 'I will receive you' is put for 'I will go before you,' in Heb. i. 7 'He maketh His angels spirits' for 'He maketh the winds His messengers.' This constant neglect of the context is a point that should be borne in mind. [Greek: Eta symbol] _Inversion._ Sometimes the sense of the original is so far departed from that a seemingly opposite sense is substituted for it. Thus in Matt. ii. 6 [Greek: oudamos elachistae = oligostos] of Mic. v. 2, in Rom. xi. 26 [Greek: ek Sion = heneken Sion] LXX= '_to_ Sion' Heb. of Is. lix. 20, in Eph. iv. 8 [Greek: hedoken domata = helabes domata] of Ps. lxvii. 19. [Greek: Theta symbol] _Different Form of Sentence._ The grammatical form of the sentence is altered in Matt. xxvi. 31 (from aorist to future), in Luke viii. 10 (from oratio recta to oratio obliqua), and in 1 Pet. iii. 10-12 (from the second person to the third). This is a kind of variation that we should naturally look for. [Greek: Iota symbol] _Mistaken Ascriptions or Nomenclature._ The following passages are wrongly assigned:--Mal. iii. 1 to Isaiah according to the correct reading of Mark i. 2, and Zech. xi. 13 to Jeremiah in Matt. xxvii. 9, 10; Abiathar is apparently put for Abimelech in Mark ii. 26; in Acts vii. 16 there seems to be a confusion between the purchase of Machpelah near Hebron by Abraham and Jacob's purchase of land from Hamor the father of Shechem. These are obviously lapses of memory. [Greek: Kappa symbol] _Quotations of Doubtful Origin_. There are a certain number of quotations, introduced as such, which can be assigned directly to no Old Testament original; Matt. ii. 23 ([Greek: Nazoraios klaethaesetai]), 1 Tim. v. 18 ('the labourer is worthy of his hire'), John vii. 38 ('out of his belly shall flow rivers of living water'), 42 (Christ should be born of Bethlehem where David was), Eph. v. 14 ('Awake thou that sleepest'). [Endnote 25:1] It will be seen that, in spite of the reservations that we felt compelled to make at the outset, the greater number of the deviations noticed above can only be explained on a theory of free quotation, and remembering the extent to which the Jews relied upon memory and the mechanical difficulties of exact reference and verification, this is just what before the fact we should have expected. * * * * * The Old Testament quotations in the canonical books afford us a certain parallel to the object of our enquiry, but one still nearer will of course be presented by the Old Testament quotations in those books the New Testament quotations in which we are to investigate. I have thought it best to draw up tables of these in order to give an idea of the extent and character of the variation. In so tentative an enquiry as this, the standard throughout will hardly be so fixed and accurate as might be desirable; the tabular statement therefore must be taken to be approximate, but still I think it will be found sufficient for our purpose; certain points come out with considerable clearness, and there is always an advantage in drawing data from a wide enough area. The quotations are ranged under heads according to the degree of approximation to the text of the LXX. In cases where the classification has seemed doubtful an indicatory mark (+) has been used, showing by the side of the column on which it occurs to which of the other two classes the instance leans. All cases in which this sign is used to the left of the middle column may be considered as for practical purposes literal quotations. It may be assumed, where the contrary is not stated, that the quotations are direct and not of the nature of allusions; the marks of quotation are generally quite unmistakeable ([Greek: gegraptai, legei, eipen], &c). Brief notes are added in the margin to call attention to the more remarkable points, especially to the repetition of the same quotation in different writers and to the apparent bearing of the passage upon the general habit of quotation. Taking the Apostolic Fathers in order, we come first to-- _Clement of Rome (1 Ep. ad Cor._) _Exact._ | _Slightly | _Variant._ | _Remarks._ | Variant._ | | | |3 Deut. 32.14,15. |also in Justin, | | Is. 3.5. al. | differently. | | Is. 59. 14, al. | 3. Wisd. 2.24. | | | |+4. Gen. 4.3-8. | |Acts 7.27, | Ex. 2.14+ | | more exactly. 6. Gen. 2.23. | |8. Ezek. 33.11 |} | | Ezek. 18.30 |}from Apocryphal | | Ps. 103.10,11. |} or interpolated | | Jer. 3.19,22. |} Ezekiel? | | Is. 1.18. |} |+8. Is. 1.16-20. | | |10. Gen. 12.1-3. | | | +Gen. 13.14-16. | | | Gen. 15.5,6. | | | |12. Josh. 2.3-19. |compression and | | | paraphrase. | | | | |13. 1 Sam. 2,10. |}similarly | | Jer. 9.23,24. |} St. Paul, 1 Cor. | | | 1.31, 2 Cor. |13. Is. 46.2. | | 10.17. | |14. Prov. 2.21, |from memory? | | 22. v.l. (Ps. 37.| | | 39.) | |14. Ps. 37.35-38.| |Matt. 15.8, Mark | |15. Is. 29.13.* | 7.6, with par- 15.{Ps. 78.36,37.*|15. Ps. 62.4.* | | tial similarity, {Ps. 31.19.* | | | Clem. Alex., {Ps. 12.3-6.* | | | following Clem. | | | Rom. |+16. Is. 53.1-12.| |quoted in full by 16. Ps. 22.6-8. | | | Justin, also by 17. Gen. 18.27. | | | other writers | | | with text | | | slightly | | | different from | | | Clement. | |17. Job 1.1, v.l. | | | Job 14.4,5, v.l.|Clem. Alex. | | | similarly. |17. Num. 12.7. | | | Ex. 3.11; 4-10.| | | |[Greek: ego de |_Assumptio Mosis_, | | eimi atmis apo | Hilg., _Eldad | | kuthras.] | and Modad_, Lft. | | | | |18. Ps. 89.21,v.l.|}Clem. Alex. as | | 1 Sam. 13.14. |} LXX. 18. Ps. 51.1-17. | | | | |20. Job 38.11. | | |21. Prov. 15.27. |Clem. Alex. | | | similarly; from | | | memory? [Greek: 22. Ps. 34.11-17. | | | legei gar pou.] | |23. [Greek: |from an Apo- | | palaiporoi eisin | cryphal book, | | oi dipsuchoi | _Ass. Mos._ or | | k.t.l.] | _Eld. and Mod._ | | | | |23. Is. 13.22. |}composition and | | Mal. 3.1. |} compression. | | | | |26. Ps. 28.7. |}composition | | Ps. 3-5. |} from memory? | | | [Greek: legei | | | gar pou.] | |27. Wisd. 12.12. |}from memory? | | Wisd. 11.22. |} cp. Eph. 1.19. P27. Ps. 19.1-3. | | | | |28. Ps. 139.7-10. |from memory? | | |[Greek: legei | | | gar pou.] 29. Deut. 32.8,9. | | | | |29. Deut. 4.34. |}from memory? | | Deut. 14.2. |} or from an | | Num. 18.27. |} Apocryphal | | 2 Chron. 31. |} Book? | | 14. |} | | Ezek. 48.12. |} |30. Prov. 3.34. | | 30. Job. 11.2,3. | | |LXX, not Heb. | |32. Gen. 15.5 | | | (Gen. 22.17. | | | Gen. 26.4.) | |33. Gen. 1.26-28.|(omissions.) | | |34. Is. 40.10. |}composition | | Is. 62.11. |} from memory? | | Prov. 24.12. |} Clem. Alex. | | | after Clem. | | | Rom. |34. Dan. 7.10. |} |curiously | Is. 6.3+. |} | repeated | | | transposition; | | | see Lightfoot, | | | _ad. loc._ | |24. Is. 64.4. |so in 1 Cor. 2.9. |35. Ps. 50.16-23.| | |36. Ps.104.4,v.l.| |Heb. 1.7. 36. Ps. 2.7,8. | | |Heb. 1.5. Acts Ps. 110.1 | | | 13.33. |39. Job 4.16-5.5 | | | (Job 15.15) | | | |42. Is. 60.17. |from memory? | | | [Greek: legei | | | gar pou.] | |46. [Greek: |from Apocryphal | | Kollasthe tois | book, or Ecclus. | | agiois hoti oi | vi. 34? Clem. | | kollomenoi | Alex. | | autois | | | hagiasthaesontai]| 46. Ps. 18.26,27. | | |context ignored. 48. Ps. 118,19,20.| | |Clem. Alex. | | | loosely. | |50. Is. 26.20. |} | | Ezek. 37.12. |}from memory? 50. Ps. 32. 1,2. | | | | |52. Ps. 69.31,32. | 52. Ps. 50.14,15.+|} | | Ps. 51.17. |} | | |53. Deut.9.12-14.|} |Barnabas | Ex. 32.7,8. |} | similarly. | 11,31,32. |} | Compression. 54. Ps. 241. | | | 56. Ps. 118.18. | | | Prov. 3.12. | | | Ps. 141.5. | | | |+56. Job 5.17-26,| | | v.l. | | |+57. Prov. 1.23- | | | 31. | | [*Footnote: The quotations in this chapter are continuous, and are also found in Clement of Alexandria.] It will be observed that the longest passages are among those that are quoted with the greatest accuracy (e.g. Gen. xiii. 14-16; Job v. 17-26; Ps. xix. 1-3, xxii. 6-8, xxxiv. 11-17, li. 1-17; Prov. i. 23-31; Is. i. 16-20, liii. 1-12). Others, such as Gen. xii. 1-3, Deut. ix. 12-14, Job iv. 16-v. 5, Ps. xxxvii. 35-38, l. 16-23, have only slight variations. There are only two passages of more than three consecutive verses in length that present wide divergences. These are, Ps. cxxxix. 7-10, which is introduced by a vague reference [Greek: legei gar pou] and is evidently quoted from memory, and the historical narration Josh. ii. 3-19. This is perhaps what we should expect: in longer quotations it would be better worth the writer's while to refer to his cumbrous manuscript. These purely mechanical conditions are too much lost sight of. We must remember that the ancient writer had not a small compact reference Bible at his side, but, when he wished to verify a reference, would have to take an unwieldy roll out of its case, and then would not find it divided into chapter and verse like our modern books but would have only the columns, and those perhaps not numbered, to guide him. We must remember too that the memory was much more practised and relied upon in ancient times, especially among the Jews. The composition of two or more passages is frequent, and the fusion remarkably complete. Of all the cases in which two passages are compounded, always from different chapters and most commonly from different books, there is not, I believe, one in which there is any mark of division or an indication of any kind that a different source is being quoted from. The same would hold good (with only a slight and apparent exception) of the longer strings of quotations in cc. viii, xxix, and (from [Greek: aegapaesan] to [Greek: en auto]) in c. xv. But here the question is complicated by the possibility, and in the first place at least perhaps probability, that the writer is quoting from some apocryphal work no longer extant. It may be interesting to give one or two short examples of the completeness with which the process of welding has been carried out. Thus in c. xvii, the following reply is put into the mouth of Moses when he receives his commission at the burning bush, [Greek: tis eimi ego hoti me pempeis; ego de eimi ischnophonos kai braduglossos.] The text of Exod. iii. 11 is [Greek: tis eimi ego, oti poreusomai;] the rest of the quotation is taken from Exod. iv. 10. In c. xxxiv Clement introduces 'the Scripture' as saying, [Greek: Muriai muriades pareistaekeisan auto kai chiliai chiliades eleitourgoun auto kai ekekragon agios, agios, agios, Kurios Sabaoth, plaeraes pasa hae ktisis taes doxaes autou.] The first part of this quotation comes from Dan. vii. 10; the second, from [Greek: kai ekekragon], which is part of the quotation, from Is. vi. 3. These examples have been taken almost at random; the others are blended quite as thoroughly. Some of the cases of combination and some of the divergences of text may be accounted for by the assumption of lost apocryphal books or texts; but it would be wholly impossible, and in fact no one would think of so attempting to account for all. There can be little doubt that Clement quotes from memory, and none that he quotes at times very freely. We come next to the so-called Epistle of Barnabas, the quotations in which I proceed to tabulate in the same way:-- _Barnabas._ _Exact._ | _Slightly | _Variant._ | _Remarks._ | Variant._ | | |+2. Is. 1.11-14. | |note for exactness. | |2. Jer. 7.22,23. |} combination | | Zec. 8.17. |} from memory? | | Ps. 51.19. |strange addition. |3. Is. 58.4, 5. | | | Is. 58.6-10. | | | |4. Dan. 7.24 |}very | | Dan. 7.7, 8. |} divergent. | | Ex. 34.28. |}combination | | Ex. 31.18. |} from memory? |4. Deut. 9.12. | |see below. | (Ex. 32.7). | | | +Is. 5.21. | | |+5. Is. 54.5,7. | |text of Cod. A. | (omissions.)| | 5. Prov. 1.17. | | | Gen. 1.26+. | | | | |5. Zech. 13.7. |text of A. (Hilg.) | | | Matt. 26.3. | | Ps. 22.21. |from memory? |5. Ps. 119.120. | |paraphrastic | | Ps. 22.17. | combination | | | from memory? | Is. 50. 6,7. | | | (omissions.) | |ditto. | |6. Is. 50.8,9. |ditto. |6. Is. 28.16. | |first clause | | | exact, second | | | variant; in N.T. | | | quotations, | | | first variant, | | | second exact. | Is. 50.7. | |note repetition, | | | nearer to LXX. 6. Ps. 118.22. | | |so Matt. 21.42; | | | 1 Pet. 11.7. | | | 6. Ps. 22.17+ | |6. Ps. 118.24. |from memory? (order). | | |note repetition, | | | nearer to LXX. Ps. 118.12. | | | Ps. 22.19. | | | Is. 3.9, 10. | | | | | Ex. 33.1. |from memory? | Gen. 1.26+. | |note repetition, Gen. 1.28. | | | further from LXX. | | Ezek. 11.19; |paraphrastic. | | 36.26. | | | Ps. 41.3. | | | Ps. 22.23. |different version? | | Gen. 1.26, 28. |paraphrastic | | | fusion. | |7. Lev. 23.29. |paraphrastic. | | Lev. 16.7, sqq.|with apocryphal | | Lev. 16.7. sqq.| addition; cp. | | | Just. and Tert. |9. Ps. 18.44. | | 9. Is. 33.13+. | | | | |9. Jer. 4.4. | | | Jer. 7.2. | | | Ps. 34.13. | Is. 1.2. | | |but with additions. | Is. 1.10+. | |from memory? | | |[Greek: archontes | | | toutou] for [Gr. | | | a. Zodomon.] | | Is. 40.3. |addition. | | Jer. 4.3 ,4. |}repetition, | | Jer. 7.26. |} nearer to LXX. | | Jer. 9.26. | | | Gen. 17.26, 27;|inferred sense | | cf. 14.14. | merely, but | | | with marks of | | | quotation. | |10. Lev. 11, |selected examples, | | Deut. 14. | but with | | | examples of | | | quotation. | | Deut. 4.1. | 10. Ps. 1.1. | | | | | Lev. 11.3. | | |11. Jer. 2.12, 13.| | | +Is. 16.1, 2. |[Greek: Zina] for | | | [Greek: Zion]. |11. Is. 45. 2, 3.| |[Greek: gnosae] A. | | | ([Greek: gnosin] | | | Barn., but in | | | other points more | | | divergent. |+Is. 33.16-18. | |omissions. 11. Ps. 1.3-6. | | |note for exactness. | |11. Zeph. 3.19. |markedly diverse. | | Ezek. 47.12. |ditto. |12. Is. 65.2. | | | |12. Num. 21.9, |apparently a | | sqq. | quotation. | | Deut. 27.15. |from memory? | | Ex. 17.14. | 12. Ps. 110.1. | | | |12. Is. 45.1. | |[Greek: kurio] for | | | [Greek: kuro]. |13. Gen.25.21,23.| | | |13. Gen. 48.11-19.|very paraphrastic. | | Gen. 15.6; |combination; cf. | | 17.5. | Rom. 4.11. | |14. Ex. 24.18. |note addition of | | |[Greek: naesteuon.] | | Ex. 31.18. |note also for | | | additions. |14. Deut. 9.12- | |repetition with | 17+. | | similar variation. | (Ex. 32.7.) | |note reading of A. 14. Is. 42.6,7. | | |[Greek: | | |pepedaemenous] for | | |[Greek: dedemenous | | |(kai] om. A.). | Is. 49.6,7. | | Is. 61. 1,2. | | |Luke. 4.18,19 | | | diverges. | |15. Ex. 20.8; |paraphrastic, | | Deut. 5.12. | with addition. | | Jer. 17.24,25.|very paraphrastic. | | Gen. 2.2. | | | Ps. 90.4. |[Greek: saemeron] | | | for [Greek: | | | exthes]. 15. Is. 1.13. | | | |16. Is. 40.12. | |omissions. | Is. 66.1. | | | |16. Is. 49.17. |completely | | | paraphrastic. | | Dan. 9.24. |ditto. | | 25, 27. | The same remarks that were made upon Clement will hold also for Barnabas, except that he permits himself still greater licence. The marginal notes will have called attention to his eccentricities. He is carried away by slight resemblances of sound; e.g. he puts [Greek: himatia] for [Greek: iamata] [Endnote 34:1], [Greek: Zina] for [Greek: Zion], [Greek: Kurio] for [Greek: Kuro]. He not only omits clauses, but also adds to the text freely; e.g. in Ps. li. 19 he makes the strange insertion which is given in brackets, [Greek: Thusia to Theo kardia suntetrimmenae, [osmae euodias to kurio kardia doxasousa ton peplakota autaen]]. He has also added words and clauses in several other places. There can be no question that he quotes largely from memory; several of his quotations are repeated more than once (Deu. ix. 12; Is. l. 7; Ps. xxii. 17; Gen. i. 28; Jer. iv. 4); and of these only one, Deut. ix. 12, reappears in the same form. Often he gives only the sense of a passage; sometimes he interprets, as in Is. i. 10, where he paraphrases [Greek: archontes Sodomon] by the simpler [Greek: archontes tou laou toutou]. He has curiously combined the sense of Gen. xvii. 26, 27 with Gen. xiv. l4--in the pursuit of the four kings, it is said that Abraham armed his servants three hundred and eighteen men; Barnabas says that he circumcised his household, in all three hundred and eighteen men. In several cases a resemblance may be noticed between Barnabas and the text of Cod. A, but this does not appear consistently throughout. It may be well to give a few examples of the extent to which Barnabas can carry his freedom of quotation. Instances from the Book of Daniel should perhaps not be given, as the text of that book is known to have been in a peculiarly corrupt and unsettled state; so much so that, when translation of Theodotion was made towards the end of the second century, it was adopted as the standard text. Barnabas also combines passages, though not quite to such an extent or so elaborately as Clement, and he too inserts no mark of division. We will give an example of this, and at the same time of his paraphrastic method of quotation:-- _Barnabas_ c. ix. [Greek: [kai ti legei;] Peritmaethaete to sklaeron taes kardias humon, kai ton trachaelon humon ou mae sklaerunaete.] _Jer._ iv. 3, 4 _and_ vii. 26. [Greek: Peritmaethaete to theo humon, kai peritemesthe taen sklaerokardian humon ... kai esklaerunan ton trachaelon auton...] A similar case of paraphrase and combination, with nothing to mark the transition from one passage to the other, would be in c. xi, Jer. ii. 12, 13 and Is. xvi. 1, 2. For paraphrase we may take this, from the same chapter:-- _Barnabas_ c. xi. [Greek: [kai palin heteros prophaetaes legei] Kai aen hae gae Iakob epainoumenae para pasan taen gaen.] _Zeph_. iii. 19. [Greek: kai thaesomai autous eis kauchaema kai onomastous en pasae tae gae.] _Barnabas_ c. xv. [Greek: [autous de moi marturei legon] Idou saemeron haemera estai hos chilia etae.] _Ps_. xc. 4 [Greek: hoti chilia etae en ophthalmois sou hos hae haemera hae echthes haetis diaelthe.] A very curious instance of freedom is the long narrative of Jacob blessing the two sons of Joseph in c. xiii (compare Gen. xlviii. 11-19). We note here (and elsewhere) a kind of dramatic tendency, a fondness for throwing statements into the form of dialogue rather than narrative. As a narrative this passage may be compared with the history of Rahab and the spies in Clement. And yet, in spite of all this licence in quotation, there are some rather marked instances of exactness; e.g. Is. i. 11-14 in c. ii, the combined passages from Ps. xxii. 17, cxvii. 12, xxii. 19 in c. vi, and Ps. i. 3-6 in c. xi. It should also be remembered that in one case, Deut. ix. 12 in cc. iv and xiv, the same variation is repeated and is also found in Justin. It tallies with what we should expect, supposing the writings attributed to Ignatius (the seven Epistles) to be genuine, that the quotations from the Old as well as from the New Testament in them are few and brief. A prisoner, travelling in custody to the place of execution, would naturally not fill his letters with long and elaborate references. The quotations from the Old Testament are as follows:-- _Exact._ | _Slightly | _Variant._ | _Remarks._ | variant._ | | | | | _Ad Eph._ |5. Prov. 3.34 | |James. 4.6, 1 Pet. 5.5, | | | as Ignatius. | | | _Ad Magn._ |12. Prov. 18.17. | | | | | _Ad Trall._ | |8. Is. 52.5. | The Epistle to the Ephesians is found also in the Syriac version. The last quotation from Isaiah, which is however not introduced with any express marks of reference, is very freely given. The original is, [Greek: tade legei kurios, di' humas dia pantos to onoma mou blasphaemeitai en tois ethnesi], for which Ignatius has, [Greek: ouai gar di' ou epi mataiotaeti to onoma mou epi tinon blasphaemeitai]. The Epistle of Polycarp to the Philippians and the Martyrium S. Ignatii contain the following quotations:-- _Exact._ | _Slightly | _Variant._ | _Remarks._ | variant._ | | | | | Polycarp, | 2. Ps. 2.11. | | _Ad. Phil._ | | | | | | 10. Tob. 4.11. | | |} 12. Ps. 4.4; | | |}in Latin but through | | |} version only. Eph. 4.26. | | |} | | | _Mart. S. Ign._ | | | | |2. Lev. 26.12. | 6. Prov. 10.24. | | | The quotation from Leviticus differs widely from the original, [Greek: Kai emperipataeso en humin kai esomai humon theos kai humeis esesthe moi laos], for which we read, [Greek: [gegraptai gar] Enoikaeso en autois kai emperipataeso]. The quotations from the Clementine Homilies may be thus presented:-- _Exact._ | _Slightly | _Variant._ | _Remarks._ | | | Hom. 3. | |18. Deut. 32.7. | |39. +Gen. 18.21. | | | Gen. 3.22. | | 39. Gen 6.6. | | | | Gen. 8.21. | |omission. | Gen. 22.1. | | | |42. Gen. 3.3. | 43. Gen. 6.6. | | | |43. Gen. 22.1. | |not quite as above. | +Gen. 18.21. | |as above. Gen. 15.13-16. | | |v.l. comp. text | | | of A; note for | | | exactness. 44. Gen. 18.21. | | |as LXX. | |45. Num. 11.34 |[Greek: bounoun | | (al.) | epithumion] for | | | [Greek: mnaemata | | | taes epithumas]. |47. Deut. 34.4,5.| | |49. Gen. 49.10. | |cf. Credner, | | | _Beit._ 2.53. Hom. 11. | | | 22. Gen. 1.1. | | | Hom. 16. | | | 6. Gen. 3.22. | | |twice with slightly | | | different order. Gen. 3.5. | | | |6. Ex. 22.28. | | | |6. Deut. 4.34. |?mem. [Greek: | | | allothi tou | | | gegraptai]. Jer. 10.11. | | | | | Deut. 13.6. |?mem. [Greek: | | | allae pou]. | | Josh. 23.7. | | Deut. 10.17. | | Ps. 35.10. | | | Ps. 50.1. | | | Ps. 82.1. | | | | Deut. 10.14. | | | Deut. 4.39. | | | Deut. 10.17. | |repeated as above. | | Deut. 10.17. |very paraphrastic. | | | Hom. 16. | |6. Deut. 4.39. | 7. Deut. 6.13. | | | Deut. 6.4. | | | | |8. Josh. 23.7. |as above. 8. Exod. 22.18 + | | | Jer. 10.11. | | | Gen. 1.1. | | | Ps. 19.2. | | | |8. Ps. 102.26. | | Gen. 1.26. | | | | |13. Deut. 13.1-3, |very free. | | 9, 5, 3. | Hom. 17. | |18. Num. 12.6. |}paraphrastic | | Ex. 33.11. |} combination. Hom. 18. | |17. Is. 40.26,27. |free quotation. | | Deut. 30.13. |ditto. 18. Is. 1.3. | | | Is. 1.4. | | | The example of the Clementine Homilies shows conspicuously the extremely deceptive character of the argument from silence. All the quotations from the Old Testament found in them are taken from five Homilies (iii, xi, xvi, xvii, xviii) out of nineteen, although the Homilies are lengthy compositions, filling, with the translation and various readings, four hundred and fourteen large octavo pages of Dressel's edition [Endnote 38:1]. Of the whole number of quotations all but seven are taken from two Homilies, iii and xvi. If Hom. xvi and Hom. xviii had been lost, there would have been no evidence that the author was acquainted with any book of the Old Testament besides the Pentateuch; and, if the five Homilies had been lost, there would have been nothing to show that he was acquainted with the Old Testament at all. Yet the loss of the two Homilies would have left a volume of three hundred and seventy-seven pages, and that of the five a volume of three hundred and fifteen pages. In other words, it is possible to read three hundred and fifteen pages of the Homilies with five breaks and come to no quotation from the Old Testament at all, or three hundred and fifteen pages with only two breaks and come to none outside the Pentateuch. But the reduced volume that we have supposed, containing the fourteen Homilies, would probably exceed in bulk the whole of the extant Christian literature of the second century up to the time of Irenaeus, with the single exception of the works of Justin; it will therefore be seen how precarious must needs be any inference from the silence, not of all these writings, but merely of a portion of them. For the rest, the quotations in the Homilies may be said to observe a fair standard of exactness, one apparently higher than that in the genuine Epistle of Clement to the Corinthians; at the same time it should be remembered that the quotations in the Homilies are much shorter, only two reaching a length of three verses, while the longest quotations in the Epistle are precisely those that are most exact. The most striking instance of accuracy of quotation is perhaps Gen. xv. 13-16 in Hom. iii. 43. On the other hand, there is marked freedom in the quotations from Deut. iv. 34, x. 17, xiii. 1-3, xiii. 6. xxx. 15, Is. xl. 26, 27, and the combined passage, Num. xii. 6 and Ex. xxiii. 11. There are several repetitions, but these occur too near to each other to permit of any inference. Our examination of the Old Testament quotations in Justin is greatly facilitated by the collection and discussion of them in Credner's Beiträge [Endnote 39:1], a noble example of that true patient work which is indeed the reverse of showy, but forms the solid and well-laid foundation on which alone genuine knowledge can be built. Credner has collected and compared in the most elaborate manner the whole of Justin's quotations with the various readings in the MSS. of the LXX; so that we may state our results with a much greater confidence than in any other case (except perhaps Clement of Rome, where we have the equally accurate and scholarly guidance of Dr. Lightfoot [Endnote 40:1]) that we are not led astray by imperfect materials. I have availed myself freely of Credner's collection of variants, indicating the cases where the existence of documentary (or, in some places, inferential) evidence for Justin's readings has led to the quotation being placed in a different class from that to which it would at first sight seem to belong. I have also, as hitherto, not assumed an absolutely strict standard for admission to the first class of 'exact' quotations. Many of Justin's quotations are very long, and it seemed only right that in these the standard should be somewhat, though very slightly, relaxed. The chief point that we have to determine is the extent to which the writers of the first century were in the habit of freely paraphrasing or quoting from memory, and it may as a rule be assumed that all the instances in the first class and most (not quite all) of those in the second do not admit of such an explanation. I have been glad in every case where a truly scientific and most impartial writer like Credner gives his opinion, to make use of it instead of my own. I have the satisfaction to think that whatever may be the value of the other sections of this enquiry, this at least is thoroughly sound, and based upon a really exhaustive sifting of the data. The quotations given below are from the undoubted works of Justin, the Dialogue against Tryphon and the First Apology; the Second Apology does not appear to contain any quotations either from the Old or New Testament. _Exact._ | _Slightly | _Variant._ | _Remarks._ | variant._ | | | | | |Apol. 1.59, Gen. | | | 1.1-3. | | Dial. 62, Gen. 1. | | | 26-28. | | | |Dial. 102, Gen. | |free quotation | 3.15. | | (Credner). D.62, Gen. 3.22. | | | |D.127, Gen. | | | 7.16. | | |D.139, Gen. 9. | | | 24-27. | | |D.127, Gen. 11.5. | |free quotation | | | (Cr.) D.102, Gen. 11.6. | | | |D.92, Gen. 15.6. | |free quotation | | | (Cr.) | |Dial.10, +Gen. | | | 17.14. | D.127, Gen. 17.22.| | | |D.56, +Gen. 18. | |ver. 2 repeated | 1, 2. | | similarly. | +Gen. 18. 13, 14. | |repeated, | | | slightly more | +Gen. 18. 16-23, | | divergent. | 33. | | | +Gen. 19. 1, 10, | | | 16-28 (om. 26). | |marked exactness | | | in the whole | | | passage. D.56, Gen. 21. | | | 9-12. | | | D.120, Gen. 26.4. | | | D.58, Gen. 28. | | | 10-12. | | | |D.58, +(v.l.) Gen. | | | 28. 13-19. | | | +(v.l.) Gen. 31. | | | 10-13. | | | |D.59, Gen. 35.1. |free quotation | | | (Cr.) D.58, Gen. 35. | | | 6-10 (v.l.) | | | D. 52, Gen. 49. | | |repeated 8-12. | | | similarly. D. 59, Ex. 2. 23. | | | D. 60, Ex. 3.2-4+.| |A.1. 62, Ex. 3. 5. |from memory | | | (Cr.) |D. 59, Ex. 3. 16. | | | |A. 1.63, Ex. 3.16 |ver.16 freely | | (ter), 17. | quoted (Cr.) | | | [Greek: eirae- | | | tai pou.] |D. 126, Ex.6.2-4. | | | |D. 49, Ex. 17.16. |free quotation | | | (Cr.) | |D. 94, Ex. 20.4. |ditto (Cr.) |D. 75, Ex. 23.20, | |from Lectionary | 21. | | (Cr.) D.16, Lev. 26.40, | |D. 20, Ex. 32. 6. |free (Cr.) 41 (v.l.) | | | |D. 126, Num. 11. | | | 23. | | | |A.1.60 (or. obl.), |free (Cr.) | | D. 94, Num. 21. | | | 8,9. | |D. 106, Num. 24. | |through Targum | 17. | | (Cr.) | |D. 16, Deut. 10. |from memory | | 16, 17. | (Cr.) | |D.96, Deut. 21.23. |both precisely | | Deut. 27.26. | as St. Paul in | | | Galatians, and | | | quoted thence | | | (Cr.) D. 126, Deut. 31. | | | 2, 3 (v.l.) | | | D. 74, Deut. 31. | | | 16-18 (v.l.) | | | D. 131, Deut. 32. | | | 7-9 (tr.) | | | |D.20, Deut. 32.15. | | D. 119, Deut. 32. | | |Targum (Cr.) 16-23. | | | D. 130, Deut. 32. | | | 43 (v.l.) | | | |D. 91, +Deut. 33. | | | 13-17. | | A.1. 40, Ps. 1 and| | |parts repeated. 2 entire. | | | |D.97, Ps. 3. 5, 6. | |repeated, more | | | freely. D.114, Ps. 8.4. | | | D.27, Ps. 14.3. | | | D.28, Ps.18.44,45.| | | D. 64, Ps.19.6 | | |perhaps from (A.1.40, vv.1-5). | | | different | | | MSS., see | | | Credner. D.97 ff., Ps. 22. | | |quoted as 1-23. | | | _whole_ Psalm | | | (bis). D.133 ff., Ps. 24 | | | entire. | | | |D.141, Ps. 32. 2. | | D.38, Ps. 45.1-17.| | |parts repeated. D.37, Ps. 47.6-9. | | | D.22, Ps. 49 | | | entire. | | | | |D.34} |{from Eph. 4.8, | |D.37} Ps. 68.8. |{ Targum. D.34, Ps. 72 | | | entire. | | | D. 124, Ps. 82 | | | entire. | | | D.73, Ps. 96 | | |note Christian entire. | | | interpolation | | | in ver. 10. D.37, Ps. 99 | | | entire. | |D. 83, Ps. 110. |from memory D.32, Ps. 110 | | 1-4. | (Cr.) entire. | | | | |D.110, Ps. 128.3. |from memory D.85, Ps. 148. | | | (Cr.) 1, 2. | | | A.1. 37, Is. 1. | | | 3, 4. | | | | |A.1. 47, Is. 1.7 |sense only | | (Jer. 2.15). | (Cr.) | |D.140 (A.1. 53), | | | Is. 1.9. | | |A.1. 37, Is. 1. |from memory | | 11-14. | (Cr.) |A.1. 44 (61), Is. | |omissions. | 1.16-30. | | | |D.82, Is. 1. 23. |from memory A.1. 39, Is. 2. | | | (Cr.) 3,4. | | | |D.135, Is. 2. 5,6. | |Targum (Cr.) D. 133, Is. 3. | | | 9-15 (v.l.) | | | | |D.27, Is. 3.16. |free quotation | | | (Cr.) |D.133, Is. 5. 18- | |repeated. | 25 (v.l.) | | |D.43 (66), Is. 7. | |repeated, with | 10-17 (v.l.) | | slight | | | variation. | | A.1.35, Is. 9.6. |free (Cr.) D.87, Is. 11.1-3. | |[A.1.32, Is. 11.1; |free combination | | Num. 24.17. | (Cr.)] |D.123, Is. 14.1. | | D.123, Is. 19.24, | | | 25+. | | | |D.78, Is. 29.13,14.| |repeated (v.l), | | | partly from | | | memory. D.79, Is. 30.1-5. | | | |D.70, Is.33.13-19. | | |D.69, Is. 35.1-7. |A.1.48, Is. 35.5,6.|free; cf. Matt. | | | 11.5 (var.) D.50, Is. 39. 8, | | | 40.1-17. | | | | |D.125} Is.42.1-4. |{cf. Matt. 12. | |D.135} |{ 17-21, | | | Targum (Cr.) D.65, Is. 42.6-13 | | | (v.l.) | | | | |D.122, Is. 42.16. |free (Cr.) |D.123, Is. 42.19, | | | 20. | | D.122, Is. 43.10. | | | | |A.1.52, Is. 45. |cf. Rom. 14.11. | | 24 (v.l.) | D.121, Is. 49.6 | | | (v.l.) | | | D.122, Is. 49.8 | | | (v.l.) | | | |D.102, Is. 50.4. | | A.1.38, Is. 50. | | |Barn., Tert., 6-8. | | | Cypr. D.11, Is. 51.4, 5.| | | D.17, Is. 52.5 | | | (v.l.) | | | D.12, Is. 5 2, | | | 10-15, 53.1-12, | | | 54.1-6. | | | |A.1. 50, Is. 52. | | | 13-53.12. | | | |D.138, Is. 54.9. |very free. D.14, Is. 55.3-13.| |[D.12, Is. 55. 3-5.|from memory | | | (Cr.)] D.16, Is.57.1-4. | | |repeated. D.15, Is.58.1-11 | | |[Greek: (v.l.) | | | himatia] for | | |[Greek: iamata]; | | |so Barn., Tert, | | |Cyp., Amb., Aug. D.27, Is. 58. | | | 13, 14. | | | |D.26, +Is. 62.10- | |[Greek: | 10-63.6. | | susseismon] for | | |[Greek: | | | sussaemon]. D.25, Is. 63.15- | | | 19, 64.1-12. | | | D.24, Is. 65. 1-3.| |[A.1.49, Is. 65. |from memory | | 1-3. | (Cr.)] D.136, Is. 65.8. | | | D.135, Is. 65.9-12| | | D.81, Is. 65.17-25| | | | |D.22, Is. 66.1. |from memory | | | (Cr.) D.85, Is. 66.5-11.| | | | |D.44, Is. 66. 24 |from memory | | (ter). | (Cr.) | |D.114, Jer. 2.13; |as from | | Is. 16.1; | Jeremiah, | | Jer. 3.8. | traditional | | | combination; | | | cf. Barn. 2. |D.28, Jer. 4.3, 4 | | | (v.l.) | | | |D.23, Jer. 7.21,22.|free quotation | | | (Cr.) |D. 28, Jer. 9.25,26|[A.1.53, Jer. 9.26.|quoted freely | | | as from | | | Isaiah.] |D.72, Jer. 11.19. | |omissions. | |D. 78, Jer. 31.15 |so Matt. 2.18 | | (38.15, LXX). | through | | | Targum (Cr.) | |D.123, Jer. 31.27 |free quotation | | (38. 27). | (Cr.) |D.11, Jer. 31.31, | | |32 (38.31, 32). | | | |D.72. |a passage quoted | | | as from | | | Jeremiah, | | | which is not | | | recognisable | | | in our present | | | texts. | |D. 82, Ezek. 3. |free quotation | | 17-19. | (Cr.) | |D.45} Ezek. 14. |} repeated | | 44} 20; cf. 14, |} similarly and | | 140} 16, 18. |} equally | | |} divergent from | | |} LXX. D.77, Ezek. 16. 3.| | | D.21, Ezek. 20. | | | 19-26. | | | D.123, Ezek. 36. | | | 12. | | | | |A.1.52, Ezek. |very free (Cr.) | | 37. 7. | [Footnote: Justin has in Dial. 31 (also in Apol. 1. 51, ver. 13, from memory) a long quotation from Daniel, Dan. 7. 9-28; his text can only be compared with a single MS. of the LXX, Codex Chisianus; from this it differs considerably, but many of the differences reappear in the version of Theodotion; 7. 10, 13 are also similarly quoted in Rev., Mark, Clem. Rom.] _Exact._ | _Slightly | _Variant._ | _Remarks._ | variant._ | | | |D.19, Hos. 1.9. | | |D.102, Hos.10.6. |referred to | | | trial before | | | Herod (Cr.) | |D.87, Joel 2.28. |from memory | | | (Cr.) |D. 22, +Amos | | |5.18-6. 7 (v.l.) | | |D. 107, Jonah 4. | | | 10-11 (v.l. Heb.)| | |D. 109, Micah 4. | |divergent from | 1-7 (Heb.?) | | LXX. | |A.1.34} Micah 5.2. |{precisely as | |D.78 } |{ Matt. 2.6. | | | | |A.1.52, Zech. 2.6. |{free quotations | |D. 137, Zech. 2. 8.|{ (Cr.) |D. 115, Zach. 2. |[D. 79, Zech. 3. |freely (Cr.)] | 10-3. 2 (Heb.?) | 1, 2. | D.106, Zach. 6.12.| | | | |A.1.52, Zech. 12. |repeated di- | | 11,12,10. | versely [note | | | reading of | | | Christian ori- | | | gin (Cr.) in | | | ver. 10: | | | so John 19.37; | | | cp. Rev. 1.7]. | |D.43, Zech. 13. 7. |diversely in | | | Matt. 26.31, | | | proof that | | | Justin is | | | not dependent | | | on Matthew | | | (Cr.) |D.28, 41, Mal. 1. |D. 117, Mal. 1. | | 10-12 (v.l.) | 10-12. | |D.62, +Joshua 5. | |omissions. | 13-15; 6.1, 2 | | | (v.l.) | | | |D.118, 2 Sam. 7. |from memory | | 14-16. | (Cr.) | |D.39, 1 Kings 19. |freely (Cr.); | | 14, 15, 18. | cf. Rom. 11.3. A.1.55, Lam. 4. | | | 20 (v.l.) | | | | |D.79, Job 1.6. |sense only | | | (Cr.) |D.61, +Prov. 8. | |coincidence | 21-36. | | with Ire- | | | naeus. [Footnote: D. 72 a passage ostensibly from Ezra, but probably an apocryphal addition, perhaps from Preaching of Peter; same quotation in Lactantius.] It is impossible not to be struck with the amount of matter that Justin has transferred to his pages bodily. He has quoted nine Psalms entire, and a tenth with the statement (twice repeated) that it is given entire, though really he has only quoted twenty- three verses. The later chapters of Isaiah are also given with extraordinary fulness. These longer passages are generally quoted accurately. If Justin's text differs from the received text of the LXX, it is frequently found that he has some extant authority for his reading. The way in which Credner has drawn out these varieties of reading, and the results which he obtained as to the relations and comparative value of the different MSS., form perhaps the most interesting feature of his work. The more marked divergences in Justin may be referred to two causes; (1) quotation from memory, in which he indulges freely, especially in the shorter passages, and more in the Apology than in the Dialogue with Tryphon; (2) in Messianic passages the use of a Targum, not immediately by Justin himself but in some previous document from which he quotes, in order to introduce a more distinctly Christian interpretation; the coincidences between Justin and other Christian writers show that the text of the LXX had been thus modified in a Christian sense, generally through a closer comparison with and nearer return to the Hebrew, before his time. The instances of free quotation are not perhaps quite fully given in the above list, but it will be seen that though they form a marked phenomenon, still more marked is the amount of exactness. Any long, not Messianic, passage, it appears to be the rule with Justin to quote exactly. Among the passages quoted freely there seem to be none of greater length than four verses. The exactness is especially remarkable in the plain historical narratives of the Pentateuch and the Psalms, though it is also evident that Justin had the MS. before him, and referred to it frequently throughout the quotations from the latter part of Isaiah. Through following the arrangement of Credner we have failed to notice the cases of combination; these however are collected by Dr. Westcott (On the Canon, p. 156). The most remarkable instance is in Apol. i. 52, where six different passages from three separate writers are interwoven together and assigned bodily to Zechariah. There are several more examples of mistaken ascription. * * * * * The great advantage of collecting the quotations from the Old Testament is that we are enabled to do so in regard to the very same writers among whom our enquiry is to lie. We can thus form a general idea of their idiosyncracies, and we know what to expect when we come to examine a different class of quotations. There is, however, the element of uncertainty of which I have spoken above. We cannot be quite clear what text the writer had before him. This difficulty also exists, though to a less degree, when we come to consider quotations from the New Testament in writers of an early date whom we know to have used our present Gospels as canonical. The text of these Gospels is so comparatively fixed, and we have such abundant materials for its reconstruction, that we can generally say at once whether the writer is quoting from it freely or not. We have thus a certain gain, though at the cost of the drawback that we can no longer draw an inference as to the practice of individuals, but merely attain to a general conclusion as to the habits of mind current in the age. This too will be subject to a deduction for the individual bent and peculiarities of the writer. We must therefore, on the whole, attach less importance to the examples under this section than under that preceding. I chose two writers to be the subject of this examination almost, I may say, at random, and chiefly because I had more convenient access to their works at the time. The first of these is Irenaeus, that is to say the portions still extant in the Greek of his Treatise against Heresies, [Endnote 49:1] and the second Epiphanius. Irenaeus is described by Dr. Tregelles 'as a close and careful quoter in general from the New Testament' [Endnote 49:2]. He may therefore be taken to represent a comparatively high standard of accuracy. In the following table the quotations which are merely allusive are included in brackets:-- _Exact._ | _Slightly | _Variant._ | _Remarks._ | variant._ | | I. Praef. Matt. 10.26.| | | I.3.2,Matt. 5.18. | | |quoted from | | | Gnostics I.3, 3, Mark 5.31. | | |Gnostics. | |I.3.5, Luke 14.27. |Valentinians. |I.3.5, Mark 10. | |the same. I.3.5, Matt. 10.34. | 21 (v.l.) | |the same. I.3.5, Luke 3.17. | | |the same. I.4.3, Matt. 10.8. | | | [I.6.1, Matt. 5. | | | 13, 14, al.] | |I.7.4, Matt. 8.9.} |}the same. | | Luke 7.8. } |} | |I.8.2, Matt. 27.46.|Valentinians. I.8.2. Matt. 26.38. | | |the same. |I.8.2, Matt. | |the same. | 26.39. | | | |I.8.2, John 12.27. |the same. | |I.8.3, Luke |the same. | | 9.57,58. | | |I.8.3, Luke |the same. | | 9.61,62. | |I.8.3, Luke | |the same. | 9.60. | | |I.8.3, Luke 19.5.| |the same. | |I.8.4, Luke 15,4. |the same. |[I.8.4, Luke | |the same. | 15.8, al.]| | |I.8.4, Luke 2.28.| |the same. [I.8.4., Luke | | |the same. 6.36, al.] | | | I.8.4, Luke 7.35 | | |the same. (v.l.) | | | I.8.5, John 1.1,2. | | |the same. I.8.5, John 1.3 | | |the same. (v.l.) | | | I.8.5, John 1.4. | | |the same. (v.l.) | | | | |I.8.5, John 1.5. |the same. I.8.5, John 1.14. | |I.8.5, John 1.14. |[the same | | | verse rep- | | | eated dif- | | | ferently.] | |[I.14.1. Matt. |Marcus. | | 18.10,al.] | |[I.16.1, Luke | |Marcosians. | 15.8,al.]| | | |[I.16.3, Matt. |the same. | | 12,43,al.] | |I.20.2, Luke | |the same. | 2.49. | | | |I.20.2, Mark 10.18.|['memoriter'- | | | Stieren; but | | | comp. Clem. | | | Hom. and | | | and Justin.] |I.20.2, Matt. | |Marcosians. | 21.23.| | | |I.20.2, Luke 19.42.|the same. I.20.2, Matt. | | |the same. 11.28 (? om.).| | | | |I.20.3, Luke 10.21.|the same; | | (Matt. 11.25 | [v.l., comp. | | 25.) | Marcion, | | | Clem. Hom., | | | Justin, &c.] | |I.21.2, Luke 12.50.|Marcosians. |I.21.2, Mark | |Marcosians. | 10.36. | | III.11.8, John | | | 1.1-3 (?). | | | III.11.8, Matt. | | | 1.1,18 (v.l.)| | | |III.11.8, Mark | |omissions. | 1.1,2. | | III.22.2, John 4.6. | | | III.22.2, Matt. 26.38.| | | |IV.26.1, } Matt. | | |IV.40.3, } 13.38.| | |IV.40.3, Matt. | | | 13.25. | | V.17.4, Matt. 3.10. | | | | |V.36.2, John 14.2 | | | (or obl.) | | |Fragm. 14, Matt. | | | 15.17. | On the whole these quotations of Irenaeus seem fairly to deserve the praise given to them by Dr. Tregelles. Most of the free quotations, it will be seen, belong not so much to Irenaeus himself, as to the writers he is criticising. In some places (e.g. iv. 6. 1, which is found in the Latin only) he expressly notes a difference of text. In this very place, however, he shows that he is quoting from memory, as he speaks of a parallel passage in St. Mark which does not exist. Elsewhere there can be little doubt that either he or the writer before him quoted loosely from memory. Thus Luke xii. 50 is given as [Greek: allo baptisma echo baptisthaenai kai panu epeigomai eis auto] for [Greek: baptisma de echo baptisthaenai kai pos sunechomai heos hotou telesthae]. The quotation from Matt. viii. 9 is represented as [Greek: kai gar ego hupo taen emautou exousian echo stratiotas kai doulous kai ho ean prostaxo poiousi], which is evidently free; those from Matt. xviii. 10, xxvii. 46, Luke ix. 57, 58, 61, 62, xiv. 27, xix. 42, John i. 5, 14 (where however there appears to be some confusion in the text of Irenaeus), xiv. 2, also seem to be best explained as made from memory. The list given below, of quotations from the Gospels in the Panarium or 'Treatise against Heresies' of Epiphanius [Endnote 52:1], is not intended to be exhaustive. It has been made from the shorter index of Petavius, and being confined to the 'praecipui loci' consists chiefly of passages of substantial length and entirely (I believe) of express quotations. It has been again necessary to distinguish between the quotations made directly by Epiphanius himself and those made by the heretical writers whose works he is reviewing. _Exact._ | _Slightly | _Variant._ | _Remarks._ | Variant._ | | 426A, Matt. 1.1; | | | Matt. 1.18, | | | (v.l.) | | | |426BC, Matt. | |abridged, diver- | 1.18-25+.| | gent in middle. | |430B, Matt. 2.13. |Porphyry & Celsus. | |44C, Matt. 5.34,37| |59C, Matt. | | | 5.17,18.| | 180B, Matt. 5.18+.| | |Valentinians. | |226A, Matt. 5.45. | |72A, Matt. 7.6. | |Basilidians. 404C, Matt. 7.15. | | | | |67C. Matt. 8.11. | | |650B. Matt. | | | 8.28-34 (par.)| |303A, Matt. | |Marcion. | 9.17,16.| | |71B, Matt. 10.33.| |Basilidians. |274B, Matt. | | | 10.16.| | 88A, Matt. 11.7. |143B, Matt. | |Gnostics. | 11.18.| | |254B, Matt. | |Marcosians. | 11.28.| | | |139AB, Matt. |Ebionites. | | 12.48 sqq. (v.l.)| 174C, Matt. 10.26.| | | | |464B, Matt. |Theodotus. | | 12.31,32.| |33A, Matt. 23.5. | | | |218D, Matt. 15.4-6|Ptolemaeus. | | (or. obl.)| | |490C, Matt. 15.20.| | | Mark 7.21,22.| | |490A, Matt. 18.8. |}compression | | Mark 9.43. |} | |679BC, Matt. |Manes. | | 13.24-30,37-39.| | |152B, Matt. 5.27. | |59CD, Matt. | | | 19.10-12.| | |59D, Matt. 19.6. | | | |81A, Matt. 19.12. | | |97D, Matt. 22.30. | | |36BC, Matt. 23. |remarkable compo- | | 23,25; 23.18-20.| sition, probably | | | from memory. | | (5.35); Mark | | | 7.11-13; Matt. | | | 23.15. | | |226A, Matt. 23.29;|composition. | | Luke 11.47.| | |281A, Matt. 23.35.| | |508C, Matt. 25.34.| | |146AB, Matt. 26. |narrative. | | 17,18; Mark 14. | | | 12-14; Luke 22. | | | 9-11. | | |279D, Matt. 26.24.| | |390B, Matt. 21.33,| | | par. | |50A, Matt. 28.19.| | |427B, Mark 1.1,2.| | | (v.1.)| | |428C, Mark 1.4. | | | |457D, Mark 3.29; |singular | | Matt. 12.31; |composition. | | Luke 12.10. | |400D, Matt. 19.6;| | | Mark 10.9. | | | |650C, Matt. 8. |narrative. | | 28-34; Mark 5. | | | 1-20; Luke 8. | | | 26-39. | [These last five quotations have already been given under Irenaeus, whom Epiphanius is transcribing.] |464D, Luke 12.9; | |composition. | Matt. 10.33.| | |181B, Luke 14.27.| |Valentians. |401A, Luke 21.34.| | |143C, Luke 24.42.| | | (v. 1.)| | |349C, Luke 24. | |Marcion. | 38,39| | 384B, John 1.1-3. | | | 148A, John 1.23. | | | |148B, John | | | 2.16,17.| | |89C, John 3.12. | |Gnostics. |274A, John 3.14 | | 59C, John 5.46. | | | | |162B, John 5.8. | 66C, John 5.17. | | | |919A, John 5.18. | | | |117D, John 6.15. | |89D, John 6.53. | |the same. |279D, John 6.70. | | | |279B, John 8.44. | |463D, John 8.40. | |Theodotus. | |148B, John 12.41. | | |153A, John 12.22. | |75C, John 14.6. | | 919C, John 14.10. | | | 921D, John 17.3. | | | | |279D, John | | | 17.11,12.| |119D, John 18.36.| | It is impossible here not to notice the very large amount of freedom in the quotations. The exact quotations number only fifteen, the slightly variant thirty-seven, and the markedly variant forty. By far the larger portion of this last class and several instances in the second it seems most reasonable to refer to the habit of quoting from memory. This is strikingly illustrated by the passage 117 D, Where the retreat of Jesus and His disciples to Ephraim is treated as a consequence of the attempt 'to make Him king' (John vi. 15), though in reality it did not take place till after the raising of Lazarus and just before the Last Passover (see John xi. 54). A very remarkable case of combination is found in 36 BC, where a single quotation is made up of a cento of no less than six separate passages taken from all three Synoptic Gospels and in the most broken order. Fusions so complete as this are usually the result of unconscious acts of the mind, i.e. of memory. A curious instance of the way in which the Synoptic parallels are blended together in a compound which differs from each and all of them is presented in 437 D ([Greek: to blasphaemounti eis to pneuma to hagion ouk aphethaesetai auto oute en to nun aioni oute en to mellonti]). Another example of Epiphanius' manner in skipping backwards and forwards from one Synoptic to another may be seen in 218 D, which is made up of Matt. xv. 4-9 and Mark vii. 6-13. A strange mistake is made in 428 D, where [Greek: paraekolouthaekoti] is taken with [Greek: tois autoptais kai hupaeretais tou logou]. Many kinds of variation find examples in these quotations of Epiphanius, to some of which we may have occasion to allude more particularly later on. It should be remembered that these are not by any means selected examples. Neither Irenaeus nor Epiphanius are notorious for free quotation--Irenaeus indeed is rather the reverse. Probably a much more plentiful harvest of variations would have been obtained e.g. from Clement of Alexandria, from whose writings numerous instances of quotation following the sense only, of false ascription, of the blending of passages, of quotations from memory, are given in the treatise of Bp. Kaye [Endnote 56:1]. Dr. Westcott has recently collected [Endnote 56:2] the quotations from Chrysostom _On the Priesthood,_ with the result that about one half present variations from the Apostolic texts, and some of these variations, which he gives at length, are certainly very much to the point. I fear we shall have seemed to delay too long upon this first preliminary stage of the enquiry, but it is highly desirable that we should start with a good broad inductive basis to go upon. We have now an instrument in our hands by which to test the alleged quotations in the early writers; and, rough and approximate as that instrument must still be admitted to be, it is at least much better than none at all. CHAPTER III. THE APOSTOLIC FATHERS. To go at all thoroughly into all the questions that may be raised as to the date and character of the Christian writings in the early part of the second century would need a series of somewhat elaborate monographs, and, important as it is that the data should be fixed with the utmost attainable precision, the scaffolding thus raised would, in a work like the present, be out of proportion to the superstructure erected upon it. These are matters that must be decided by the authority of those who have made the provinces to which they belong a subject of special study: all we can do will be to test the value of the several authorities in passing. In regard to Clement of Rome, whose First (genuine) Epistle to the Corinthians is the first writing that meets us, the author of 'Supernatural Religion' is quite right in saying that 'the great mass of critics ... assign the composition of the Epistle to the end of the first century (A.D. 95-100)' [Endnote 58:1]. There is as usual a right and a left wing in the array of critics. The right includes several of the older writers; among the moderns the most conspicuous figure is the Roman Catholic Bishop Hefele. Tischendorf also, though as it is pointed out somewhat inconsistently, leans to this side. According to their opinion the Epistle would be written shortly before A.D. 70. On the left, the names quoted are Volkmar, Baur, Scholten, Stap, and Schwegler [Endnote 59:1]. Baur contents himself with the remark that the Epistle to the Corinthians, 'as one of the oldest documents of Christian antiquity, might have passed without question as a writing of the Roman Clement,' had not this Clement become a legendary person and had so many spurious works palmed off upon him [Endnote 59:2]. But it is surely no argument to say that because a certain number of extravagant and spurious writings are attributed to Clement, therefore one so sober and consistent with his position, and one so well attested as this, is not likely to have been written by him. The contrary inference would be the more reasonable, for if Clement had not been an important person, and if he had left no known and acknowledged writings, divergent parties in the Church would have had no reason for making use of his name. But arguments of this kind cannot have much weight. Probably not one half of the writings attributed to Justin Martyr are genuine; but no one on that account doubts the Apologies and the Dialogue with Tryphon. Schwegler [Endnote 59:3], as is his wont, has developed the opinion of Baur, adding some reasons of his own. Such as, that the letter shows Pauline tendencies, while 'according to the most certain traditions' Clement was a follower of St. Peter; but the evidence for the Epistle (Polycarp, Dionysius of Corinth, A.D. 165-175, Hegesippus, and Irenaeus in the most express terms) is much older and better than these 'most certain traditions' (Tertullian and Origen), even if they proved anything: 'in the Epistle of Clement use is made of the Epistle to the Hebrews;' but surely, according to any sober canons of criticism, the only light in which this argument can be regarded is as so much evidence for the Epistle to the Hebrews: the Epistle implies a development of the episcopate which 'demonstrably' (nachweislich) did not take place until during the course of the second century; what the 'demonstration' is does not appear, and indeed it is only part of the great fabric of hypothesis that makes up the Tübingen theory. Volkmar strikes into a new vein [Endnote 60:1]. The Epistle of Clement presupposes the Book of Judith; but the Book of Judith must be dated A.D. 117-118; and therefore the Epistle of Clement will fall about A.D. 125. What is the ground for this reasoning? It consists in a theory, which Volkmar adopted and developed from Hitzig, as to the origin of the Book of Judith. That book is an allegorical or symbolical representation of events in the early part of the rising of the Jews under Barcochba; Judith is Judaea, Nebuchadnezzar Trajan; Assyria stands for Syria, Nineveh for Antioch, Arphaxad for a Parthian king Arsaces, Ecbatana for Nisibis or perhaps Batnae; Bagoas is the eunuch- service in general; Holofernes is the Moor Lucius Quietus. Out of these elements an elaborate historical theory is constructed, which Ewald and Fritzsche have taken the trouble to refute on historical grounds. To us it is very much as if Ivanhoe were made out to be an allegory of incidents in the French Revolution; or as if the 'tale of Troy divine' were, not a nature-myth or Euemeristic legend of long past ages, but a symbolical representation of events under the Pisistratidae. Examples such as this are apt to draw from the English reader a sweeping condemnation of German criticism, and yet they are really only the sports or freaks of an exuberant activity. The long list given in 'Supernatural Religion' [Endnote 61:1] of those who maintain the middle date of Clement's Epistle (A.D. 95-100) includes apparently all the English writers, and among a number of Germans the weighty names of Bleek, Ewald, Gieseler, Hilgenfeld, Köstlin, Lipsius, Laurent, Reuss, and Ritschl. From the point of view either of authority or of argument there can be little doubt which is the soundest and most judicious decision. Now what is the bearing of the Epistle of Clement upon the question of the currency and authority of the Synoptic Gospels? There are two passages of some length which are without doubt evangelical quotations, though whether they are derived from the Canonical Gospels or not may be doubted. The first passage occurs in c. xiii. It will be necessary to give it in full with the Synoptic parallels, in order to appreciate the exact amount of difference and resemblance which it presents. _Matt._ v. 7, vi. 14, |_Clem. ad Cor._ c. xiii. |_Luke_ vi. 36, 37, 31, vii. 12,2. | | vi. 38, 37, 38. | [Especially re- | | membering the word | | of the Lord Jesus | | which he spake ... | | For thus he said:] | v. 7. Blessed are | Pity ye, that ye may | vi. 36. Be ye mer- the pitiful, for they | be pitied: forgive, | ciful, etc. vi. 37. Ac- shall be pitied. vi. | that it may be for- | quit, and ye shall be 14. For if ye for | given unto you. As | acquitted. vi. 3 1. give men their tres- | ye do, so shall it | And as ye would passes, etc. vii. 12. | be done unto you: | that they should do All things therefore | as ye give, so shall | unto you, do ye whatsoever ye would | it be given. unto you: | also unto them like that men should do | as ye judge, so shall | wise. vi. 38. Give, unto you, even so do | it be judged unto | and it shall be given ye unto them. vii. 2. | you: as ye are kind, | unto you. vi. 3 7. For with what judg- | so shall kindness be | And judge not, and ment ye judge, ye | shown unto you: | ye shall not be shall be judged: and | | judged. with what measure | with what measure | For with what ye mete, it shall be | ye mete, with it shall | measure ye mete, it measured unto you. | it be measured unto | shall be measured | you. | unto you again. [GREEK TABLE] _Matt._ v. 7, vi. 14, |_Clem. ad Cor._ c. xiii. |_Luke_ vi. 36, 37, 31, vii. 12,2. | | vi. 38, 37, 38. | | v.7. makarioi hoi |eleeite hina eleaethaete.| vi. 36. ginesthe eleaemones hoti autoi | |oiktirmones, k.t.l. eleaethaesontai. | | vi. 14. ean gar | aphiete hina aphethae | vi. 37. apoluete kai aphaete tois anth. ta |humin. |apoluthaesesthe. paraptomata auton. | | vii. 12. panta oun | hos poieite houto | vi. 31. kai kathos hosa ean thelaete hina |poiaethaesetai humin. |thelete hina poiosin poiosin humin hoi anth.| |humin hoi anthropoi kai houtos kai humeis | |humeis poieite autois | |homoios poieite autois. | hos didote houtos | vi. 38. didote, kai |dothaesetai humin. |dothaesetai humin. vii. 2. en ho gar | hos krinete houtos | vi. 37. kai mae krimati krinete |krithaesetai humin. |krinete kai ou mae krithaesesthe. | |krithaete. | hos chraesteuesthe | |houtos chraesteuthaesetai| |humin. | kai en ho metro | ho metro metreite en | vi. 38. to gar auto metreite |auto metraethaesetai |metro ho metreite metraethaesetai humin. |humin. |antimetraethaesetai | |humin. We are to determine whether this quotation was taken from the Canonical Gospels. Let us try to balance the arguments on both sides as fairly as possible. Dr. Lightfoot writes in his note upon the passage as follows: 'As Clement's quotations are often very loose, we need not go beyond the Canonical Gospels for the source of this passage. The resemblance to the original is much closer here, than it is for instance in his account of Rahab above, § 12. The hypothesis therefore that Clement derived the saying from oral tradition, or from some lost Gospel, is not needed.' (1) No doubt it is true that Clement does often quote loosely. The difference of language, taking the parallel clauses one by one, is not greater than would be found in many of his quotations from the Old Testament. (2) Supposing that the order of St. Luke is followed, there will be no greater dislocation than e.g. in the quotation from Deut. ix. 12-14 and Exod. xxxii. (7, 8), 11, 31, 32 in c. liii, and the backward order of the quotation would have a parallel in Clem. Hom. xvi. 13, where the verses Deut. xiii. 1-3, 5, 9 are quoted in the order Deut. xiii. 1-3, 9, 5, 3,--and elsewhere. The composition of a passage from different places in the same book, or more often from places in different books, such as would be the case if Clement was following Matthew, frequently occurs in his quotations from the Old Testament. (3) We have no positive evidence of the presence of this passage in any non- extant Gospel. (4) Arguments from the manner of quoting the Old Testament to the manner of quoting the New must always be to a certain extent _a fortiori_, for it is undeniable that the New Testament did not as yet stand upon the same footing of respect and authority as the Old, and the scarcity of MSS. must have made it less accessible. In the case of converts from Judaism, the Old Testament would have been largely committed to memory in youth, while the knowledge of the New would be only recently acquired. These considerations seem to favour the hypothesis that Clement is quoting from our Gospels. But on the other hand it may be urged, (1) that the parallel adduced by Dr. Lightfoot, the story of Rahab, is not quite in point, because it is narrative, and narrative both in Clement and the other writers of his time is dealt with more freely than discourse. (2) The passage before us is also of greater length than is usual in Clement's free quotations. I doubt whether as long a piece of discourse can be found treated with equal freedom, unless it is the two doubtful cases in c. viii and c. xxix. (3) It will not fail to be noticed that the passage as it stands in Clement has a roundness, a compactness, a balance of style, which give it an individual and independent appearance. Fusions effected by an unconscious process of thought are, it is true, sometimes marked by this completeness; still there is a difficulty in supposing the terse antitheses of the Clementine version to be derived from the fuller, but more lax and disconnected, sayings in our Gospels. (4) It is noticed in 'Supernatural Religion' [Endnote 65:1] that the particular phrase [Greek: chraesteusthe] has at least a partial parallel in Justin [Greek: ginesthe chraestoi kai oiktirmones], though it has none in the Canonical Gospels. This may seem to point to a documentary source no longer extant. Doubtless light would be thrown upon the question if we only knew what was the common original of the two Synoptic texts. How do they come to be so like and yet so different as they are? How do they come to be so strangely broken up? The triple synopsis, which has to do more with narrative, presents less difficulty, but the problem raised by these fragmentary parallelisms in discourse is dark and complex in the extreme; yet if it were only solved it would in all probability give us the key to a wide class of phenomena. The differences in these extra-canonical quotations do not exceed the differences between the Synoptic Gospels themselves; yet by far the larger proportion of critics regard the resemblances in the Synoptics as due to a common written source used either by all three or by two of them. The critics have not however, I believe, given any satisfactory explanation of the state of dispersion in which the fragments of this latter class are found. All that can be at present done is to point out that the solution of this problem and that of such quotations as the one discussed in Clement hang together, and that while the one remains open the other must also. Looking at the arguments on both sides, so far as we can give them, I incline on the whole to the opinion that Clement is not quoting directly from our Gospels, but I am quite aware of the insecure ground on which this opinion rests. It is a nice balance of probabilities, and the element of ignorance is so large that the conclusion, whatever it is, must be purely provisional. Anything like confident dogmatism on the subject seems to me entirely out of place. Very much the same is to be said of the second passage in c. xlvi compared with Matt. xxvi. 24, xviii. 6, or Luke xvii. 1, 2. It hardly seems necessary to give the passage in full, as this is already done in 'Supernatural Religion,' and it does not differ materially from that first quoted, except that it is less complicated and the supposition of a quotation from memory somewhat easier. The critic indeed dismisses the question summarily enough. He says that 'the slightest comparison of the passage with our Gospels is sufficient to convince any unprejudiced mind that it is neither a combination of texts nor a quotation from memory' [Endnote 66:1]. But this very confident assertion is only the result of the hasty and superficial examination that the author has given to the facts. He has set down the impression that a modern might receive, at the first blush, without having given any more extended study to the method of the patristic quotations. I do not wish to impute blame to him for this, because we are all sure to take up some points superficially; but the misfortune is that he has spent his labour in the wrong place. He has, in a manner, revived the old ecclesiastical argument from authority by heaping together references, not always quite digested and sifted, upon points that often do not need them, and he has neglected that consecutive study of the originals which alone could imbue his mind with their spirit and place him at the proper point of view for his enquiry. The hypothesis that Clement's quotation is made _memoriter_ from our Gospel is very far from being inadmissible. Were it not that the other passage seems to lean the other way, I should be inclined to regard it as quite the most probable solution. Such a fusion is precisely what _would_ and frequently _does_ take place in quoting from memory. It is important to notice the key phrases in the quotation. The opening phrases [Greek: ouai to anthropo ekeino; kalon aen auto ei ouk egennaethae] are found _exactly_ (though with omissions) in Matt. xxvi. 24. Clement has in common with the Synoptists all the more marked expressions but two, [Greek: skandalisai] ([Greek: -sae] Synoptics), the unusual word [Greek: mulos] (Matt., Mark), [Greek: katapontisthaenai] ([Greek: -thae] Matt.), [Greek: eis taen thalassan] (Mark, Luke), [Greek: hena ton mikron] ([Greek: mou] Clement, [Greek: touton] Synoptics). He differs from them, so far as phraseology is concerned, only in writing _once_ (the second time he agrees with the Synoptics) [Greek: ton eklekton mou] for [Greek: ton mikron touton], by an easy paraphrase, and [Greek: peritethaenai] where Mark and Luke have [Greek: perikeitai] and Matthew [Greek: kremasthae]. But on the other hand, it should be noticed that Matthew has, besides this variation, [Greek: en to pelagei taes thalassaes], where the two companion Gospels have [Greek: eis taen thalassan]; where he has [Greek: katapontisthae], Mark has [Greek: beblaetai] and Luke [Greek: erriptai]; and in the important phrase for 'it were better' all the three Gospels differ, Matthew having [Greek: sumpherei], Mark [Greek: kalon estin], and Luke [Greek: lusitelei]; so that it seems not at all too much to say that Clement does not differ from the Synoptics more than they differ from each other. The remarks that the author makes, in a general way, upon these differences lead us to ask whether he has ever definitely put to himself the question, How did they arise? He must be aware that the mass of German authorities he is so fond of quoting admit of only two alternatives, that the Synoptic writers copied either from the same original or from each other, and that the idea of a merely oral tradition is scouted in Germany. But if this is the case, if so great a freedom has been exercised in transcription, is it strange that Clement (or any other writer) should be equally free in quotation? The author rightly notices--though he does not seem quite to appreciate its bearing--the fact that Marcion and some codices (of the Old Latin translation) insert, as Clement does, the phrase [Greek: ei ouk egennaethae ae] in the text of St. Luke. Supposing that this were the text of St. Luke's Gospel which Clement had before him, it would surely be so much easier to regard his quotation as directly taken from the Gospel; but the truer view perhaps would be that we have here an instance (and the number of such instances in the older MSS. is legion) of the tendency to interpolate by the insertion of parallel passages from the same or from the other Synoptic Gospels. Clement and Marcion (with the Old Latin) will then confirm each other, as showing that even at this early date the two passages, Matt. xxvi. 24 and Matt. xviii. 6 (Luke xvii. 2), had already begun to be combined. There is one point more to be noticed before we leave the Epistle of Clement. There is a quotation from Isaiah in this Epistle which is common to it with the first two Synoptics. Of this Volkmar writes as follows, giving the words of Clement, c. xv, 'The Scripture says somewhere, This people honoureth me with their lips, but their heart is far from me,' ([Greek: houtos ho laos tois cheilesin me tima hae de kardia auton porro apestin ap' emou]). 'This "Scripture" the writer found in Mark vii. 6 (followed in Matt. xv. 8), and in that shape he could not at once remember where it stood in the Old Testament. It is indeed Mark's peculiar reproduction of Is. xxix. 13, in opposition to the original and the LXX. A further proof that the Roman Christian has here our Synoptic text in his mind, may be taken from c. xiii, where he quotes Jer. ix. 24 with equal divergence from the LXX, after the precedent of the Apostle (1 Cor. i. 31, 2 Cor. x. 17) whose letters he expressly refers to (c. xlvii) [Endnote 69:1]. It is difficult here to avoid the conclusion that Clement is quoting the Old Testament through the medium of our Gospels. The text of the LXX is this, [Greek: engizei moi ho laos houtos en to stomati autou kai en tois cheilesin auton timosin me]. Clement has the passage exactly as it is given in Mark ([Greek: ho laos houtos] Matt.), except that he writes [Greek: apestin] where both of the Gospels have [Greek: apechei] with the LXX. The passage is not Messianic, so that the variation cannot be referred to a Targum; and though A. and six other MSS. in Holmes and Parsons omit [Greek: en to stomati autou] (through wrong punctuation-- Credner), still there is no MS. authority whatever, and naturally could not be, for the omission of [Greek: engizei moi ... kai] and for the change of [Greek: timosin] to [Greek: tima]. There can be little doubt that this was a free quotation in the original of the Synoptic Gospels, and it is in a high degree probable that it has passed through them into Clement of Rome. It might perhaps be suggested that Clement was possibly quoting the earlier document, the original of our Synoptics, but this suggestion seems to be excluded both by his further deviation from the LXX in [Greek: apestin], and also by the phenomena of the last quotation we have been discussing, which are certainly of a secondary character. Altogether I cannot but regard this passage as the strongest evidence we possess for the use of the Synoptic Gospels by Clement; it seems to carry the presumption that he did use them up to a considerable degree of probability. It is rather singular that Volkmar, whose speculations about the Book of Judith we have seen above, should be so emphatic as he is in asserting the use of all three Synoptics by Clement. We might almost, though not quite, apply with a single change to this critic a sentence originally levelled at Tischendorf, to the intent that 'he systematically adopts the latest (earliest) possible or impossible dates for all the writings of the first two centuries,' but he is able to admit the use of the first and third Synoptics (the publication of which he places respectively in 100 and 110 A.D.) by throwing forward the date of Clement's Epistle, through the Judith-hypothesis, to A.D. 125. We may however accept the assertion for what it is worth, as coming from a mind something less than impartial, while we reject the concomitant theories. For my own part I do not feel able to speak with quite the same confidence, and yet upon the whole the evidence, which on a single instance might seem to incline the other way, does appear to favour the conclusion that Clement used our present Canonical Gospels. 2. There is not, so far as I am aware, any reason to complain of the statement of opinion in 'Supernatural Religion' as to the date of the so-called Epistle of Barnabas. Arguing then entirely from authority, we may put the _terminus ad quem_ at about 130 A.D. The only writer who is quoted as placing it later is Dr. Donaldson, who has perhaps altered his mind in the later edition of his work, as he now writes: 'Most (critics) have been inclined to place it not later than the first quarter of the second century, and all the indications of a date, though very slight, point to this period' [Endnote 71:1]. The most important issue is raised on a quotation in c. iv, 'Many are called but few chosen,' in the Greek of the Codex Sinaiticus [Greek: [prosechomen, maepote, hos gegraptai], polloi klaetoi, oligoi de eklektoi eurethomen.] This corresponds exactly with Matt. xxii. 14, [Greek: polloi gar eisin klaetoi, oligoi de eklektoi]. The passage occurs twice in our present received text of St. Matthew, but in xx. 16 it is probably an interpolation. There also occurs in 4 Ezra (2 Esdras) viii. 3 the sentence, 'Many were created but few shall be saved' [Endnote 71:2]. Our author spends several pages in the attempt to prove that this is the original of the quotation in Barnabas and not the saying in St. Matthew. We have the usual positiveness of statement: 'There can be no doubt that the sense of the reading in 4 Ezra is exactly that of the Epistle.' 'It is impossible to imagine a saying more irrelevant to its context than "Many are called but few chosen" in Matt. xx. 16,' where it is indeed spurious, though the relevancy of it might very well be maintained. In Matt. xxii. 14, where the saying is genuine, 'it is clear that the facts distinctly contradict the moral that "few are chosen."' When we come to a passage with a fixed idea it is always easy to get out of it what we wish to find. As to the relevancy or irrelevancy of the clause in Matt. xxii. 14 I shall say nothing, because it is in either case undoubtedly genuine. But it is surely a strange paradox to maintain that the words 'Many were created but few shall be saved' are nearer in meaning to 'Many are called but few chosen' than the repetition of those very words themselves. Our author has forgotten to notice that Barnabas has used the precise word [Greek: klaetoi] just before; indeed it is the very point on which his argument turns, 'because we are called do not let us therefore rest idly upon our oars; Israel was called to great privileges, yet they were abandoned by God as we see them; let us therefore also take heed, for, as it is written, many are called but few chosen.' I confess I find it difficult to conceive anything more relevant, and equally so to see any special relevancy, in the vague general statement 'Many were created but few shall be saved.' But even if it were not so, if it were really a question between similarity of context on the one hand and identity of language on the other, there ought to be no hesitation in declaring that to be the original of the quotation in which the language was identical though the context might be somewhat different. Any one who has studied patristic quotations will know that context counts for very little indeed. What could be more to all appearance remote from the context than the quotation in Heb. i. 7, 'Who maketh his angels spirits and his ministers a flaming fire'? where the original is certainly referring to the powers of nature, and means 'who maketh the winds his messengers and a flame of fire his minister;' with the very same sounds we have a complete inversion of the sense. This is one of the most frequent phenomena, as our author cannot but know [Endnote 73:1]. Hilgenfeld, in his edition of the Epistle of Barnabas, repels somewhat testily the imputation of Tischendorf, who criticises him as if he supposed that the saying in St. Matthew was not directly referred to [Endnote 73:2]. This Hilgenfeld denies to be the case. In regard to the use of the word [Greek: gegraptai] introducing the quotation, the same writer urges reasonably enough that it cannot surprise us at a time when we learn from Justin Martyr that the Gospels were read regularly at public worship; it ought not however to be pressed too far as involving a claim to special divine inspiration, as the same word is used in the Epistle in regard to the apocryphal book of Enoch, and it is clear also from Justin that the Canon of the Gospels was not yet formed but only forming. The clause, 'Give to every one that asketh of thee' [Greek: panti to aitounti se didou], though admitted into the text of c. xix by Hilgenfeld and Weizsäcker, is wanting in the Sinaitic MS., and the comparison with Luke vi. 30 or Matt. v. 42 therefore cannot be insisted upon. The passage '[in order that He might show that] He came not to call the righteous but sinners' ([Greek: hina deixae hoti ouk aelthen kalesai dikaious alla amartolous] [Endnote 74:1]) is removed by the hypothesis of an interpolation which is supported by a precarious argument from Origen, and also by the fact that [Greek: eis metanoian] has been added (clearly from Luke v. 32) by later hands both to the text of Barnabas and in Matt. ix. 13 [Endnote 74:2]. This theory of an interpolation is easily advanced, and it is drawn so entirely from our ignorance that it can seldom be positively disproved, but it ought surely to be alleged with more convincing reasons than any that are put forward here. We now possess six MSS. of the Epistle of Barnabas, including the famous Codex Sinaiticus, the accuracy of which in the Biblical portions can be amply tested, and all of these six MSS., without exception, contain the passage. The addition of the words [Greek: eis metanoian] represents much more the kind of interpolations that were at all habitual. The interpolation hypothesis, as I said, is easily advanced, but the _onus probandi_ must needs lie heavily against it. In accepting the text as it stands we simply obey the Baconian maxim _hypotheses non fingimus_, but it is strange, and must be surprising to a philosophic mind, to what an extent the more extreme representatives of the negative criticism have gone back to the most condemned parts of the scholastic method; inconvenient facts are explained away by hypotheses as imaginary and unverifiable as the 'cycles and epicycles' by which the schoolmen used to explain the motions of the heavenly bodies. 'If however,' the author continues, 'the passage 'originally formed part of the text, it is absurd to affirm that it is any proof of the use or existence of the first Gospel.' 'Absurd' is under the circumstances a rather strong word to use; but, granting that it would have been even 'absurd' to allege this passage, if it had stood alone, as a sufficient proof of the use of the Gospel, it does not follow that there can be any objection to the more guarded statement that it invests the use of the Gospel with a certain antecedent probability. No doubt the quotation _may_ have been made from a lost Gospel, but here again [Greek: eis aphanes ton muthon anenenkas ouk echei elenchon]-- there is no verifying that about which we know nothing. The critic may multiply Gospels as much as he pleases and an apologist at least will not quarrel with him, but it would be more to the point if he could prove the existence in these lost writings of matter _conflicting_ with that contained in the extant Gospels. As it is, the only result of these unverifiable hypotheses is to raise up confirmatory documents in a quarter where apologists have not hitherto claimed them. We are delaying, however, too long upon points of quite secondary importance. Two more passages are adduced; one, an application of Ps. cx (The Lord said unto my Lord) precisely as in Matt. xxii. 44, and the other a saying assigned to our Lord, 'They who wish to see me and lay hold on my kingdom must receive me through affliction and suffering.' Of neither of these can we speak positively. There is perhaps a slight probability that the first was suggested by our Gospel, and considering the character of the verifiable quotations in Barnabas, which often follow the sense only and not the words, the second may be 'a free reminiscence of Matt. xvi. 24 compared with Acts xiv. 22,' but it is also possible that it may be a saying quoted from an apocryphal Gospel. It should perhaps be added that Lardner and Dr. Westcott both refer to a quotation of Zech. xiii. 7 which appears in the common text of the Epistle in a form closely resembling that in which the quotation is given in Matt. xxvi. 31 and diverging from the LXX, but here again the Sinaitic Codex varies, and the text is too uncertain to lay stress upon, though perhaps the addition [Greek: taes poimnaes] may incline the balance to the view that the text of the Gospel has influenced the form of the quotation [Endnote 76:1]. The general result of our examination of the Epistle of Barnabas may perhaps be stated thus, that while not supplying by itself certain and conclusive proof of the use of our Gospels, still the phenomena accord better with the hypothesis of such a use. This Epistle stands in the second line of the evidence, and as a witness is rather confirmatory than principal. 3. After Dr. Lightfoot's masterly exposition there is probably nothing more to be said about the genuineness, date, and origin of the Ignatian Epistles. Dr. Lightfoot has done in the most lucid and admirable manner just that which is so difficult to do, and which 'Supernatural Religion' has so signally failed in doing; he has succeeded in conveying to the reader a true and just sense of the exact weight and proportion of the different parts of the evidence. He has avoided such phrases as 'absurd,' 'impossible,' 'preposterous,' that his opponent has dealt in so freely, but he has weighed and balanced the evidence piece by piece; he has carefully guarded his language so as never to let the positiveness of his conclusion exceed what the premises will warrant; he has dealt with the subject judicially and with a full consciousness of the responsibility of his position [Endnote 77:1]. We cannot therefore, I think, do better than adopt Dr. Lightfoot's conclusion as the basis of our investigation, and treat the Curetonian (i.e. the three short Syriac) letters as (probably) 'the work of the genuine Ignatius, while the Vossian letters (i.e. the shorter Greek recension of seven Epistles) are accepted as valid testimony at all events for the middle of the second century--the question of the genuineness of the letters being waived.' The Curetonian Epistles will then be dated either in 107 or in 115 A.D., the two alternative years assigned to the martyrdom of Ignatius. In the Epistle to Polycarp which is given in this version there is a parallel to Matt. x. 16, 'Be ye therefore wise as serpents and harmless as doves.' The two passages may be compared thus:-- _Ign. ad Pol._ ii. [Greek: Psronimos ginou hos ophis en apasin kai akeaios osei perisetera.] _Matt._ x. 16. [Greek: Ginesthe oun psronimoi hos oi opheis kai akeaioi hos ai peristerai.] We should naturally place this quotation in the second column of our classified arrangement, as presenting a slight variation. At the same time we should have little hesitation in referring it to the passage in our Canonical Gospel. All the marked expressions are identical, especially the precise and selected words [Greek: phronimos] and [Greek: akeraios]. It is however possible that Ignatius may be quoting, not directly from our Gospel, but from one of the original documents (such as Ewald's hypothetical 'Spruch-sammlung') out of which our Gospel was composed--though it is somewhat remarkable that this particular sentence is wanting in the parallel passage in St. Luke (cf. Luke x. 3). This may be so or not; we have no means of judging. But it should at any rate be remembered that this original document, supposing it to have had a substantive existence, most probably contained repeated references to miracles. The critics who refer Matt. x. 16 to the document in question, also agree in referring to it Matt. vii. 22, x. 8, xi. 5, xii. 24 foll., &c., which speak distinctly of miracles, and precisely in that indirect manner which is the best kind of evidence. Therefore if we accept the hypothesis suggested in 'Supernatural Religion'--and it is a mere hypothesis, quite unverifiable--the evidence for miracles would not be materially weakened. The author would, I suppose, admit that it is at least equally probable that the saying was quoted from our present Gospel. This probability would be considerably heightened if the allusion to 'the star' in the Syriac of Eph. xix has, as it appears to have, reference to the narrative of Matt. ii. In the Greek or Vossian version of the Epistle it is expanded, 'How then was He manifested to the ages? A star shone in heaven above all the stars, and the light thereof was unspeakable, and the strangeness thereof caused astonishment' ([Greek: Pos oun ephanerothae tois aoisin; Astaer en ourano elampsen huper pantas tous asteras, kai to phos autou aneklalaeton aen, kai xenismon pareichen hae kainotaes autou]). This is precisely, one would suppose, the kind of passage that might be taken as internal evidence of the genuineness of the Curetonian and later character of the Vossian version. The Syriac ([Greek: hatina en haesouchia Theou to asteri] [or [Greek: apo tou asteros]] [Greek: eprachthae]), abrupt and difficult as it is, does not look like an epitome of the Greek, and the Greek has exactly that exaggerated and apocryphal character which would seem to point to a later date. It corresponds indeed somewhat nearly to the language of the Protevangelium of James, §21, [Greek: eidomen astera pammegethae lampsanta en tois astrois tou ouranou kai amblunonta tous allous asteras hoste mae phainesthai autous]. Both in the Protevangelium and in the Vossian Ignatius we see what is clearly a developement of the narrative in St. Matthew. If the Vossian Epistles are genuine, then by showing the existence of such a developement at so early a date they will tend to throw back still further the composition of the Canonical Gospel. If the Syriac version, on the other hand, is the genuine one, it will be probable that Ignatius is directly alluding to the narrative which is peculiar to the first Evangelist. These are (so far as I am aware) the only coincidences that are found in the Curetonian version. Their paucity cannot surprise us, as in the same Curetonian text there is not a single quotation from the Old Testament. One Old Testament quotation and two Evangelical allusions occur in the Epistle to the Ephesians, which is one of the three contained in Cureton's MS.; the fifth and sixth chapters, however, in which they are found, are wanting in the Syriac. The allusions are, in Eph. v, 'For if the prayer of one or two have such power, how much more that of the bishop and of the whole Church,' which appears to have some relation to Matt. xviii. 19 ('If two of you shall agree' &c.), and in Eph. vi, 'For all whom the master of the house sends to be over his own household we ought to receive as we should him that sent him,' which may be compared with Matt. x. 40 ('He that receiveth you' &c.). Both these allusions have some probability, though neither can be regarded as at all certain. The Epistle to the Trallians has one coincidence in c. xi, 'These are not plants of the Father' ([Greek: phyteia Patros]), which recalls the striking expression of Matt. xv. 13, 'Every plant ([Greek: pasa phyteia]) that my heavenly Father hath not planted shall be rooted up.' This is a marked metaphor, and it is not found in the other Synoptics; it is therefore at least more probable that it is taken from St. Matthew. The same must be said of another remarkable phrase in the Epistle to the Smyrnaeans, c. vi, [Greek: ho choron choreito] ([Greek: ho dynamenos chorein choreito], Matt. xix. 12), and also of the statement in c. i. of the same Epistle that Jesus was baptized by John 'that He might fulfil all righteousness' ([Greek: hina plaerothae pasa dikaiosynae hup' autou]). This corresponds with the language of Matt. iii. 15 ([Greek: houtos gar prepon estin haemin plaerosai pasan dikaiosynaen]), which also has no parallel in the other Gospels. The use of the phrase [Greek: plaerosai pasan dikaiosynaen] is so peculiar, and falls in so entirely with the characteristic Christian Judaizing of our first Evangelist, that it seems especially unreasonable to refer it to any one else. There is not the smallest particle of evidence to connect it with the Gospel according to the Hebrews to which our author seems to hint that it may belong; indeed all that we know of that Gospel may be said almost positively to exclude it. In this Gospel our Lord is represented as saying, when His mother and His brethren urge that He should accept baptism from John, 'What have I sinned that I should go and be baptized by him?' and it is almost by compulsion that He is at last induced to accompany them. It will be seen that this is really an _opposite_ version of the event to that of Ignatius and the first Gospel, where the objection comes from _John_ and is overruled by our Lord Himself [Endnote 81:1]. There is however one quotation, introduced as such, in this same Epistle, the source of which Eusebius did not know, but which Origen refers to the 'Preaching of Peter' and Jerome seems to have found in the Nazarene version of the 'Gospel according to the Hebrews.' This phrase is attributed to our Lord when He appeared 'to those about Peter and said to them, Handle Me and see that I am not an incorporeal spirit' ([Greek: psaelaphaesate me, kai idete, hoti ouk eimi daimonion asomaton]). But for the statement of Origen that these words occurred in the 'Preaching of Peter' they might have been referred without much difficulty to Luke xxiv. 39. The Preaching of Peter seems to have begun with the Resurrection, and to have been an offshoot rather in the direction of the Acts than the Gospels [Endnote 81:2]. It would not therefore follow from the use of it by Ignatius here, that the other quotations could also be referred to it. And, supposing it to be taken from the 'Gospel according to the Hebrews,' this would not annul what has been said above as to the reason for thinking that Ignatius (or the writer who bears his name) cannot have used that Gospel systematically and alone. 4. Is the Epistle which purports to have been written by Polycarp to the Philippians to be accepted as genuine? It is mentioned in the most express terms by Irenaeus, who declares himself to have been a disciple of Polycarp in his early youth, and speaks enthusiastically of the teaching which he then received. Irenaeus was writing between the years 180-190 A.D., and Polycarp is generally allowed to have suffered martyrdom about 167 or 168 [Endnote 82:1]. But the way in which Irenaeus speaks of the Epistle is such as to imply, not only that it had been for some time in existence, but also that it had been copied and disseminated and had attained a somewhat wide circulation. He is appealing to the Catholic tradition in opposition to heretical teaching such as that of Valentinus and Marcion, and he says, 'There is an Epistle written by Polycarp to the Philippians of great excellence [Greek: hikanotatae], from which those who wish to do so and who care for their own salvation may learn both the character of his faith and the preaching of the truth' [Endnote 82:2]. He would hardly have used such language if he had not had reason to think that the Epistle was at least fairly accessible to the Christians for whom he is writing. But allowing for the somewhat slow (not too slow) multiplication and dissemination of writings among the Christians, this will throw back the composition of the letter well into the lifetime of Polycarp himself. In any case it must have been current in circles immediately connected with Polycarp's person. Against external evidence such as this the objections that are brought are really of very slight weight. That which is reproduced in 'Supernatural Religion' from an apparent contradiction between c. ix and c. xiii, is dismissed even by writers such as Ritschl who believe that one or both chapters are interpolated. In c. ix the martyrdom of Ignatius is upheld as an example, in c. xiii Polycarp asks for information about Ignatius 'et de his qui cum eo sunt,' apparently as if he were still living. But, apart from the easy and obvious solution which is accepted by Ritschl, following Hefele and others, [Endnote 83:1] that the sentence is extant only in the Latin translation and that the phrase 'qui cum eo sunt' is merely a paraphrase for [Greek: ton met' autou]; apart from this, even supposing the objection were valid, it would prove nothing against the genuineness of the Epistle. It might be taken to prove that the second passage is an interpolation; but a contradiction between two passages in the same writing in no way tends to show that that writing is not by its ostensible author. But surely either interpolator or forger must have had more sense than to place two such gross and absurd contradictions within about sixty lines of each other. An argument brought by Dr. Hilgenfeld against the date dissolves away entirely on examination. He thinks that the exhortation Orate pro regibus (et potestatibus et principibus) in c. xii must needs refer to the double rule of Antoninus Pius (147 A.D.) or Marcus Aurelius and Lucius Verus (161 A.D.). But the writer of the Epistle is only reproducing the words of St. Paul in 1 Tim. ii. 2 ([Greek: parakalo ... poieisthai deaeseis ... hyper basileon kai panton ton en hyperochae onton]). The passage is wrongly referred in 'Supernatural Religion' to 1 Pet. ii. 17 [Endnote 84:1]. It is very clear that the language of Polycarp, like that of St. Paul, is quite general. In order to limit it to the two Caesars we should have had to read [Greek: hyper ton basileon]. The allusions which Schwegler finds to the Gnostic heresies are explained when that critic at the end of his argument objects to the Epistle that it makes use of a number of writings 'the origin of which must be placed in the second century, such as the Acts, 1 Peter, the Epistles to the Philippians and to the Ephesians, and 1 Timothy.' The objection belongs to the gigantic confusion of fact and hypothesis which makes up the so-called Tübingen theory, and falls to the ground with it. It should be noticed that those who regard the Epistle as interpolated yet maintain the genuineness of those portions which are thought to contain allusions to the Gospels. Ritschl states this [Endnote 84:2]; Dr. Donaldson confines the interpolation to c. xiii [Endnote 84:3]; and Volkmar not only affirms with his usual energy the genuineness of these portions of the Epistle, but he also asserts that the allusions are really to our Gospels [Endnote 84:4]. The first that meets us is in c. ii, 'Remembering what the Lord said teaching, judge not that ye be not judged; forgive and it shall be forgiven unto you; pity that ye may be pitied; with what measure ye mete it shall be measured unto you again; and that blessed are the poor and those who are persecuted for righteousness' sake, for theirs is the kingdom of God' [Endnote 85:1]. This passage (if taken from our Gospels) is not a continuous quotation, but is made up from Luke vi. 36-38, 20, Matt. v. 10, or of still more _disjecta membra_ of St. Matthew. It will be seen that it covers very similar ground with the quotation in Clement, and there is also a somewhat striking point of similarity with that writer in the phrase [Greek: eleeite hina eleaetheate]. There is moreover a closer resemblance than to our Gospels in the clause [Greek: aphiete kai aphethaesetai humin]. But the order of the clauses is entirely different from that in Clement, and the first clause [Greek: mae krinete hina mae krithaete] is identical with St. Matthew and more nearly resembles the parallel in St. Luke than in Clement. These are perplexing phenomena, and seem to forbid a positive judgment. It would be natural to suppose, and all that we know of the type of doctrine in the early Church would lead us to believe, that the Sermon on the Mount would be one of the most familiar parts of Christian teaching, that it would be largely committed to memory and quoted from memory. There would be no difficulty in employing that hypothesis here if the passage stood alone. The breaking up of the order too would not surprise us when we compare the way in which the same discourse appears in St. Luke and in St. Matthew. But then comes in the strange coincidence in the single clause with Clement; and there is also another curious phenomenon, the phrase [Greek: aphiete kai aphethaesetai humin] compared with Luke's [Greek: apoluete kai apoluthaesesthe] has very much the appearance of a parallel translation from the same Aramaic original, which may perhaps be the famous 'Spruch-sammlung.' This might however be explained as the substitution of synonymous terms by the memory. There is I believe nothing in the shape of direct evidence to show the presence of a different version of the Sermon on the Mount in any of the lost Gospels, and, on the other hand, there are considerable traces of disturbance in the Canonical text (compare e.g. the various readings on Matt. v. 44). It seems on the whole difficult to construct a theory that shall meet all the facts. Perhaps a mixed hypothesis would be best. It is probable that memory has been to some extent at work (the form of the quotation naturally suggests this) and is to account for some of Polycarp's variations; at the same time I cannot but think that there has been somewhere a written version different from our Gospels to which he and Clement have had access. There are several other sayings which seem to belong to the Sermon on the Mount; thus in c. vi, 'If we pray the Lord to forgive us we also ought to forgive' (cf. Matt. vi. 14 sq.); in c. viii, 'And if we suffer for His name let us glorify Him' (cf. Matt. v. 11 sq.); in c. xii, 'Pray for them that persecute you and hate you, and for the enemies of the cross; that your fruit may be manifest in all things, that ye may be therein perfect' (cf. Matt. v. 44, 48). All these passages give the sense, but only the sense, of the first (and partly also of the third) Gospel. There is however one quotation which coincides verbally with two of the Synoptics [Praying the all-seeing God not to lead us into temptation, as the Lord said], The spirit indeed is willing but the flesh is weak ([Greek: to men pneuma prothumon, hae de sarx asthenaes], Matt., Mark, Polycarp; with the introductory clause compare, not Matt. vi. 13, but xxvi. 41). In the cases where the sense alone is given there is no reason to think that the writer intends to give more. At the same time it will be observed that all the quotations refer either to the double or triple synopsis where we have already proof of the existence of the saying in question in more than a single form, and not to those portions that are peculiar to the individual Evangelists. The author of 'Supernatural Religion' is therefore not without reason when he says that they may be derived from other collections than our actual Gospels. The possibility cannot be excluded. It ought however to be borne in mind that if such collections did exist, and if Polycarp's allusions or quotations are to be referred to them, they are to the same extent evidence that these hypothetical collections did not materially differ from our present Gospels, but rather bore to them very much the same relation that they bear to each other. And I do not know that we can better sum up the case in regard to the Apostolic Fathers than thus; we have two alternatives to choose between, either they made use of our present Gospels, or else of writings so closely resembling our Gospels and so nearly akin to them that their existence only proves the essential unity and homogeneity of the evangelical tradition. CHAPTER IV. JUSTIN MARTYR. Hitherto the extant remains of Christian literature have been scanty and the stream of evangelical quotation has been equally so, but as we approach the middle of the second century it becomes much more abundant. We have copious quotations from a Gospel used about the year 140 by Marcion; the Clementine Homilies, the date of which however is more uncertain, also contain numerous quotations; and there are still more in the undoubted works of Justin Martyr. When I speak of quotations, I do not wish to beg the question by implying that they are necessarily taken from our present Gospels, I merely mean quotations from an evangelical document of some sort. This reservation has to be made especially in regard to Justin. Strictly according to the chronological order we should not have to deal with Justin until somewhat later, but it will perhaps be best to follow the order of 'Supernatural Religion,' the principle of which appears to be to discuss the orthodox writers first and heretical writings afterwards. Modern critics seem pretty generally to place the two Apologies in the years 147-150 A.D. and the Dialogue against Tryphon a little later. Dr. Keim indeed would throw forward the date of Justin's writings as far as from 155-160 on account of the mention of Marcion [Endnote 89:1], but this is decided by both Hilgenfeld [Endnote 89:2] and Lipsius to be too late. I see that Mr. Hort, whose opinion on such matters deserves high respect, comes to the conclusion 'that we may without fear of considerable error set down Justin's First Apology to 145, or better still to 146, and his death to 148. The Second Apology, if really separate from the First, will then fall in 146 or 147, and the Dialogue with Tryphon about the same time' [Endnote 89:3] No definite conclusion can be drawn from the title given by Justin to the work or works he used, that of the 'Memoirs' or 'Recollections' of the Apostles, and it will be best to leave our further enquiry quite unfettered by any assumption in respect to them. The title certainly does not of necessity imply a single work composed by the Apostles collectively [Endnote 89:4], any more than the parallel phrase 'the writings of the Prophets' [Endnote 89:5] ([Greek: ta sungrammata ton prophaeton]), which Justin couples with the 'Memoirs' as read together in the public services of the Church, implies a single and joint production on the part of the Prophets. This hypothesis too is open to the very great objection that so authoritative a work, if it existed, should have left absolutely no other trace behind it. So far as the title is concerned, the 'Memoirs of the Apostles' may be either a single work or an almost indefinite number. In one place Justin says that the Memoirs were composed 'by His Apostles and their followers' [Endnote 90:1], which seems to agree remarkably, though not exactly, with the statement in the prologue to St. Luke. In another he says expressly that the Memoirs are called Gospels ([Greek: ha kaleitai euangelia]) [Endnote 90:2]. This clause has met with the usual fate of parenthetic statements which do not quite fall in with preconceived opinions, and is dismissed as a 'manifest interpolation,' a gloss having crept into the text from the margin. It would be difficult to estimate the exact amount of probability for or against this theory, but possible at any rate it must be allowed to be; and though the _primâ facie_ view of the genuineness of the words is supported by another place in which a quotation is referred directly 'to the Gospel,' still too much ought not perhaps to be built on this clause alone. * * * * * A convenient distinction may be drawn between the material and formal use of the Gospels; and the most satisfactory method perhaps will be, to run rapidly through Justin's quotations, first with a view to ascertain their relation to the Canonical Gospels in respect to their general historical tenor, and secondly to examine the amount of verbal agreement. I will try to bring out as clearly as possible the double phenomena both of agreement and difference; the former (in regard to which condensation will be necessary) will be indicated both by touching in the briefest manner the salient points and by the references in the margin; the latter, which I have endeavoured to give as exhaustively as possible, are brought out by italics in the text. The thread of the narrative then, so far as it can be extracted from the genuine writings of Justin, will be much as follows [Endnote 91:1]. According to Justin the Messiah was born, without sin, of a [SIDENOTES] virgin _who_ was descended from [SIDENOTES] [Matt. 1.2-6.] David, Jesse, Phares, Judah, [Luke 3.31-34.] Jacob, Isaac, and Abraham, if not (the reading here is doubtful) from Adam himself. [Justin therefore, it may be inferred, had before him a genealogy, though not apparently, as the Canonical Gospels, that of Joseph but of Mary.] To Mary it was announced by the angel Gabriel [Luke 1.26.] that, while yet a virgin, the power of God, or of the Highest, [Luke 1.35.] should overshadow her and she should conceive and bear a Son [Luke 1.31.] [Matt. 1.21.] whose name she should call Jesus, because He should save His people from their sins. Joseph observing that Mary, his espoused, was with child was [Matt. 1.18-25.] warned in a dream not to put her away, because that which was in her womb was of the Holy Ghost. Thus the prophecy, [Matt. 1.23.] Is. vii. 14 (Behold the virgin &c.), was fulfilled. The mother of John the Baptist was [Luke 1.57.] Elizabeth. The birth-place of the Messiah had been indicated [Matt. 2.5, 6.] by the prophecy of Micah (v. 2, Bethlehem not the least among the princes of Judah). There He was born, as the Romans might learn from the census taken by Cyrenius the first _procurator_ [Greek: [Luke 2.1, 2.] epitropou] _of Judaea_. His life extended from Cyrenius to Pontius Pilate. So, in consequence of this the first census in Judaea, Joseph went up from Nazareth where he dwelt to [Luke 2.4.] Bethlehem _whence he was_, as a member of the tribe of Judah. The parents of Jesus could find no lodging in Bethlehem, so it [Luke 2.7.] came to pass that He was born _in a cave near the village_ and laid in a manger. At His birth [_ibid._] [Matt. 2.1.] there came Magi _from Arabia_, who knew by a star that had appeared in the _heaven_ that a [Matt. 2.2.] king had been born in Judaea. Having paid Him their homage [Matt. 2.11.] and offered gifts of gold, frankincense and myrrh, they were [Matt. 2.12.] warned not to return to Herod [Matt. 2. 1-7.] whom they had consulted on the way. He however not willing that the Child should escape, [Matt. 2.16.] ordered a massacre of _all_ the children in Bethlehem, fulfilling [Matt. 2.17, 18.] the prophecy of Jer. xxxi. 15 (Rachel weeping for her children &c.). Joseph and his wife meanwhile [Matt. 2.13-15.] with the Babe had fled to Egypt, for the Father resolved that He to whom He had given birth should not die before He had preached His word as a man. There they stayed [Matt. 2.22] until Archelaus succeeded Herod, and then returned. By process of nature He grew to the age of thirty years or [Luke 3.23.] more, _not comely of aspect_ (_as had been prophesied_), practising [Mark 6.3.] the trade of a carpenter, _making ploughs and yokes, emblems of righteousness_. He remained hidden till John, the herald of his coming, came forward, the [Matt 17.12, 13.] spirit of Elias being in him, and [Matt. 3.2.] as he _sat_ by the river Jordan [Luke 3.3.] cried to men to repent. As he [Matt. 3.4.] preached in his wild garb he declared that he was not the [John 1.19 ff.] Christ, but that One stronger [Matt. 3.11, 12.] than he was coming after him [Luke 3. 16, 17.] whose shoes he was not worthy to bear, &c. The later history of John Justin also mentions, [Matt. 14.3.] how, having been put in prison, [Luke 3.20.] at a feast on Herod's birthday [Matt. 14.6 ff.] he was beheaded at the instance of his sister's daughter. This [Matt. 17.11-13.] John was Elias who was to come before the Christ. At the baptism of Jesus _a fire was kindled on the Jordan_, and, as He went up out of the water, [Matt. 3.16.] the Holy Ghost alighted upon [Luke 3.21, 22.] Him, and a voice was heard from heaven _saying in the words of David_, 'Thou art My Son, _this day have I begotten Thee_.' After [Matt. 4.1, 9.] His baptism He was tempted by the devil, who ended by claiming homage from Him. To this Christ replied, 'Get thee behind [Matt 4.11.] Me, Satan,' &c. So the devil [Luke 4.13.] departed from Him at that time worsted and convicted. Justin knew that the words of Jesus were short and concise, not like those of a Sophist. That He wrought miracles _might be learnt from the Acts of Pontius Pilate, fulfilling Is. xxxv. 4-6._ [Matt. 9.29-31, Those who from their _birth_ were [Luke 18.35-43.] 32, 33. 1-8.] blind, dumb, lame, He healed-- [Luke 11.14 ff.] [Matt. 4.23.] indeed He healed all sickness and [Luke 5.17-26.] [Matt 9.18 ff.] disease--and He raised the dead. [Luke 8.41 ff.] _The Jews ascribed these miracles [Luke 7. 11-18.] to magic_. Jesus, too (like John, _whose mission ceased when He appeared in public_), began His ministry [Matt 4.17.] by proclaiming that the kingdom of heaven was at hand. Many precepts of the Sermon on the Mount Justin has preserved, [Matt 5.20.] the righteousness of the [Matt 5.28.] Scribes and Pharisees, the [Matt 5.29-32.] adultery of the heart, the offending [Matt 5.34, 37, eye, divorce, oaths, returning 39] [Matt 5.44.] good for evil, loving and praying [Matt 5.42.] for enemies, giving to those that [Luke 6.30.] [Matt 6.19, 20.] need, placing the treasure in [Matt 6.25-27.] heaven, not caring for bodily [Luke 12.22-24.] [Matt 5.45.] wants, but copying the mercy [Matt 6.21, &c.] and goodness of God, not acting from worldly motives--above all, [Matt 7.22, 23.] deeds not words. [Luke 13.26, 27.] Justin quotes sayings from [Matt. 8.11, 12.] the narrative of the centurion [Luke 13.28, 29.] [Matt. 9.13.] of Capernaum and of the feast [Luke 5.32.] in the house of Matthew. He [Matt. 10.1 ff.] has, the choosing of the twelve [Luke 6.13.] Apostles, with the name given [Mark 3.17.] to the sons of Zebedee, Boanerges or 'sons of thunder,' the com- mission of the Apostles, the [Luke 10.19.] [Matt. 11.12-15.] discourse after the departure of [Luke 16.16.] the messengers of John, the [Matt. 16.4.] sign of the prophet Jonas, the [Matt. 13.3 ff.] parable of the sower, Peter's [Luke 8.5 ff.] [Matt. 16.15-18.] confession, the announcement of [Luke 9.22.] [Matt. 16.21.] the Passion. From the account of the last journey and the closing scenes of our Lord's life, Justin has, [Matt. 19.16,17.] the history of the rich young [Luke 18.18,19.] [Matt. 21.1 ff.] man, the entry into Jerusalem, [Luke 19.29 ff.] the cleansing of the Temple, the [Luke 19.46.] [Matt. 22.11.] wedding garment, the controversial discourses about the [Luke 20.22-25.] [Matt. 22.21.] tribute money, the resurrection, [Luke 20.35,36.] [Matt. 22.37,38.] and the greatest commandment, [Matt. 23.2 ff.] those directed against the Pha- [Luke 11.42,52.] [Matt. 25.34,41.] risees and the eschatological [Matt. 25.14-30.] discourse, the parable of the talents. Justin's account of the institution of the Lord's Supper [Luke 22.19,20.] agrees with that of Luke. After [Matt. 26.30.] it Jesus sang a hymn, and taking [Matt. 26.36,37.] with Him three of His disciples to the Mount of Olives He was in an agony, His sweat falling in [Luke 22.42-44.] _drops_ (not necessarily of blood) to the ground. His captors surrounded Him _like the 'horned bulls' of Ps. xxii._ 11-14; there [Matt. 26.56.] was none to help, for His followers _to a man_ forsook Him. [Matt. 26.57 ff.] He was led both before the [Luke 22.66 ff.] Scribes and Pharisees and before [Matt. 27.11 ff.] Pilate. In the trial before Pilate [Luke 23.1 ff.] [Matt. 27.14] He kept silence, _as Ps. xxii._ 15. Pilate sent Him bound to Herod. [Luke 23.7.] Justin relates most of the incidents of the Crucifixion in detail, for confirmation of which he refers to the _Acts of Pilate_. He marks especially the fulfilment in various places of Ps. xxii. He has the piercing with nails, the casting of [Luke 24.40.] [Matt. 27.35.] lots and dividing of the garments, [Luke 23.34.] [Matt. 27.39 ff.] the _sneers_ of the crowd [Luke 23.35.] (somewhat expanded from the [Matt. 27.42.] Synoptics), and their taunt, _He who raised the dead_ let Him save [Matt. 27.46.] Himself; also the cry of despair, 'My God, My God, why hast Thou forsaken Me?' and the last words, 'Father, into Thy hands [Luke 23.46.] I commend My Spirit.' [Matt. 27.57-60.] The burial took place in the evening, the disciples being all [Matt. 26.31,56.] scattered in accordance with Zech. xiii. 7. On the third day, [Luke 24.21.] [Matt. 28.1 ff.] the day of the sun or the first [Luke 24.1 ff.] (or eighth) day of the week, Jesus rose from the dead. He then convinced His disciples that His sufferings had been prophe- [Luke 24.26, 46.] tically foretold and they repented [Luke 24.32.] of having deserted Him. Having given them His last commission they saw Him ascend up into [Luke 24.50.] heaven. Thus believing and having first waited to receive power from Him they went forth into all the world and preached the word of God. To this day [Matt. 28.19] Christians baptize in the name of the Father of all, and of our Saviour Jesus Christ, and of the Holy Ghost. [Matt. 28.12-15.] The Jews spread a story that the disciples stole the body of Jesus from the grave and so deceived men by asserting that He was risen from the dead and ascended into heaven. There is nothing in Justin (as in Luke xxiv, but cp. Acts i. 3) to show that the Ascension did not take place _on the same day_ as the Resurrection. I have taken especial pains in the above summary to bring out the points in which Justin way seem to differ from or add to the canonical narratives. But, without stopping at present to consider the bearing of these upon Justin's relation to the Gospels, I will at once proceed to make some general remarks which the summary seems to suggest. (1) If such is the outline of Justin's Gospel, it appears to be really a question of comparatively small importance whether or not he made use of our present Gospels in their present form. If he did not use these Gospels he used other documents which contained substantially the same matter. The question of the reality of miracles clearly is not affected. Justin's documents, whatever they were, not only contained repeated notices of the miracles in general, the healing of the lame and the paralytic, of the maimed and the dumb, and the raising of the dead--not only did they include several discourses, such as the reply to the messengers of John and the saying to the Centurion whose servant was healed, which have direct reference to miracles, but they also give marked prominence to the chief and cardinal miracles of the Gospel history, the Incarnation and the Resurrection. It is antecedently quite possible that the narrative of these events may have been derived from a document other than our Gospels; but, if so, that is only proof of the existence of further and independent evidence to the truth of the history. This document, supposing it to exist, is a surprising instance of the homogeneity of the evangelical tradition; it differs from the three Synoptic Gospels, nay, we may say even from the four Gospels, _less_ than they differ from each other. (2) But we may go further than this. If Justin really used a separate substantive document now lost, that document, to judge from its contents, must have represented a secondary, or rather a tertiary, stage of the evangelical literature; it must have implied the previous existence of our present Gospels. I do not now allude to the presence in it of added traits, such as the cave of the Nativity and the fire on Jordan, which are of the nature of those mythical details that we find more fully developed in the Apocryphal Gospels. I do not so much refer to these--though, for instance, in the case of the fire on Jordan it is highly probable that Justin's statement is a translation into literal fact of the canonical (and Justinian) saying, 'He shall baptize with the Holy Ghost and with fire'--but, on general grounds, the relation which this supposed document bears to the extant Gospels shows that it must have been in point of time posterior to them. The earlier stages of evangelical composition present a nucleus, with a more or less defined circumference, of unity, and outside of this a margin of variety. There was a certain body of narrative, which, in whatever form it was handed down--whether as oral or written--at a very early date obtained a sort of general recognition, and seems to have been as a matter of course incorporated in the evangelical works as they appeared. Besides this there was also other matter which, without such general recognition, had yet a considerable circulation, and, though not found in all, was embodied in more than one of the current compilations. But, as we should naturally expect, these two classes did not exhaust the whole of the evangelical matter. Each successive historian found himself able by special researches to add something new and as yet unpublished to the common stock. Thus, the first of our present Evangelists has thirty-five sections or incidents besides the whole of the first two chapters peculiar to himself. The third Evangelist has also two long chapters of preliminary history, and as many as fifty-six sections or incidents which have no parallel in the other Gospels. Much of this peculiar matter in each case bears an individual and characteristic stamp. The opening chapters of the first and third Synoptics evidently contain two distinct and independent traditions. So independent indeed are they, that the negative school of critics maintain them to be irreconcilable, and the attempts to harmonise them have certainly not been completely successful [Endnote 101:1]. These differences, however, show what rich quarries of tradition were open to the enquirer in the first age of Christianity, and how readily he might add to the stores already accumulated by his predecessors. But this state of things did not last long. As in most cases of the kind, the productive period soon ceased, and the later writers had a choice of two things, either to harmonise the conflicting records of previous historians, or to develope their details in the manner that we find in the Apocryphal Gospels. But if Justin used a single and separate document or any set of documents independent of the canonical, then we may say with confidence that that document or set of documents belonged entirely to this secondary stage. It possesses both the marks of secondary formation. Such details as are added to the previous evangelical tradition are just of that character which we find in the Apocryphal Gospels. But these details are comparatively slight and insignificant; the main tendency of Justin's Gospel (supposing it to be a separate composition) was harmonistic. The writer can hardly have been ignorant of our Canonical Gospels; he certainly had access, if not to them, yet to the sources, both general and special, from which they are taken. He not only drew from the main body of the evangelical tradition, but also from those particular and individual strains which appear in the first and third Synoptics. He has done this in the spirit of a true _desultor_, passing backwards and forwards first to one and then to the other, inventing no middle links, but merely piecing together the two accounts as best he could. Indeed the preliminary portions of Justin's Gospel read very much like the sort of rough _primâ facie_ harmony which, without any more profound study, most people make for themselves. But the harmonising process necessarily implies matter to harmonise, and that matter must have had the closest possible resemblance to the contents of our Gospels. If, then, Justin made use either of a single document or set of documents distinct from those which have become canonical, we conclude that it or they belonged to a later and more advanced stage of formation. But it should be remembered that the case is a hypothetical one. The author of 'Supernatural Religion' seems inclined to maintain that Justin did use such a document or documents, and not our Gospels. If he did, then the consequence above stated seems to follow. But I do not at all care to press this inference; it is no more secure than the premiss upon which it is founded. Only it seems to me that the choice lies between two alternatives and no more; either Justin used our Gospels, or else he used a document later than our Gospels and presupposing them. The reader may take which side of the alternative he pleases. The question is, which hypothesis best covers and explains the facts. It is not impossible that Justin may have had a special Gospel such as has just been described. There is a tendency among those critics who assign Justin's quotations to an uncanonical source to find that source in the so-called Gospel according to the Hebrews or some of its allied forms. But a large majority of critics regard the Gospel according to the Hebrews as holding precisely this secondary relation to the canonical Matthew. Justin's document can hardly have been the Gospel according to the Hebrews, at least alone, as that Gospel omitted the section Matt. i. 18-ii. 23 [Endnote 103:1], which Justin certainly retained. But it is within the bounds of possibility--it would be hazardous to say more--that he may have had another Gospel so modified and compiled as to meet all the conditions of the case. For my own part, I think it decidedly the more probable hypothesis that he used our present Gospels with some peculiar document, such as this Gospel according to the Hebrews, or perhaps, as Dr. Hilgenfeld thinks, the ground document of the Gospel according to Peter (a work of which we know next to nothing except that it favoured Docetism and was not very unlike the Canonical Gospels) and the Protevangelium of James (or some older document on which that work was founded) in addition. It will be well to try to establish this position a little more in detail; and therefore I will proceed to collect first, the evidence for the use, either mediate or direct, of the Synoptic Gospels, and secondly, that for the use of one or more Apocryphal Gospels. We still keep to the substance of Justin's Gospel, and reserve the question of its form. Of those portions of the first Synoptic which appear to be derived from a peculiar source, and for the presence of which we have no evidence in any other Gospel of the same degree of originality, Justin has the following: Joseph's suspicions of his wife, the special statement of the significance of the name Jesus ('for He shall save His people from their sins,' Matt. i. 21, verbally identical), the note upon the fulfilment of the prophecy Is. vii. 14 ('Behold a virgin,' &c.), the visit of the Magi guided by a star, their peculiar gifts, their consultation of Herod and the warning given them not to return to him, the massacre of the children at Bethlehem, fulfilling Jer. xxxi. 15, the descent into Egypt, the return of the Holy Family at the succession of Archelaus. The Temptations Justin gives in the order of Matthew. From the Sermon on the Mount he has the verses v. 14, 20, 28, vi. 1, vii. 15, 21, and from the controversial discourse against the Pharisees, xxiii. 15, 24, which are without parallels. The prophecy, Is. xlii. 1-4, is applied as by Matthew alone. There is an apparent allusion to the parable of the wedding garment. The comment of the disciples upon the identification of the Baptist with Elias (Matt. xvii. 13), the sign of the prophet Jonas (Matt. xvi. 1, 4), and the triumphal entry (the ass _with the colt_), show a special affinity to St. Matthew. And, lastly, in concert with the same Evangelist, Justin has the calumnious report of the Jews (Matt. xxviii. 12 15) and the baptismal formula (Matt. xxviii. 19). Of the very few details that are peculiar to St. Mark, Justin has the somewhat remarkable one of the bestowing of the surname Boanerges on the sons of Zebedee. Mark also appears to approach most nearly to Justin in the statements that Jesus practised the trade of a carpenter (cf. Mark vi. 3) and that He healed those who were diseased _from their birth_ (cf. Mark ix. 21), and perhaps in the emphasis upon the oneness of God in the reply respecting the greatest commandment. In common with St. Luke, Justin has the mission of the angel Gabriel to Mary, the statement that Elizabeth was the mother of John, that the census was taken under Cyrenius, that Joseph went up from Nazareth to Bethlehem [Greek: hothen aen], that no room was found in the inn, that Jesus was thirty years old when He began His ministry, that He was sent from Pilate to Herod, with the account of His last words. There are also special affinities in the phrase quoted from the charge to the Seventy (Luke x. 19), in the verse Luke xi. 52, in the account of the answer to the rich young man, of the institution of the Lord's Supper, of the Agony in the Garden, and of the Resurrection and Ascension. These coincidences are of various force. Some of the single verses quoted, though possessing salient features in common, have also, as we shall see, more or less marked differences. Too much stress should not be laid on the allegation of the same prophecies, because there may have been a certain understanding among the Christians as to the prophecies to be quoted as well as the versions in which they were to be quoted. But there are other points of high importance. Just in proportion as an event is from a historical point of view suspicious, it is significant as a proof of the use of the Gospel in which it is contained; such would be the adoration of the Magi, the slaughter of the innocents, the flight into Egypt, the conjunction of the foal with the ass in the entry into Jerusalem. All these are strong evidence for the use of the first Gospel, which is confirmed in the highest degree by the occurrence of a reflection peculiar to the Evangelist, 'Then the disciples understood that He spake unto them of John the Baptist' (Matt. xvii. 13, compare Dial. 49). Of the same nature are the allusions to the census of Cyrenius (there is no material discrepancy between Luke and Justin), and the statement of the age at which the ministry of Jesus began. These are almost certainly remarks by the third Evangelist himself, and not found in any previously existing source. The remand to Herod in all probability belonged to a source that was quite peculiar to him. The same may be said with only a little less confidence of the sections of the preliminary history. Taking these salient points together with the mass of the coincidences each in its place, and with the due weight assigned to it, the conviction seems forced upon us that Justin did either mediately or immediately, and most probably immediately and directly, make use of our Canonical Gospels. On the other hand, the argument that he used, whether in addition to these or exclusively, a Gospel now lost, rests upon the following data. Justin apparently differs from the Synoptics in giving the genealogy of Mary, not of Joseph. In Apol. i. 34 he says that Cyrenius was the first governor (procurator) of Judaea, instead of saying that the census first took place under Cyrenius. [It should be remarked, however, that in another place, Dial. 78, he speaks of 'the census which then took place for the first time ([Greek: ousaes tote protaes]) under Cyrenius.'] He states that Mary brought forth her Son in a cave near the village of Bethlehem. He ten times over speaks of the Magi as coming from Arabia, and not merely from the East. He says emphatically that all the children ([Greek: pantas haplos tous paidas]) in Bethlehem were slain without mentioning the limitation of age given in St. Matthew. He alludes to details in the humble occupation of Jesus who practised the trade of a carpenter. Speaking of the ministry of John, he three times repeats the phrase _'as he sat'_ by the river Jordan. At the baptism of Jesus he says that 'fire was kindled on' or rather 'in the Jordan,' and that a voice was heard saying, 'Thou art My Son, this day have I begotten Thee.' He adds to the notice of the miracles that the Jews thought they were the effect of magic. Twice he refers, as evidence for what he is saying, to the Acts of Pontius Pilate. In two places Justin sees a fulfilment of Ps. xxii, where none is pointed out by the Synoptics. He says that _all_ the disciples forsook their Master, which seems to overlook Peter's attack on the high priest's servant. In the account of the Crucifixion he somewhat amplifies the Synoptic version of the mocking gestures of the crowd. And besides these matters of fact he has two sayings, 'In whatsoever I find you, therein will I also judge you,' and 'There shall be schisms and heresies,' which are without parallel, or have no exact parallel, in our Gospels. Some of these points are not of any great importance. The reference to the Acts of Pilate should in all probability be taken along with the parallel reference to the census of Cyrenius, in which Justin asserts that the birth of Jesus would be found registered. Both appear to be based, not upon any actual document that Justin had seen, but upon the bold assumption that the official documents must contain a record of facts which he knew from other sources [Endnote 107:1]. In regard to Cyrenius he evidently has the Lucan version in his mind, though he seems to have confused this with his knowledge that Cyrenius was the first to exercise the Roman sovereignty in Judaea, which was matter of history. Justin seems to be mistaken in regarding Cyrenius as 'procurator' [Greek: epitropou] of Judaea. He instituted the census not in this capacity, but as proconsul of Syria. The first procurator of Judaea was Coponius. Some of Justin's peculiarities may quite fairly be explained as unintentional. General statements without the due qualifications, such as those in regard to the massacre of the children and the conduct of the disciples in Gethsemane, are met with frequently enough to this day, and in works of a more professedly critical character than Justin's. The description of the carpenter's trade and of the crowd at the Crucifixion may be merely rhetorical amplifications in the one case of the general Synoptic statement, in the other of the special statement in St. Mark. A certain fulness of style is characteristic of Justin. That he attributes the genealogy to Mary may be a natural instance of reflection; the inconsistency in the Synoptic Gospels would not be at first perceived, and the simplest way of removing it would be that which Justin has adopted. It should be noticed however that he too distinctly says that Joseph was of the tribe of Judah (Dial. 78) and that his family came from Bethlehem, which looks very much like an unobliterated trace of the same inconsistency. It is also noticeable that in the narrative of the Baptism one of the best MSS. of the Old Latin (a, Codex Vercellensis) has, in the form of an addition to Matt. iii. 15, 'et cum baptizaretur lumen ingens circumfulsit de aqua ita ut timerent omnes qui advenerant,' and there is a very similar addition in g1 (Codex San-Germanensis). Again, in Luke iii. 22 the reading [Greek: ego saemeron gegennaeka se] for [Greek: en soi eudokaesa] is shared with Justin by the most important Graeco- Latin MS. D (Codex Bezae), and a, b, c, ff, l of the Old Version; Augustine expressly states that the reading was found 'in several respectable copies (aliquibus fide dignis exemplaribus), though not in the older Greek Codices.' There will then remain the specifying of Arabia as the home of the Magi, the phrase [Greek: kathezomenos] used of John on the banks of the Jordan, the two unparallelled sentences, and the cave of the Nativity. Of these the phrase [Greek: kathezomenos], which occurs in three places, Dial. 49, 51, 88, but always in Justin's own narrative and not in quotation, _may_ be an accidental recurrence; and it is not impossible that the other items may be derived from an unwritten tradition. Still, on the whole, I incline to think that though there is not conclusive proof that Justin used a lost Gospel besides the present Canonical Gospels, it is the more probable hypothesis of the two that he did. The explanations given above seem to me reasonable and possible; they are enough, I think, to remove the _necessity_ for assuming a lost document, but perhaps not quite enough to destroy the greater probability. This conclusion, we shall find, will be confirmed when we pass from considering the substance of Justin's Gospel to its form. But now if we ask ourselves _what_ was this hypothetical lost document, all we can say is, I believe, that the suggestions hitherto offered are insufficient. The Gospels according to the Hebrews or according to Peter and the Protevangelium of James have been most in favour. The Gospel according to the Hebrews in the form in which it was used by the Nazarenes contained the fire upon Jordan, and as used by the Ebionites it had also the voice, 'This day have I begotten Thee.' Credner [Endnote 110:1], and after him Hilgenfeld [Endnote 110:2], thought that the Gospel according to Peter was used. But we know next to nothing about this Gospel, except that it was nearly related to the Gospel according to the Hebrews, that it made the 'brethren of the Lord' sons of Joseph by a former wife, that it was found by Serapion in the churches of his diocese, Rhossus in Cilicia, that its use was at first permitted but afterwards forbidden, as it was found to favour Docetism, and that its contents were in the main orthodox though in some respects perverted [Endnote 110:3]. Obviously these facts and the name (which falls in with the theory--itself also somewhat unsubstantial--that Justin's Gospel must have a 'Petrine' character) are quite insufficient to build upon. The Protevangelium of James, which it is thought might have been used in an earlier form than that which has come down to us, contains the legend of the cave, and has apparently a similar view to the Gospel last mentioned as to the perpetual virginity of Mary. The kindred Evangelium Thomae has the 'ploughs and yokes.' And there are some similarities of language between the Protevangelium and Justin's Gospel, which will come under review later [Endnote 110:4]. It does not, however, appear to have been noticed that these Gospels satisfy most imperfectly the conditions of the problem. We know that the Gospel according to the Hebrews in its Nazarene form omitted the whole section Matt. i. 18--ii. 23, containing the conception, the nativity, the visit of the Magi, and the flight into Egypt, all of which were found in Justin's Gospel; while in its Ebionite form it left out the first two chapters altogether. There is not a tittle of evidence to show that the Gospel according to Peter was any more complete; in proportion as it resembled the Gospel according to the Hebrews the presumption is that it was not. And the Protevangelium of James makes no mention of Arabia, while it expressly says that the star appeared 'in the East' (instead of 'in the heaven' as Justin); it also omits, and rather seems to exclude, the flight into Egypt. It is therefore clear that whether Justin used these Gospels or not, he cannot in any case have confined himself to them; unless indeed this is possible in regard to the Gospel that bears the name of Peter, though the possibility is drawn so entirely from our ignorance that it can hardly be taken account of. We thus seem to be reduced to the conclusion that Justin's Gospel or Gospels was an unknown entity of which no historical evidence survives, and this would almost be enough, according to the logical Law of Parsimony, to drive us back upon the assumption that our present Gospels only had been used. This assumption however still does not appear to me wholly satisfactory, for reasons which will come out more clearly when from considering the matter of the documents which Justin used we pass to their form. * * * * * The reader already has before him a collection of Justin's quotations from the Old Testament, the results of which may be stated thus. From the Pentateuch eighteen passages are quoted exactly, nineteen with slight variations, and eleven with marked divergence. From the Psalms sixteen exactly, including nine (or ten) whole Psalms, two with slight and three with decided variation. From Isaiah twenty-five exactly, twelve slightly variant, and sixteen decidedly. From the other Major Prophets Justin has only three exact quotations, four slightly divergent, and eleven diverging more widely. From the Minor Prophets and other books he has two exact quotations, seven in which the variation is slight, and thirteen in which it is marked. Of the distinctly free quotations in the Pentateuch (eleven in all), three may be thought to have a Messianic character (the burning bush, the brazen serpent, the curse of the cross), but in none of these does the variation appear to be due to this. Of the three free quotations from the Psalms two are Messianic, and one of these has probably been influenced by the Messianic application. In the free quotations from Isaiah it is not quite easy to say what are Messianic and what are not; but the only clear case in which the Messianic application seems to have caused a marked divergence is xlii. 1-4. Other passages, such as ii. 5, 6, vii. 10-17, lii. l3-liii. 12 (as quoted in A. i. 50), appear under the head of slight variation. The long quotation lii. 10-liv. 6, in Dial. 12, is given with substantial exactness. Turning to the other Major Prophets, one passage, Jer. xxxi. 15, has probably derived its shape from the Messianic application. And in the Minor Prophets three passages (Hos. x. 6, Zech. xii. 10-12, and Micah v. 2) appear to have been thus affected. The rest of the free quotations and some of the variations in those which are less free may be set down to defect of memory or similar accidental causes. Let us now draw up a table of Justin's quotations from the Gospels arranged as nearly as may be on the same standard and scale as that of the quotations from the Old Testament. Such a table will stand thus. [Those only which appear to be direct quotations are given.] _Exact._ |_Slightly variant._ | _Variant._ | _Remarks._ | | | |+D.49, Matt. 3.11, | |repeated in part | 12 (v.l.) | | similarly. |D. 51, Matt. 11. | |compounded with | 12-15; Luke 16. | | omissions but | 16+. | | striking resem- | | | blances. D. 49, Matt. 17. | | | 11-13. | | | |A.1.15, Matt. 5.28. | | | |A.1.15, Matt. 5. |from memory? | | 29; Mark 9.47. | |A.1.15, Matt. 5.32. | |confusion of read- | | | ings. | |+A.1.15, Matt. |from memory? | | 19.12. | | |A.1.15, Matt. 5. |compounded. | | 42; Luke 6.30, | | | 34. | Continuous.{ |A.1.15, Matt. 6. | | { |19, 20; 16.26; 6.20.| | | | | |Continuous.{ |A.1.15 (D.96), |from memory(Cr.), | { | Luke 6.36; | but prob. diff- | { | Matt. 5.45; 6. | erent document; | { | 25-27; Luke 12.| rather marked | { | 22-24; Matt. 6.| identity in | { | 32, 33; 6.21. | phrase. |A.1.15, Matt. 6.1. | | A.1.15, Matt. 9. | | | do the last 13(?). | | | words belong | | | to the | |C | quotation? | |o { A.1.15, Luke| | |n { 6.32; Matt.| | |t { 5.46. | | |i { A.1.15, (D. |repeated in part | |n { 128), Luke | similarly, in | |u { 6.27, 28; | part diversely; | |o { Matt. 5.44. | confusion in | |u | MSS. | |s | | |s | Continuous. { |A.1.16, Luke 6.29 | | { | (Matt. 5.39, 40.) | | { | |A.1.16, Matt. 5. | { | | 22 (v.l.) | { | |A.1.16, Matt. 5 |[Greek: { | | 41. | angaeusei.] { |A.1.16, Matt. 5.16. | | | |D.93, A,1.16, | | | Matt. 22.40,37,| | | 38. | | |A.1.16, D.101, |repeated | | Matt. 19.16, | diversely. | | 17 (v.l.); Luke| | | 18.18,19 (v.l.)| |A.1.16, Matt. 5. | | | 34,37. | | {A.1.16, Matt. | | | { 7.21. | | | C { |A.1.16 (A.1.62), | |repeated in part o { | Luke 10.16 (v.l.) | | similarly, in n { | | | part diversely. t { | |+A.1.16 (D.76), | i { | | Matt. 7.22, 23 | n { | | (v.l.); Luke | u { | | 13.26,27 (v.l.)| o { |A.1.16, Matt. 13. | |addition. u { | 42, 43 (v.l.) | | s { | |A.1.16 (D.35), | { | | Matt. 7.15. | { |A.1.16, Matt. 7. | | { | 16, 19. | | D.76, Matt. 8.11.| | | 12+. | | | | |D.35, [Greek: | | | esontai schi- | | | smata kai hai- | | | reseis.] | |D.76, Matt. 25.41 | | | (v.l.) | | |D.35, Matt. 7.15. | |repeated with | | | nearer | | | approach to | | | Matthew, perh. | | | v.l. | |D.35, 82, Matt. |repeated with | |24.24 (Mark 13. | similarity and | | 22). | divergence. | |D.82, Matt. 10. |freely. | | 22, par. | A.1.19, Luke 18. | | | 27+. | | | | |A.1.19, Luke 12. |compounded. | | 4, 5; Matt. | | | 10.28. | | |A.1.17, Luke 12. | | | 48 (v.l.) | |D.76, Luke 10.19+ | |ins. [Greek: | | | skolopendron.] D.105, Matt. 5. | | | 20. | | | | |D.125, Matt. 13. |condensed narra- | | 3 sqq. | tive. | |+D.17, Luke 11. | | | 52. | |D.17, Matt. 23.23; | |compounded. | Luke 11.42. | | |D.17, 112, Matt. | |repeated simi- | 23.27; 23.24. | | larly. | |D.47, [Greek: en | | | ois an humas | | | katalabo en | | | toutois kai | | | krino.] | |D.81, Luke 20. | |marked resem- | 35, 36. | | blance with | | | difference. D.107, Matt.16.4.| | | |D. 122, Matt. 23. | | | 15. | | |+D.17, Matt. 21. | | | 13, 12. | | | |+A.1.17, Luke 20.|narrative portion | | 22-25 (v.l.) | free. |D.100, A.1.63, | |repeated not | Matt. 11.27 (v.l.)| | identically. |D.76, 100, Luke | |repeated diverse- | 9.22. | | diversely; | | | free (Credner). A.1.36, Matt. 21.| |D.53, Matt. 21.5.|(Zech. 9.9). 5 (addition). | | | | |A.1.66, Luke 22. | | | 19, 20. | |D.99, Matt. 26. | | | 39 (v.l.) | | | |D.103, Luke 22. | | | 42-44. | | |D.101, Matt. 27. | | | 43. | | |A.1.38, [Greek: | | | ho nekrous | | | anegeiras rhu- | | | sastho eauton.]| D.99, Matt. 27. | | |compounded. 46; Mark 15.34.| | | D.105, Luke 23. | | | 46. The total result may be taken to be that ten passages are substantially exact, while twenty-five present slight and thirty- two marked variations [Endnote 116:1]. This is only rough and approximate, because of the passages that are put down as exact two, or possibly three, can only be said to be so with a qualification; though, on the other hand, there are passages entered under the second class as 'slightly variant' which have a leaning towards the first, and passages entered under the third which have a perceptible leaning towards the second. We can therefore afford to disregard these doubtful cases and accept the classification very much as it stands. Comparing it then with the parallel classification that has been made of the quotations from the Old Testament, we find that in the latter sixty-four were ranked as exact, forty-four as slightly variant, and fifty-four as decidedly variant. If we reduce these roughly to a common standard of comparison the proportion of variation may be represented thus:-- | Exact. | Slightly | Variant. | | variant. | | | | Quotations from the Old Testament | 10 | 7 | 9 Quotations from the Synoptic Gospels | 10 | 25 | 32 It will be seen from this at once how largely the proportion of variation rises; it is indeed more than three times as high for the quotations from the Gospels as for those from the Old Testament. The amount of combination too is decidedly in excess of that which is found in the Old Testament quotations. There is, it is true, something to be said on the other side. Justin quotes the Old Testament rather as Scripture, the New Testament rather as history. I think it will be felt that he has permitted his own style a freer play in regard to the latter than the former. The New Testament record had not yet acquired the same degree of fixity as the Old. The 'many' compositions of which St. Luke speaks in his preface were still in circulation, and were only gradually dying out. One important step had been taken in the regular reading of the 'Memoirs of the Apostles' at the Christian assemblies. We have not indeed proof that these were confined to the Canonical Gospels. Probably as yet they were not. But it should be remembered that Irenaeus was now a boy, and that by the time he had reached manhood the Canon of the Gospels had received its definite form. Taking all these points into consideration I think we shall find the various indications converge upon very much the same conclusion as that at which we have already arrived. The _a priori_ probabilities of the case, as well as the actual phenomena of Justin's Gospel, alike tend to show that he did make use either mediately or immediately of our Gospels, but that he did not assign to them an exclusive authority, and that he probably made use along with them of other documents no longer extant. The proof that Justin made use of each of our three Synoptics individually is perhaps more striking from the point of view of substance than of form, because his direct quotations are mostly taken from the discourses rather than from the narrative, and these discourses are usually found in more than a single Gospel, while in proportion as they bear the stamp of originality and authenticity it is difficult to assign them to any particular reporter. There is however some strong and remarkable evidence of this kind. At least one case of parallelism seems to prove almost decisively the use of the first Gospel. It is necessary to give the quotation and the original with the parallel from St. Mark side by side. _Justin, Dial._ c.49. [Greek: Aelias men eleusetai kai apokatastaesei panta, lego de humin, hoti Aelias aedae aelthe kai ouk epegnosan auton all' epoiaesan auto hosa aethelaesan. Kai gegraptai hoti tote sunaekan oi mathaetai, hoti peri Ioannon tou Baptistou eipen autois.] _Matt._ xvii. 11-13. [Greek: Aelias men erchetai apokatastaesei panta, lego de humin hoti Aelias aedae aelthen kai ouk epegnosan auton, alla epoiaesan auto hosa aethelaesan, [outos kai ho uios tou anthropou mellei paschein hup' auton.] Tote sunaekan oi mathaetai hoti peri Ioannou tou Baptistou eipen autois.] The clause in brackets is placed at the end of ver. 13 by D. and the Old Latin. _Mark._ ix. 12, 13. [Greek: Ho de ephae autois, Aelias [men] elthon proton apokathistanei panta, kai pos gegraptai epi ton uion tou anthropou, hina polla pathae kai exoudenaethae. Alla lego humin hoti kai Aelias elaeluthen kai epoiaesan auto hosa aethelon, kathos gegraptai ep' auton.] We notice here, first, an important point, that Justin reproduces at the end of his quotation what appears to be not so much a part of the object-matter of the narrative as a _comment or reflection of the Evangelist_ ('Then the disciples understood that He spake unto them of John the Baptist'). This was thought by Credner, who as a rule is inclined to press the use of an apocryphal Gospel by Justin, to be sufficient proof that the quotation is taken from our present Matthew [Endnote 119:1]. On this point, however, there is an able and on the whole a sound argument in 'Supernatural Religion' [Endnote 119:2]. There are certainly cases in which a similar comment or reflection is found either in all three Synoptic Gospels or in two of them (e.g. Matt. vii. 28, 29 = Mark i. 22 = Luke iv. 32; Matt. xiii. 34 = Mark iv. 33, 34; Matt. xxvi. 43 = Mark xiv. 40; Matt. xix. 22 = Mark x. 22). The author consequently maintains that these were found in the original document from which all three, or two Synoptics at least, borrowed; and he notes that this very passage is assigned by Ewald to the 'oldest Gospel.' The observation in itself is a fine and true one, and has an important bearing upon the question as to the way in which our Synoptic Gospels were composed. We may indeed remark in passing that the author seems to have overlooked the fact that, when once this principle of a common written basis or bases for the Synoptic Gospels is accepted, nine-tenths of his own argument is overthrown; for there are no divergences in the text of the patristic quotations from the Gospels that may not be amply paralleled by the differences which exist in the text of the several Gospels themselves, showing that the Evangelists took liberties with their ground documents to an extent that is really greater than that of any subsequent misquotation. But putting aside for the present this _argumentum ad hominem_ which seems to follow from the admission here made, there is, I think, the strongest reason to conclude that in the present case the first Evangelist is not merely reproducing his ground document. There is one element in the question which the author has omitted to notice; that is, the _parallel passage in St. Mark._ This differs so widely from the text of St. Matthew as to show that that text cannot accurately represent the original; it also wants the reflective comment altogether. Accordingly, if the author will turn to p. 275 of Ewald's book [Endnote 120:1] he will find that that writer, though roughly assigning the passage as it appears in both Synoptics to the 'oldest Gospel,' yet in reconstructing the text of this Gospel does so, not by taking that of either of the Synoptics pure and simple, but by mixing the two. All the other critics who have dealt with this point, so far as I am aware, have done the same. Holtzmann [Endnote 120:2] follows Ewald, and Weiss [Endnote 120:3] accepts Mark's as more nearly the original text. The very extent of the divergence in St. Mark throws out into striking relief the close agreement of Justin's quotation with St. Matthew. Here we have three verses word for word the same, even to the finest shades of expression. To the single exception [Greek: eleusetai] for [Greek: erchetai] I cannot, as Credner does [Endnote 120:4], attach any importance. The present tense in the Gospel has undoubtedly a future signification [Endnote 120:5], and Justin was very naturally led to give it also a future form by [Greek: apokatastaesei] which follows. For the rest, the order, particles, tenses are so absolutely identical, where the text of St. Mark shows how inevitably they must have differed in another Gospel or even in the original, that I can see no alternative but to refer the quotation directly to our present St. Matthew. If this passage had stood alone, taken in connection with the coincidence of matter between Justin and the first Gospel, great weight must have attached to it. But it does not by any means stand alone. There is an exact verbal agreement in the verses Matt. v. 20 ('Except your righteousness' &c.) and Matt. vii. 21 ('Not every one that saith unto me,' &c.) which are peculiar to the first Gospel. There is a close agreement, if not always with the best, yet with some very old, text of St. Matthew in v. 22 (note especially the striking phrase and construction [Greek: enochos eis]), v. 28 (note [Greek: blep. pros to epithum].), v. 41 (note the remarkable word [Greek: angareusei]), xxv. 41, and not too great a divergence in v. 16, vi. 1 ([Greek: pros to theathaenai, ei de mae ge misthon ouk echete]), and xix. 12, all of which passages are without parallel in any extant Gospel. There are also marked resemblances to the Matthaean text in synoptic passages such as Matt. iii. 11, 12 ([Greek: eis metanoian, ta hupodaemata bastasai]), Matt. vi. 19, 20 ([Greek: hopou saes kai brosis aphanizei], where Luke has simply [Greek: saes diaphtheirei], and [Greek: diorussousi] where Luke has [Greek: engizei]), Matt. vii. 22, 23 ([Greek: ekeinae tae haemera Kurie, Kurie, k.t.l.]), Matt. xvi. 26 ([Greek: dosei] Matt. only, [Greek: antallagma] Matt., Mark), Matt. xvi. 1, 4 (the last verse exactly). As these passages are all from the discourses I do not wish to say that they may not be taken from other Gospels than the canonical, but we have absolutely no evidence that they were so taken, and every additional instance increases the probability that they were taken directly from St. Matthew, which by this time, I think, has reached a very high degree of presumption. I have reserved for a separate discussion a single instance which I shall venture to add to those already quoted, although I am aware that it is alleged on the opposite side. Justin has the saying 'Let your yea be yea and your nay nay, for whatsoever is more than these cometh of the Evil One' ([Greek: Mae omosaete holos. Esto de humon to nai nai, kai to ou ou; to de perisson touton ek tou ponaerou]), which is set against the first Evangelist's 'Let your conversation be Yea yea, Nay nay, for whatsoever is more than these cometh of the Evil One' ([Greek: ego de lego humin mae omosai holos... Esto de ho logos humon nai nai, ou ou; to de perisson, k.t.l.]). Now it is perfectly true that as early as the Canonical Epistle of James (v. 12) we find the reading [Greek: aeto de humon to nai nai, kai to ou ou], and that in the Clementine Homilies twice over we read [Greek: esto humon to nai nai, (kai) to ou ou], [Greek: kai] being inserted in one instance and not in the other. Justin's reading is found also exactly in Clement of Alexandria, and a similar reading (though with the [Greek: aeto] of James) in Epiphanius. These last two examples show that the misquotation was an easy one to fall into, because there can be little doubt that Clement and Epiphanius supposed themselves to be quoting the canonical text. There remains however the fact that the Justinian form is supported by the pseudo-Clementines; and at the first blush it might seem that 'Let your yea be yea' (stand to your word) made better, at least a complete and more obvious, sense than 'Let your conversation be' (let it not go beyond) 'Yea yea' &c [Endnote 122:1]. There is, however, what seems to be a decisive proof that the original form both of Justin's and the Clementine quotation is that which is given in the first Gospel. Both Justin and the writer who passes under the name of Clement add the clause 'Whatsoever is more than these cometh of evil' (or 'of the Evil One'). But this, while it tallies perfectly with the canonical reading, evidently excludes any other. It is consequent and good sense to say, 'Do not go beyond a plain yes or no, because whatever is in excess of this must have an evil motive,' but the connection is entirely lost when we substitute 'Keep your word, for whatever is more than this has an evil motive'--more than what? The most important points that can be taken to imply a use of St. Mark's Gospel have been already discussed as falling under the head of matter rather than of form. The coincidences with Luke are striking but complicated. In his earlier work, the 'Beiträge' [Endnote 123:1], Credner regarded as a decided reference to the Prologue of this Gospel the statement of Justin that his Memoirs were composed [Greek: hupo ton apostolon autou kai ton ekeinois parakolouthaesanton]: but, in the posthumous History of the Canon [Endnote 123:2], he retracts this view, having come to recognise a greater frequency in the use of the word [Greek: parakolouthein] in this sense. It will also of course be noticed that Justin has [Greek: par. tois ap.] and not [Greek: par. tois pragmasin], as Luke. It is doubtless true that the use of the word can be paralleled to such an extent as to make it not a matter of certainty that the Gospel is being quoted: still I think there will be a certain probability that it has been suggested by a reminiscence of this passage, and, strangely enough, there is a parallel for the substitution of the historians for the subject-matter of their history in Epiphanius, who reads [Greek: par. tois autoptais kai hupaeretais tou logou] [Endnote 124:1], where he is explicitly and unquestionably quoting St. Luke. There are some marked coincidences of phrase in the account of the Annunciation--[Greek: eperchesthai, episkaizein, dunamis hupsistou] (a specially Lucan phrase), [Greek: to gennomenon] (also a form characteristic of St. Luke), [Greek idou, sullaepsae en gastri kai texae huion]. Of the other peculiarities of St. Luke Justin has in exact accordance the last words upon the cross ([Greek: Pater, eis cheiras sou paratithemai to pneuma mou]). In the Agony in the Garden Justin has the feature of the Bloody Sweat; but it is right to notice-- (1) That he has [Greek: thromboi] alone, without [Greek: haimatos]. Luke, [Greek: egeneto ho hidros autou hosei thromboi haimatos katabainontes]. Justin, [Greek: hidros hosei thromboi katecheito]. (2) That this is regarded as a fulfilment of Ps. xxii. 14 ('All my tears are poured out' &c.). (3) That in continuing the quotation Justin follows Matthew rather than Luke. These considerations may be held to qualify, though I do not think that they suffice to remove, the conclusion that St. Luke's Gospel is being quoted. It seems to be sufficiently clear that [Greek: thromboi] might be used in this signification without [Greek: aimatos] [Endnote 124:2], and it appears from the whole manner of Justin's narrative that he intends to give merely the sense and not the words, with the exception of the single saying 'Let this cup pass from Me,' which is taken from St. Matthew. We cannot say positively that this feature did not occur in any other Gospel, but there is absolutely no reason apart from this passage to suppose that it did. The construction with [Greek: hosei] is in some degree characteristic of St. Luke, as it occurs more often in the works of that writer than in all the rest of the New Testament put together. In narrating the institution of the Lord's Supper Justin has the clause which is found only in St. Luke and St. Paul, 'This do in remembrance of Me' ([Greek: mou] for [Greek: emaen]). The giving of the cup he quotes rather after the first two Synoptics, and adds 'that He gave it to them (the Apostles) alone.' This last does not seem to be more than an inference of Justin's own. Two other sayings Justin has which are without parallel except in St. Luke. One is from the mission of the seventy. _Justin, Dial._ 76 [Greek: Didomi humin exousian katapatein epano opheon, kai skorpion, kai skolopendron, kai epano parsaes dunameos tou echthrou.] _Luke_ x. 19. [Greek: Idou, didomi humin taen exousian tou patein epano epheon, kai skorpion, kai epi pasan taen dunamin tou echthrou.] The insertion of [Greek: skolopendron] here is curious. It may be perhaps to some extent paralleled by the insertion of [Greek: kai eis thaeran] in Rom. xi. 9: we have also seen a strange addition in the quotation of Ps. li. 19 in the Epistle of Barnabas (c. ii). Otherwise the resemblance of Justin to the Gospel is striking. The second saying, 'To whom God has given more, of him shall more be required' (Apol. i. 17), if quoted from the Gospel at all, is only a paraphrase of Luke xii. 48. Besides these there are other passages, which are perhaps stronger as separate items of evidence, where, in quoting synoptic matter, Justin makes use of phrases which are found only in St. Luke and are discountenanced by the other Evangelists. Thus in the account of the rich young man, the three synoptical versions of the saying that impossibilities with men are possible with God, run thus:-- _Luke_ xviii. 27. [Greek: Ta adunata para anthropois dunata para to Theo estin.] _Mark_ x. 27. [Greek: Para anthropois adunaton, all' ou para Theo; punta gar dunata para to Theo]. _Matt_. xix. 26. [Greek: Para anthropois touto adunaton estin, para de Theo dunata panta]. Here it will be observed that Matthew and Mark (as frequently happens) are nearer to each other than either of them is to Luke. This would lead us to infer that, as they are two to one, they more nearly represent the common original, which has been somewhat modified in the hands of St. Luke. But now Justin has the words precisely as they stand in St. Luke, with the omission of [Greek: estin], the order of which varies in the MSS. of the Gospel. This must be taken as a strong proof that Justin has used the peculiar text of the third Gospel. Again, it is to be noticed that in another section of the triple synopsis (Mark xii. 20=Matt. xxii. 30=Luke xx. 35, 36) he has, in common with Luke and diverging from the other Gospels which are in near agreement, the remarkable compound [Greek: isangeloi] and the equally remarkable phrase [Greek: huioi taes anastaseos] ([Greek: tekna tou Theou taes anastaseos] Justin). This also I must regard as supplying a strong argument for the direct use of the Gospel. Many similar instances may be adduced; [Greek: erchetai] ([Greek: aexei] Justin) [Greek: ho ischuroteros] (Luke iii. 16), [Greek: ho nomos kai hoi prophaetai heos] ([Greek: mechri] Justin) [Greek: Ioannon] (Luke xvi. 16), [Greek: panti to aitounti] (Luke vi. 30), [Greek: to tuptonti se epi] ([Greek: sou] Justin) [Greek: taen siagona pareche kai taen allaen k.t.l.] (Luke vi. 29; compare Matt. v. 39, 40), [Greek: ti me legeis agathon] and [Greek: oudeis agathos ei mae] (Luke xviii. 19; compare Matt. xix. 17), [Greek: meta tauta mae echonton] ([Greek: dunamenous] Justin) [Greek: perissoteron] (om. Justin) [Greek: ti poiaesae k.t.l.] (Luke xii. 4, 5; compare Matt. X. 28), [Greek: paeganon] and [Greek: agapaen tou Theou] (Luke xi. 42). In the parallel passage to Luke ix. 22 (=Matt xvi. 21= Mark viii. 31) Justin has the striking word [Greek: apodokimasthaenai], with Mark and Luke against Matthew, and [Greek: hupo] with Mark against the [Greek: apo] of the two other Synoptics. This last coincidence can perhaps hardly be pressed, as [Greek: hupo] would be the more natural word to use. In the cases where we have only the double synopsis to compare with Justin, we have no certain test to distinguish between the primary and secondary features in the text of the Gospels. We cannot say with confidence what belonged to the original document and what to the later editor who reduced it to its present form. In these cases therefore it is possible that when Justin has a detail that is found in St. Matthew and wanting in St. Luke, or found in St. Luke and wanting in St. Matthew, he is still not quoting directly from either of those Gospels, but from the common document on which they are based. The triple synopsis however furnishes such a criterion. It enables us to see what was the original text and how any single Evangelist has diverged from it. Thus in the two instances quoted at the beginning of the last paragraph it is evident that the Lucan text represents a deviation from the original, and _that deviation Justin has reproduced_. The word [Greek: isangeloi] may be taken as a crucial case. Both the other Synoptics have simply [Greek hos angeloi], and this may be set down as undoubtedly the reading of the original; the form [Greek: isangeloi], which occurs nowhere else in the New Testament, and I believe, so far as we know, nowhere else in Greek before this passage [Endnote 128:1], has clearly been coined by the third Evangelist and has been adopted from him by Justin. So that in a quotation which otherwise presents considerable variation we have what I think must be called the strongest evidence that Justin really had St. Luke's narrative, either in itself or in some secondary shape, before him. We are thus brought once more to the old result. If Justin did not use our Gospels in their present shape as they have come down to us, he used them in a later shape, not in an earlier. His resemblances to them cannot be accounted for by the supposition that he had access to the materials out of which they were composed, because he reproduces features which by the nature of the case cannot have been present in those originals, but of which we are still able to trace the authorship and the exact point of their insertion. Our Gospels form a secondary stage in the history of the text, Justin's quotations a tertiary. In order to reach the state in which it is found in Justin, the road lies _through_ our Gospels, and not outside them. This however does not exclude the possibility that Justin may at times quote from uncanonical Gospels as well. We have already seen reason to think that he did so from the substance of the Evangelical narrative, as it appears in his works, and this conclusion too is not otherwise than confirmed by its form. The degree and extent of the variations incline us to introduce such an additional factor to account for them. Either Justin has used a lost Gospel or Gospels, besides those that are still extant, or else he has used a recension of these Gospels with some slight changes of language and with some apocryphal additions. We have seen that he has two short sayings and several minute details that are not found in our present Gospels. A remarkable coincidence is noticed in 'Supernatural Religion' with the Protevangelium of James [Endnote 129:1]. As in that work so also in Justin, the explanation of the name Jesus occurs in the address of the angel to Mary, not to Joseph, 'Behold thou shalt conceive of the Holy Ghost and bear a Son and He shall be called the Son of the Highest, and thou shalt call His name Jesus, for He shall save His people from their sins.' Again the Protevangelium has the phrase 'Thou shalt conceive of His Word,' which, though not directly quoted, appears to receive countenance from Justin. The author adds that 'Justin's divergences from the Protevangelium prevent our supposing that in its present form it could have been the actual source of his quotations,' though he thinks that he had before him a still earlier work to which both the Protevangelium and the third Gospel were indebted. So far as the Protevangelium is concerned this may very probably have been the case; but what reason there is for assuming that the same document was also anterior to the third Gospel I am not aware. On the contrary, this very passage seems to suggest an opposite conclusion. The quotation in Justin and the address in the Protevangelium both present a combination of narratives that are kept separate in the first and third Gospels. But this very fact supplies a strong presumption that the version of those Gospels is the earliest. It is unlikely that the first Evangelist, if he had found his text already existing as part of the speech of the angel to Mary, would have transferred it to an address to Joseph; and it is little less unlikely that the third Evangelist, finding the fuller version of Justin and the Protevangelium, should have omitted from it one of its most important features. If a further link is necessary to connect Justin with the Protevangelium, that link comes into the chain after our Gospels and not before. Dr. Hilgenfeld has also noticed the phrase [Greek: charan de labousa Mariam] as common to Justin and the Protevangelium [Endnote 130:1]. This, too, may belong to the older original of the latter work. The other verbal coincidences with the Gospel according to the Hebrews in the account of the Baptism, and with that of Thomas in the 'ploughs and yokes,' have been already mentioned, and are, I believe, along with those just discussed, all that can be directly referred to an apocryphal source. Besides these there are some coincidences in form between quotations as they appear in Justin and in other writers, such as especially the Clementine Homilies. These are thought to point to the existence of a common Gospel (now lost) from which they may have been extracted. It is unnecessary to repeat what has been said about one of these passages ('Let your yea be yea,' &c.). Another corresponds roughly to the verse Matt. xxv. 41, where both Justin and the Clementine Homilies read [Greek: hupagete eis to skotos to exoteron o haetoimasen ho pataer to satana (to diabolo] Clem. Hom.) [Greek: kai tois angelois autou] for the canonical [Greek: poreuesthe ap' emou eis to pur to aionion to haetoimasmenon k.t.l.] It is true that there is a considerable approximation to the reading of Justin and the Clementines, found especially in MSS. and authorities of a Western character (D. Latt. Iren. Cypr. Hil.), but there still remains the coincidence in regard to [Greek: exoteron](?) for [Greek: aionion] and [Greek: skotos] for [Greek: pyr], which seems to be due to something more than merely a variant text of the Gospel. A third meeting-point between Justin and the Clementines is afforded by a text which we shall have to touch upon when we come to speak of the fourth Gospel. Of the other quotations common to the Clementines and Justin there is a partial but not complete coincidence in regard to Matt. vii. 15, xi. 27, xix. 16, and Luke vi. 36. In Matt. vii. 15 the Clementines have [Greek: polloi eleusontai] where Justin has once [Greek: polloi eleusontai], once [Greek: polloi aexousin], and once the Matthaean version [Greek: prosechete apo ton pseudoprophaeton oitines erchontai k.t.l.] There is however a difference in regard to the reading [Greek: en endumasi], where the Clementines have [Greek: en endumatie], and Justin twice over [Greek: endedumenoi]. In Matt. xi. 27, Justin and the Clementines agree as to the order of the clauses, and twice in the use of the aorist [Greek: egno] (Justin has once [Greek: ginosko]), but in the concluding clause ([Greek: ho [ois] Clem.] [Greek: ean boulaetai ho nios apokalupsai]) Justin has uniformly in the three places where the verse is quoted [Greek: ois an ho uhios apokalupsae]. In Matt. xix. 16, 17 (Luke xviii. 18, 19) the Clementines and Justin alternately adhere to the Canonical text while differing from each other, but in the concluding phrase Justin has on one occasion the Clementine reading, [Greek: ho pataer mou ho en tois ouranois]. In Luke vi. 36 the Clementines have [Greek: ginesthe agathoi kai ioktirmones], where Justin has [Greek: ginesthe chraestoi kai oiktirmones] against the Canonical [Greek: ginesthe oiktirmones]. On the other hand, it should be said that the remaining quotations common to the Clementines and Justin have to all appearance no relation to each other. This applies to Matt. iv. 10, v. 39, 40, vi. 8, viii. 11, x. 28; Luke xi. 52. Speaking generally we seem to observe in comparing Justin and the Clementines phenomena not dissimilar to those which appear on a comparison with the Canonical Gospels. There is perhaps about the same degree at once of resemblance and divergence. The principal textual coincidence with other writers is that with the Gospel used by the Marcosians as quoted by Irenaeus (Adv. Haer. i. 20. 3). Here the reading of Matt. xi. 27 is given in a form very similar to that of Justin, [Greek: oudeis hegno ton patera ei mae ho uhios, kai (oude Justin) ton uhion, ei mae ho pataer kai ho (ois] Justin) [Greek: an ho uhios apokalupsae]. This verse however is quoted by the early writers, orthodox as well as heretical, in almost every possible way, and it is not clear from the account in Irenaeus whether the Marcosians used an extra- canonical Gospel or merely a different text of the Canonical. Irenaeus himself seems to hold the latter view, and in favour of it may be urged the fact that they quote passages peculiar both to the first and the third Gospel; on the other hand, one of their quotations, [Greek: pollakis epethuaesa akousai hena ton logon touton], does not appear to have a canonical original. On reviewing these results we find them present a chequered appearance. There are no traces of coincidence so definite and consistent as to justify us in laying the finger upon any particular extra-canonical Gospel as that used by Justin. But upon the whole it seems best to assume that some such Gospel was used, certainly not to the exclusion of the Canonical Gospels, but probably in addition to them. A confusing element in the whole question is that to which we have just alluded in regard to the Gospel of the Marcosians. It is often difficult to decide whether a writer has really before him an unknown document or merely a variant text of one with which we are familiar. In the case of Justin it is to be noticed that there is often a very considerable approximation to his readings, not in the best text, but in some very early attested text, of the Canonical Gospels. It will be well to collect some of the most prominent instances of this. Matt. iii. 15 ad fin. [Greek: kai pur anaephthae en to Iordanae] Justin. So a. (Codex Vercellensis of the Old Latin translation) adds 'et cum baptizaretur lumen ingens circumfulsit de aqua ita ut timerent onmes qui advenerant;' g[1]. (Codex Sangermanensis of the same) 'lumen magnum fulgebat de aqua,' &c. See above. Luke iii. 22. Justin reads [Greek: uhios mon ei su, ego saemeron gegennaeka se]. So D, a, b, c, ff, l, Latin Fathers ('nonnulli codices' Augustine). See above. Matt. v. 28. [Greek: hos un emblepsae] for [Greek: pas ho blepon]. Origen five times as Justin, only once the accepted text. Matt. v. 29. Justin and Clement of Alexandria read here [Greek: ekkopson] for [Greek: exele], probably from the next verse or from Matt. xviii. 8. Matt. vi. 20. [Greek: ouranois] Clem. Alex. with Justin; [Greek: ourano] the accepted reading. Matt. xvi. 26. [Greek: opheleitai] Justin with most MSS. both of the Old Latin and of the Vulgate, the Curetonian Syriac (Crowfoot), Clement, Hilary, and Lucifer, against [Greek: ophelaethaesetai] of the best Alexandrine authorities. Matt. vi. 21. There is a striking coincidence here with Clement of Alexandria, who reads, like Justin, [Greek: nous] for [Greek: cardia]; it would seem that Clement had probably derived his reading from Justin. Matt. v. 22. [Greek: hostis an orgisthae] Syr. Crt. (Crowfoot); so Justin ([Greek: hos]). Matt. v. 16. Clement of Alexandria (with Tertullian and several Latin Fathers) has [Greek: lampsato ta erga] and [Greek: ta agatha erga], where Justin has [Greek: lampsato ta kala erga], for [Greek: lampsato to phos]. Both readings would seem to be a gloss on the original. Matt. v. 37. [Greek: kai] is inserted, as in Justin, by a, b, g, h, Syr. Crt. and Pst. Luke x. 16. Justin has the reading [Greek: ho emou akouon akouei ton aposteilantos me]: so D, i, l (of the Old Latin) in place of [Greek: ho eme atheton k.t.l.]; in addition to it, E, a, b, Syr. Crt. and Hel. &c. Matt. vii. 22. [Greek: ou to so anomati ephagomen kai epiomen] Justin; similarly Origen, four times, and Syr. Crt. Luke xiii. 27. [Greek: anomias] for [Greek: adikias], D and Justin. Matt. xiii. 43. [Greek: lampsosin] for [Greek: eklampsosin] with Justin, D, and Origen (twice). Matt. xxv. 41. Of Justin's readings in this verse [Greek: hupagete] for [Greek: poreuesthe] is found also in [Hebrew: ?] and Hippolytus, [Greek: exoteron] for [Greek: aionion] in the cursive manuscript numbered 40 (Credner; I am unable to verify this), [Greek: ho haetoimasen ho pater mou] for [Greek: to haetoimasmenon] D. 1, most Codd. of the Old Latin, Iren. Tert. Cypr. Hil. Hipp. and Origen in the Latin translation. Luke xii. 48. D, like Justin, has here [Greek: pleon] for [Greek: perissoteron] and also the compound form [Greek: apaitaesousin]. Luke xx. 24. Though in the main following (but loosely) the text of Luke, Justin has here [Greek: to nomisma], as Matt., instead of [Greek: daenarion]; so D. Though it will be seen that Justin has thus much in common with D and the Old Latin version, it should be noticed that he has the verse, Luke xxii. 19, and especially the clause [Greek: touto poieite eis taen emaen anamnaesin] which is wanting in these authorities. On the other hand, he appears to have with them and other authorities, including Syr. Crt., the Agony in the Garden as given in Luke xxii, 43,44, which verses are omitted in MSS. of the best Alexandrine type. Luke xxiii. 34, Justin also has, with the divided support of the majority of Greek MSS. Vulgate, c, e, f, ff of the Old Latin, Syr. Crt. and Pst. &c. against B, D (prima manu), a, b, Memph. (MSS.) Theb. These readings represent in the main a text which was undoubtedly current and widely diffused in the second century. 'Though no surviving manuscript of the Old Latin version dates before the fourth century and most of them belong to a still later age, yet the general correspondence of their text with that of the first Latin Fathers is a sufficient voucher for its high antiquity. The connexion subsisting between this Latin, version, the Curetonian Syriac and Codex Bezae, proves that the text of these documents is considerably older than the vellum on which they are written.' Such is Dr. Scrivener's verdict upon the class of authorities with which Justin shows the strongest affinity, and he goes on to add; 'Now it may be said without extravagance that no set of Scriptural records affords a text less probable in itself, less sustained by any rational principles of external evidence, than that of Cod. D, of the Latin codices, and (so far as it accords with them) of Cureton's Syriac. Interpolations as insipid in themselves as unsupported by other evidence abound in them all.... It is no less true to fact than paradoxical in sound, that the worst corruptions to which the New Testament has ever been subjected originated within a hundred years after it was composed' [Endnote 135:1]. This is a point on which text critics of all schools are substantially agreed. However much they may differ in other respects, no one of them has ever thought of taking the text of the Old Syriac and Old Latin translations as the basis of an edition. There can be no question that this text belongs to an advanced, though early, stage of corruption. At the same stage of corruption, then, Justin's quotations from the Gospels are found, and this very fact is a proof of the antiquity of originals so corrupted. The coincidences are too many and too great all to be the result of accident or to be accounted for by the parallel influence of the lost Gospels. The presence, for instance, of the reading [Greek: o haetoimasen ho pataer] for [Greek: to haetoimasmenon] in Irenaeus and Tertullian (who has both 'quem praeparavit deus' and 'praeparatum') is a proof that it was found in the canonical text at a date little later than Justin's. And facts such as this, taken together with the arguments which make it little less than certain that Justin had either mediately or immediately access to our Gospels, render it highly probable that he had a form of the canonical text before him. And yet large as is the approximation to Justin's text that may be made without stirring beyond the bounds of attested readings within the Canon, I still retain the opinion previously expressed that he did also make use of some extra-canonical book or books, though what the precise document was the data are far too insufficient to enable us to determine. So far as the history of our present Gospels is concerned, I have only to insist upon the alternative that Justin either used those Gospels themselves or else a later work, of the nature of a harmony based upon them [Endnote 136:1]. The theory (if it is really held) that he was ignorant of our Gospels in any shape, seems to me, in view of the facts, wholly untenable. CHAPTER V. HEGESIPPUS--PAPIAS. Dr. Lightfoot has rendered a great service to criticism by his masterly exposure of the fallacies in the argument which has been drawn from the silence of Eusebius in respect to the use of the Canonical Gospels by the early writers [Endnote 138:1]. The author of 'Supernatural Religion' is not to be blamed for using this argument. In doing so he has only followed in the wake of the Germans who have handed it on from one to the other without putting it to a test so thorough and conclusive as that which has now been applied [Endnote 138:2]. For the future, I imagine, the question has been set at rest and will not need to be reopened [Endnote 138:3]. Dr. Lightfoot has shown, with admirable fulness and precision, that the object of Eusebius was only to note quotations in the case of books the admission of which into the Canon had been or was disputed. In the case of works, such as the four Gospels, that were universally acknowledged, he only records what seem to him interesting anecdotes or traditions respecting their authors or the circumstances under which they were composed. This distinction Dr. Lightfoot has established, not only by a careful examination of the language of Eusebius, but also by comparing his statements with the actual facts in regard to writings that are still extant, and where we are able to verify his procedure. After thus testing the references in Eusebius to Clement of Rome, the Ignatian Epistles, Polycarp, Justin, Theophilus of Antioch, and Irenaeus, Dr. Lightfoot arrives, by a strict and ample induction, at the conclusion that the silence of Eusebius in respect to quotations from any canonical book is so far an argument _in its favour_ that it shows the book in question to have been generally acknowledged by the early Church. Instead of being a proof that the writer did not know the work in reference to which Eusebius is silent, the presumption is rather that he did, like the rest of the Church, receive it. Eusebius only records what seems to him specially memorable, except where the place of the work in or out of the Canon has itself to be vindicated. But if this holds good, then most of what is said against the use of the Gospels by Hegesippus falls to the ground. Eusebius expressly says [Endnote 140:1] that Hegesippus made occasional use of the Gospel according to the Hebrews ([Greek: ek te tou kath' Hebraious euangeliou ... tina tithaesin]). But apart from the conclusion referred to above, the very language of Eusebius ([Greek: tithaesin tina ek]) is enough to suggest that the use of the Gospel according to the Hebrews was subordinate and subsidiary. Eusebius can hardly have spoken in this way of '_the_ Gospel of which Hegesippus made use' in all the five books of his 'Memoirs.' The expression tallies exactly with what we should expect of a work used _in addition to_ but not _to the exclusion_ of our Gospels. The fact that Eusebius says nothing about these shows that his readers would take it for granted that Hegesippus, as an orthodox Christian, received them. With this conclusion the fragments of the work of Hegesippus that have come down to us agree. The quotations made in them are explained most simply and naturally, on the assumption that our Gospels have been used. The first to which we come is merely an allusion to the narrative of Matt. ii; 'For Domitian feared the coming of the Christ as much as Herod.' Those therefore who take the statement of Eusebius to mean that Hegesippus used only the Gospel according to the Hebrews are compelled to seek for the account of the Massacre of the Innocents in that Gospel. It appears however from Epiphanius that precisely this very portion of the first Gospel was wanting in the Gospel according to the Hebrews as used both by the Ebionites and by the Nazarenes. 'But if it be doubtful whether some forms of that Gospel contained the two opening chapters of Matthew, it is certain that Jerome found them in the version which he translated' [Endnote 141:1]. I am afraid that here, as in so many other cases, the words 'doubtful' and 'certain' are used with very little regard to their meanings. In support of the inference from Jerome, the author refers to De Wette, Schwegler, and an article in a periodical publication by Ewald. De Wette expressly says that the inference does _not_ follow ('Aus Comm. ad Matt. ii. 6 ... lässt sich _nicht_ schliessen dass er hierbei das Evang. der Hebr. verglichen habe.... Nicht viel besser beweisen die St. ad Jes. xi. 1; ad Abac. iii. 3') [Endnote 141:2]. He thinks that the presence of these chapters in Jerome's copy cannot be satisfactorily proved, but is probable just from this allusion in Hegesippus--in regard to which De Wette simply follows the traditional, but, as we have seen, erroneous assumption that Hegesippus used only the Gospel according to the Hebrews. Schwegler [Endnote 141:3] gives no reasons, but refers to the passages quoted from Jerome in Credner. Credner, after examining these passages, comes to the conclusion that 'the Gospel of the Nazarenes did _not_ contain the chapters' [Endnote 141:4]. Ewald's periodical I cannot refer to, but Hilgenfeld, after an elaborate review of the question, decides that the chapters were omitted [Endnote 141:5]. This is the only authority I can find for the 'certainty that Jerome found them' in his version. On the whole, then, it seems decidedly more probable (certainties we cannot deal in) that the incident referred to by Hegesippus was missing from the Gospel according to the Hebrews. That Gospel therefore was not quoted by him, but, on the contrary, there is a presumption that he is quoting from the Canonical Gospel. The narrative of the parallel Gospel of St. Luke seems, if not to exclude the Massacre of the Innocents, yet to imply an ignorance of it. The next passage that appears to be quotation occurs in the account of the death of James the Just; 'Why do ye ask me concerning Jesus the Son of Man? He too sits in heaven on the right hand of the great Power and will come on the clouds of heaven' ([Greek: Ti me eperotate peri Iaesou tou huiou tou anthropou? kai autos kathaetai en to ourano ek dexion taes megalaes dunameos, kai mellei erchesthai epi ton nephelon tou ouranou]). It seems natural to suppose that this is an allusion to Matt. xxvi. 64, [Greek: ap' arti opsesthe ton huion tou anthropou kathaemenon ek dexion taes dunameos, kai erchomenon epi ton vephelon tou ouranou]. The passage is one that belongs to the triple synopsis, and the form in which it appears in Hegesippus shows a preponderating resemblance to the version of St. Matthew. Mark inserts [Greek: kathaemenon] between [Greek: ek dexion] and [Greek: taes dunameos], while Luke thinks it necessary to add [Greek: tou theou]. The third Evangelist omits the phrase [Greek: epi ton nephelon tou ouranou], altogether, and the second substitutes [Greek: meta] for [Greek: epi]. In fact the phrase [Greek: epi ton vephelon] occurs in the New Testament only in St. Matthew; the Apocalypse, like St. Mark, has [Greek: meta] and [Greek: epi] only with the singular. In like manner, when we find Hegesippus using the phrase [Greek: prosopon ou lambaneis], this seems to be a reminiscence of Luke xx. 21, where the synoptic parallels have [Greek: blepeis]. A more decided reference to the third Gospel occurs in the dying prayer of St. James; [Greek: parakalo, kurie thee pater, aphes autois; ou gar oidasiti poiousin], which corresponds to Luke xxiii. 34, [Greek: pater, aphes autois; ou gar oidasin ti poiousin]. There is the more reason to believe that Hegesippus' quotation is derived from this source that it reproduces the peculiar use of [Greek: aphienai] in the sense of 'forgive' without an expressed object. Though the word is of very frequent occurrence, I find no other instance of this in the New Testament [Endnote 143:1], and the Clementine Homilies, in making the same quotation, insert [Greek: tas hamartias auton]. The saying is well known to be peculiar to St. Luke. There is perhaps a balance of evidence against its genuineness, but this is of little importance, as it undoubtedly formed part of the Gospel as early as Irenaeus, who wrote much about the same time as Hegesippus. The remaining passage occurs in a fragment preserved from Stephanus Gobarus, a writer of the sixth century, by Photius, writing in the ninth. Referring to the saying 'Eye hath not seen,' &c., Gobarus says 'that Hegesippus, an ancient and apostolical man, asserts--he knows not why--that these words are vainly spoken, and that those who use them give the lie to the sacred writings and to our Lord Himself who said, "Blessed are your eyes that see and your ears that hear,"' &c. 'Those who use these words' are, we can hardly doubt, as Dr. Lightfoot after Routh has shown [Endnote 144:1], the Gnostics, though Hegesippus would seem to have forgotten I Cor. ii. 9. The anti-Pauline position assigned to Hegesippus on the strength of this is, we must say, untenable. But for the present we are concerned rather with the second quotation, which agrees closely with Matt. xiii. 26 ([Greek: humon de makarioi hoi ophthalmoi hoti blepousin, kai ta ota humon hoti akouousin]). The form of the quotation has a slightly nearer resemblance to Luke x. 23 ([Greek: makarioi hoi ophthalmoi hoi blepontes ha blepete k.t.l.]), but the marked difference in the remainder of the Lucan passage increases the presumption that Hegesippus is quoting from the first Gospel [Endnote 144:2]. The use of the phrase [Greek: ton theion graphon] is important and remarkable. There is not, so far as I am aware, any instance of so definite an expression being applied to an apocryphal Gospel. It would tend to prepare us for the strong assertion of the Canon of the Gospels in Irenaeus; it would in fact mark the gradually culminating process which went on in the interval which separated Irenaeus from Justin. To this interval the evidence of Hegesippus must be taken to apply, because though writing like Irenaeus under Eleutherus (from 177 A.D.) he was his elder contemporary, and had been received with high respect in Rome as early as the episcopate of Anicetus (157-168 A.D.). The relations in which Hegesippus describes himself as standing to the Churches and bishops of Corinth and Rome seem to be decisive as to his substantial orthodoxy. This would give reason to think that he made use of our present Gospels, and the few quotations that have come down to us confirm that view not inconsiderably, though by themselves they might not be quite sufficient to prove it. There is one passage that may be thought to point to an apocryphal Gospel, 'From these arose false Christs, false prophets, false apostles;' which recalls a sentence in the Clementines, 'For there shall be, as the Lord said, false apostles, false prophets, heresies, ambitions.' It is not, however, nearer to this than to the canonical parallel, Matt. xxiv. 24 ('There shall arise false Christs and false prophets'). 2. In turning from Hegesippus to Papias we come at last to what seems to be a definite and satisfactory statement as to the origin of two at least of the Synoptic Gospels, and to what is really the most enigmatic and tantalizing of all the patristic utterances. Like Hegesippus, Papias may be described as 'an ancient and apostolic man,' and appears to have better deserved the title. He is said to have suffered martyrdom under M. Aurelius about the same time as Polycarp, 165-167 A.D. [Endnote 145:1] He wrote a commentary on the Discourses or more properly Oracles of the Lord, from which Eusebius extracted what seemed to him 'memorable' statements respecting the origin of the first and second Gospels. 'Matthew,' Papias said [Endnote 146:1], 'wrote the oracles ([Greek: ta logia]) in the Hebrew tongue, and every one interpreted them as he was able.' 'Mark, as the interpreter of Peter, wrote down accurately, though not in order, all that he remembered that was said or done by Christ. For he neither heard the Lord nor attended upon Him, but later, as I said, upon Peter, who taught according to the occasion and not as composing a connected narrative of the Lord's discourses; so that Mark made no mistake in writing down some things as he remembered them. For he took care of one thing, not to omit any of the particulars that he heard or to falsify any part of them.' * * * * * Let us take the second of these statements first. According to it the Gospel of St. Mark consisted of notes taken down, or rather recollected, from the teaching of Peter. It was not written 'in order,' but it was an original work in the sense that it was first put in writing by Mark himself, having previously existed only in an oral form. Does this agree with the facts of the Gospel as it appears to us now? There is a certain ambiguity as to the phrase 'in order.' We cannot be quite sure what Papias meant by it, but the most natural conclusion seems to be that it meant chronological order. If so, the statement of Papias seems to be so far borne out that none of the Synoptic Gospels is really in exact chronological order; but, strange to say, if there is any in which an approach to such an order is made, it is precisely this of St. Mark. This appears from a comparison of the three Synoptics. From the point at which the second Gospel begins, or, in other words, from the Baptism to the Crucifixion, it seems to give the outline that the other two Gospels follow [Endnote 147:1]. If either of them diverges from it for a time it is only to return. The early part of St. Matthew is broken up by the intrusion of the so-called Sermon on the Mount, but all this time St. Mark is in approximate agreement with St. Luke. For a short space the three Gospels go together. Then comes a second break, where Luke introduces his version of the Sermon on the Mount. Then the three rejoin and proceed together, Matthew being thrown out by the way in which he has collected the parables into a single chapter, and Luke later by the place which he has assigned to the incident at Nazareth. After this Matthew and Mark proceed side by side, Luke dropping out of the ranks. At the confession of Peter he takes his place again, and there is a close agreement in the order of the three narratives. The incident of the miracle-worker is omitted by Matthew, and then comes the insertion of a mass of extraneous matter by Luke. When he resumes the thread of the common narrative again all three are together. The insertion of a single parable on the part of Matthew, and omissions on the part of Luke, are the only interruptions. There is an approximate agreement of all three, we may say, for the rest of the narrative. We observe throughout that, in by far the preponderating number of instances, where Matthew differs from the order of Mark, Luke and Mark agree, and where Luke differs from the order of Mark, Matthew and Mark agree. Thus, for instance, in the account of the healings in Peter's house and of the paralytic, in the relation of the parables of Mark iv. 1-34 to the storm at sea which follows, of the healing of Jairus' daughter to that of the Gadarene demoniac and to the mission of the Twelve in the place of Herod's reflections (Mark vi. 14-16), in the warning against the Scribes and the widow's mite (Mark xii. 38-44), the second and third Synoptics are allied against the first. On the other hand, in the call of the four chief Apostles, the death of the Baptist, the walking on the sea, the miracles in the land of Gennesareth, the washing of hands, the Canaanitish woman, the feeding of the four thousand and the discourses which follow, the ambition of the sons of Zebedee, the anointing at Bethany, and several insertions of the third Evangelist in regard to the last events, the first two are allied against him. While Mark thus receives such alternating support from one or other of his fellow Evangelists, I am not aware of any clear case in which, as to the order of the narratives, they are, united and he is alone, unless we are to reckon as such his insertion of the incident of the fugitive between Matt. xxvi. 56, 57, Luke xxii. 53, 54. It appears then that, so far as there is an order in the Synoptic Gospels, the normal type of that order is to be found precisely in St. Mark, whom Papias alleges to have written not in order. But again there seems to be evidence that the Gospel, in the form in which it has come down to us, is not original but based upon another document previously existing. When we come to examine closely its verbal relations to the other two Synoptics, its normal character is in the main borne out, but still not quite completely. The number of particulars in which Matthew and Mark agree together against Luke, or Mark and Luke agree together against Matthew, is far in excess of that in which Matthew and Luke are agreed against Mark. Mark is in most cases the middle term which unites the other two. But still there remains a not inconsiderable residuum of cases in which Matthew and Luke are in combination and Mark at variance. The figures obtained by a not quite exact and yet somewhat elaborate computation [Endnote 149:1] are these; Matthew and Mark agree together against Luke in 1684 particulars, Luke and Mark against Matthew in 944, but Matthew and Luke against Mark in only 334. These 334 instances are distributed pretty evenly over the whole of the narrative. Thus (to take a case at random) in the parallel narratives Matt. xii. 1-8, Mark ii. 23-28, Luke vi. 1-5 (the plucking of the ears on the Sabbath day), there are fifty-one points (words or parts of words) common to all three Evangelists, twenty-three are common only to Mark and Luke, ten to Mark and Matthew, and eight to Matthew and Luke. In the next section, the healing of the withered hand, twenty points are found alike in all three Gospels, twenty-seven in Mark and Luke, twenty-one in Mark and Matthew, and five in Matthew and Luke. Many of these coincidences between the first and third Synoptics are insignificant in the extreme. Thus, in the last section referred to (Mark iii. 1-6=Matt. xii. 9-14=Luke vi. 6-11), one is the insertion of the article [Greek: taen] ([Greek: sunagogaen]), one the insertion of [Greek: sou] ([Greek: taen cheira sou]), two the use of [Greek: de] for [Greek: kai], and one that of [Greek: eipen] for [Greek: legei]. In the paragraph before, the eight points of coincidence between Matthew and Luke are made up thus, two [Greek: kai aesthion] (=[Greek kai esthiein]), [Greek: eipon] (=[Greek: eipan]), [Greek: poiein, eipen, met' autou] (=[Greek: sun auto]), [Greek: monous] (=[Greek: monois]). But though such points as these, if they had been few in number, might have been passed without notice, still, on the whole, they reach a considerable aggregate and all are not equally unimportant. Thus, in the account of the healing of the paralytic, such phrases is [Greek epi klinaes, apaelthen eis ton oikon autou], can hardly have come into the first and third Gospels and be absent from the second by accident; so again the clause [Greek: alla ballousin (blaeteon) oinon neon eis askous kainous]. In the account of the healing of the bloody flux the important word [Greek: tou kraspedou] is inserted in Matthew and Luke but not in Mark; in that of the mission of the twelve Apostles, the two Evangelists have, and the single one has not, the phrase [Greek: kai therapeuein noson (nosous]), and the still more important clause [Greek: lego humin anektoteron estai (gae) Sodomon ... en haemera ... ae tae polei ekeinae]: in Luke ix. 7 (= Matt. xiv. 1) Herod's title is [Greek: tetrarchaes], in Mark vi. 14 [Greek: basileus]; in the succeeding paragraph [Greek: hoi ochloi aekolouthaesan] and the important [Greek: to perisseuon (-san)] are wanting in the intermediate Gospel; in the first prophecy of the Passion it has [Greek: apo] where the other two have [Greek: hupo], and [Greek: meta treis haemeras] where they have [Greek: tae tritae haemera]: in the healing of the lunatic boy it omits the noticeable [Greek: kai diestrammenae]: in the second prophecy of the Passion it omits [Greek: mellei], in the paragraph about offences, [Greek: elthein ta skandala ...ouai...di hou erchetai]. These points might be easily multiplied as we go on; suffice it to say that in the aggregate they seem to prove that the second Gospel, in spite of its superior originality and adhesion to the normal type, still does not entirely adhere to it or maintain its primary character throughout. The theory that we have in the second Gospel one of the primitive Synoptic documents is not tenable. No doubt this is an embarrassing result. The question is easy to ask and difficult to answer--If our St. Mark does not represent the original form of the document, what does represent it? The original document, if not quite like our Mark, must have been very nearly like it; but how did any writer come to reproduce a previous work with so little variation? If he had simply copied or reproduced it without change, that would have been intelligible; if he had added freely to it, that also would have been intelligible: but, as it is, he seems to have put in a touch here and made an erasure there on principles that it is difficult for us now to follow. We are indeed here at the very _crux_ of Synoptic criticism. For our present purpose however it is not necessary that the question should be solved. We have already obtained an answer on the two points raised by Papias. The second Gospel _is_ written in order; it is _not_ an original document. These two characteristics make it improbable that it is in its present shape the document to which Papias alludes. Does his statement accord any better with the phenomena of the first Gospel? He asserts that it was originally written in Hebrew, and that the large majority of modern critics deny to have been the case with our present Gospel. Many of the quotations in it from the Old Testament are made directly from the Septuagint and not from the Hebrew. There are turns of language which have the stamp of an original Greek idiom and could not have come in through translation. But, without going into this question as to the original language of the first Gospel, a shorter method will be to ask whether it can have been an original document at all? The work to which Papias referred clearly was such, but the very same investigation which shows that our present St. Mark was not original, tells with increased force against St. Matthew. When a document exists dealing with the same subject-matter as two other documents, and those two other documents agree together and differ from it on as many as 944 separate points, there can be little doubt that in the great majority of those points it has deviated from the original, and that it is therefore secondary in character. It is both secondary and secondary on a lower stage than St. Mark: it has preserved the features of the original with a less amount of accuracy. The points of the triple synopsis on which Matthew fails to receive verification are in all 944; those on which Mark fails to receive verification 334; or, in other words, the inaccuracies of Matthew are to those of Mark nearly as three to one. In the case of Luke the proportion is still greater-- as much as five to one. This is but a tithe of the arguments which show that the first Gospel is a secondary composition. An original composition would be homogeneous; it is markedly heterogeneous. The first two chapters clearly belong to a different stock of materials from the rest of the Gospel. A broad division is seen in regard to the Old Testament quotations. Those which are common to the other two Synoptists are almost if not quite uniformly taken from the Septuagint; those, on the other hand, which seem to belong to the reflection of the Evangelist betray more or less distinctly the influence of the Hebrew [Endnote 153:1]. Our Gospel is thus seen to be a recension of another original document or documents and not an original document itself. Again, if our St. Matthew had been an original composition and had appeared from the first in its present full and complete form, it would be highly difficult to account for the omissions and variations in Mark and Luke. We should be driven back, indeed, upon all the impossibilities of the 'Benutzungs-hypothese.' On the one hand, the close resemblance between the three compels us to assume that the authors have either used each other's works or common documents; but the differences practically preclude the supposition that the later writer had before him the whole work of his predecessor. If Luke had had before him the first two chapters of Matthew he could not have written his own first two chapters as he has done. Again, the character of the narrative is such as to be inconsistent with the view that it proceeds from an eye-witness of the events. Those graphic touches, which are so conspicuous in the fourth Gospel, and come out from time to time in the second, are entirely wanting in the first. If parallel narratives, such as the healing of the paralytic, the cleansing of the Temple, or the feeding of the five thousand, are compared, this will be very clearly seen. More; there are features in the first Gospel that are to all appearance unhistorical and due to the peculiar method of the writer. He has a way of reduplicating, so to speak, the personages of one narrative in order to make up for the omission of another [Endnote 154:1]. For instance, he is silent as to the healing of the demoniac at Capernaum, but, instead of this, he gives us two Gadarene demoniacs, at the same time modifying the language in which he describes this latter incident after the pattern of the former; in like manner he speaks of the healing of two blind men at Jericho, but only because he had passed over the healing of the blind man at Bethsaida. Of a somewhat similar nature is the adding of the ass's colt to the ass in the account of the Triumphal Entry. There are also fragmentary sayings repeated in the Gospel in a way that would be natural in a later editor piecing together different documents and finding the same saying in each, but unnatural in an eye- and ear-witness drawing upon his own recollections. Some clear cases of this kind would be Matt. v. 29, 30 (= Matt. xviii. 8, 9) the offending member, Matt. v. 32 (= Matt. xix. 9) divorce, Matt. x. 38, 39 (= Matt. xvi. 24, 25) bearing the cross, loss and gain; and there are various others. These characteristics of the first Gospel forbid us to suppose that it came fresh from the hands of the Apostle in the shape in which we now have it; they also forbid us to identify it with the work alluded to by Papias. Neither of the two first Gospels, as we have them, complies with the conditions of Papias' description to such an extent that we can claim Papias as a witness to them. * * * * * But now a further enquiry opens out upon us. The language of Papias does not apply to our present Gospels; will it apply to some earlier and more primary state of those Gospels, to documents _incorporated in_ the works that have come down to us but not co-extensive with them? German critics, it is well known, distinguish between 'Matthäus'--the present Gospel that bears the name of St. Matthew--and 'Ur-Matthäus,' or the original work of that Apostle, 'Marcus'--our present St. Mark--and 'Ur-Marcus,' an older and more original document, the real production of the companion of St. Peter. Is it to these that Papias alludes? Here we have a much more tenable and probable hypothesis. Papias says that Matthew composed 'the oracles' ([Greek: ta logia]) in the Hebrew tongue. The meaning of the word [Greek: logia] has been much debated. Perhaps the strictest translation of it is that which has been given, 'oracles'--short but weighty and solemn or sacred sayings. I should be sorry to say that the word would not bear the sense assigned to it by Dr. Westcott, who paraphrases it felicitously (from his point of view) by our word 'Gospel' [Endnote 155:1]. It is, however, difficult to help feeling that the _natural_ sense of the word has to be somewhat strained in order to make it cover the whole of our present Gospel, and to bring under it the record of facts to as great an extent as discourse. It seems at least the simplest and most obvious interpretation to confine the word strictly or mainly to discourse. 'Matthew composed the discourses (those brief yet authoritative discourses) in Hebrew.' At this point we are met by a further coincidence. The common matter in the first three Gospels is divided into a triple synopsis and a double synopsis--the first of course running through all three Gospels, the second found only in St. Matthew and St. Luke. But this double synopsis is nearly, though not quite, confined to discourse; where it contains narration proper, as in the account of John the Baptist and the Centurion of Capernaum, discourse is largely mingled with it. But, if the matter common to Matthew and Luke consists of discourse, may it not be these very [Greek: logia] that Papias speaks of? Is it not possible that the two Evangelists had access to the original work of St. Matthew and incorporated its material into their own Gospels in different ways? It would thus be easy to understand how the name that belonged to a special and important part of the first Gospel gradually came to be extended over the whole. Bulk would not unnaturally be a great consideration with the early Christians. The larger work would quickly displace the smaller; it would contain all that the smaller contained with additions no less valuable, and would therefore be eagerly sought by the converts, whose object would be rather fulness of information than the best historical attestation. The original work would be simply lost, absorbed, in the larger works that grew out of it. This is the kind of presumption that we have for identifying the Logia of Papias with the second ground document of the first Gospel--the document, that is, which forms the basis of the double synopsis between the first Gospel and the third. As a hypothesis the identification of these two documents seems to clear up several points. It gives a 'local habitation and a name' to a document, the separate and independent existence of which there is strong reason to suspect, and it explains how the name of St. Matthew came to be placed at the head of the Gospel without involving too great a breach in the continuity of the tradition. It should be remembered that Papias is not giving his own statement but that of the Presbyter John, which dates back to a time contemporary with the composition of the Gospel. On the other hand, by the time of Irenaeus, whose early life ran parallel with the closing years of Papias, the title was undoubtedly given to the Gospel in its present form. It is therefore as difficult to think that the Gospel had no connection with the Apostle whose name it bears, as it is impossible to regard it as entirely his work. The Logia hypothesis seems to suggest precisely such an intermediate relation as will satisfy both sides of the problem. There are, however, still difficulties in the way. When we attempt to reconstruct the 'collection of discourses' the task is very far from being an easy one. We do indeed find certain groups of discourse in the first Gospel--such as the Sermon on the Mount ch. v-vii, the commission of the Apostles ch. x, a series of parables ch. xiii, of instructions in ch. xviii, invectives against the Pharisees in ch. xxvi, and long eschatological discourses in ch. xxiv and xxv, which seem at once to give a handle to the theory that the Evangelist has incorporated a work consisting specially of discourses into the main body of the Synoptic narrative. But the appearance of roundness and completeness which these discourses present is deceptive. If we are to suppose that the form in which the discourses appear in St. Matthew at all nearly represents their original structure, then how is it that the same discourses are found in the third Gospel in such a state of dispersion? How is it, for instance, that the parallel passages to the Sermon on the Mount are found in St. Luke scattered over chapters vi, xi, xii, xiii, xiv, xvi, with almost every possible inversion and variety of order? Again, if the Matthaean sections represent a substantive work, how are we to account for the strange intrusion of the triple synopsis into the double? What are we to say to the elaborately broken structure of ch. x? On the other hand, if we are to take the Lucan form as nearer to the original, that original must have been a singular agglomeration of fragments which it is difficult to piece together. It is easy to state a theory that shall look plausible so long as it is confined to general terms, but when it comes to be worked out in detail it will seem to be more and more difficult and involved at every step. The Logia hypothesis in fact carries us at once into the very nodus of Synoptic criticism, and, in the present state of the question, must be regarded as still some way from being established. The problem in regard to St. Mark and the triple synopsis is considerably simpler. Here the difficulty arises from the necessity of assuming a distinction between our present second Gospel and the original document on which that Gospel is based. I have already touched upon this point. The synoptical analysis seems to conduct us to a ground document greatly resembling our present St. Mark, which cannot however be quite identical with it, as the Canonical Gospel is found to contain secondary features. But apart from the fact that these secondary features are so comparatively few that it is difficult to realise the existence of a work in which they, and they only, should be absent, there is this further obstacle to the identification even of the ground document with the Mark of Papias, that even in that original shape the Gospel still presented the normal type of the Synoptic order, though 'order' is precisely the characteristic that Papias says was, in this Gospel, wanting. Everywhere we meet with difficulties and complexities. The testimony of Papias remains an enigma that can only be solved--if ever it is solved--by close and detailed investigations. I am bound in candour to say that, so far as I can see myself at present, I am inclined to agree with the author of 'Supernatural Religion' against his critics [Endnote 159:1], that the works to which Papias alludes cannot be our present Gospels in their present form. What amount of significance this may have for the enquiry before us is a further question. Papias is repeating what he had heard from the Presbyter John, which would seem to take us up to the very fountainhead of evangelical composition. But such a statement does not preclude the possibility of subsequent changes in the documents to which it refers. The difficulties and restrictions of local communication must have made it hard for an individual to trace all the phases of literary activity in a society so widely spread as the Christian, even if it had come within the purpose of the writer or his informant to state the whole, and not merely the essential part, of what he knew. CHAPTER VI. THE CLEMENTINE HOMILIES. It is unfortunate that there are not sufficient materials for determining the date of the Clementine Homilies. Once given the date and a conclusion of considerable certainty could be drawn from them; but the date is uncertain, and with it the extent to which they can be used as evidence either on one side or on the other. Some time in the second century there sprang up a crop of heretical writings in the Ebionite sect which were falsely attributed to Clement of Rome. The two principal forms in which these have come down to us are the so-called Homilies and Recognitions. The Recognitions however are only extant in a Latin translation by Rufinus, in which the quotations from the Gospels have evidently been assimilated to the Canonical text which Rufinus himself used. They are not, therefore, in any case available for our purpose. Whether the Recognitions or the Homilies came first in order of time is a question much debated among critics, and the even way in which the best opinions seem to be divided is a proof of the uncertainty of the data. On the one side are ranged Credner, Ewald, Reuss, Schwegler, Schliemann, Uhlhorn, Dorner, and Lücke, who assign the priority to the Homilies: on the other, Hilgenfeld, Köstlin, Ritschl (doubtfully), and Volkmar, who give the first place to the Recognitions [Endnote 162:1]. On the ground of authority perhaps the preference should be given to the first of these, as representing more varied parties and as carrying with them the greater weight of sound judgment, but it is impossible to say that the evidence on either side is decisive. The majority of critics assign the Clementines, in one form or the other, to the middle of the second century. Credner, Schliemann, Scholten, and Renan give this date to the Homilies; Volkmar and Hilgenfeld to the Recognitions; Ritschl to both recensions alike [Endnote 162:2]. We shall assume hypothetically that the Homilies are rightly thus dated. I incline myself to think that this is more probable, but, speaking objectively, the probability could not have a higher value put upon it than, say, two in three. One reason for assigning the Homilies to the middle of the second century is presented by the phenomena of the quotations from the Gospels which correspond generally to those that are found in writings of this date, and especially, as has been frequently noticed, to those which we meet with in Justin. I proceed to give a tabulated list of the quotations. In order to bring out a point of importance I have indicated by a letter in the left margin the presence in the Clementine quotations of some of the _peculiarities_ of our present Gospels. When this letter is unbracketed, it denotes that the passage is _only_ found in the Gospel so indicated; when the letter is enclosed in brackets, it is implied that the passage is synoptical, but that the Clementines reproduce expressions peculiar to that particular Gospel. The direct quotations are marked by the letter Q. Many of the references are merely allusive, and in more it is sufficiently evident that the writer has allowed himself considerable freedom [Endnote 163:1]. _Exact._ |_Slightly variant._ | _Variant._ | _Remarks._ | | | (M.) | |8.21, Luke 4.6-8 |narrative. | | (=Matt. 4.8-10), | | | Q. | | |3.55, [Greek: ho | | | ponaeros estin | | | ho peirazon.], | | | Q. | | |15.10, Matt. 5.3; | | | Luke 6.20. | M. |17.7, Matt. 5.8. | | (M.) |3.51 } Matt. 5. | |repeated |Ep. Pet. 2} 17,18. | | identically. | |11.32, Matt. 5. |highly condensed | | 21-48. | paraphrase, | | | [Greek: oi | | | en planae.] | { Matt.5.44,| |allusive merely. |12.32 { 45(=Luke | | |3.19 {6.27, 28, | | | {35). | | M. |3.56, Matt. 5.34, | | | 35, Q. | | M. |3.55} Matt. 5.37. | |repeated identi- |19.2} Q. | | cally; so | | | Justin. (M.) | |3.57. Matt. 5.45. | | | Q. | | | {|oblique and allu- | |12.26 {| sive, repeated | |18.2. {| in part simi- | |11.12 {| larly; [Greek: | | {| pherei ton | | {| hueton]. M. |3.55, Matt. 6,6, Q. | | 19.2, Matt.6.13 | | | Q. | | | (M.) |3.55, Matt. 6.32; | |combination. | 6.8 (=Luke 12.30.)| | | |18.16, Matt. 7.2 |oblique and allu- | | (12). | sive. |3.52, Matt. 7.7 | |[Greek: euris- | (=Luke 11.9). | | kete] for | | | [euraeskete] | | | in both. (L.M.) |3.56, Matt. 7.9-11 | |striking divi- | (=Luke 11.11-13) | | sion of pecu- | | | liarities of | | | both Gospels. | |12.32} Matt. 7.12 |repeated di- | |7.4 } (=Luke | versely, | |11.4 } 6.31. | allusive. (M.) |18.17, Matt. 7. |(omissions), Q. | | 13,14. | | | |7.7. Matt. 7.13, |allusive para- | | 14. | phrase. (L.) |8.7, Luke 6.46. | | |11.35, Matt. 7.15. | |Justin, in part | | | similarly, in | | | part diversely. (M.) |8.4, Matt. 8.11, |(addition), Q. |Justin diversely. | 12 (Luke 13.29). | | |9.21, Matt. 8.9 | |allusive merely. | (Luke 7.8). | | (M.) |3.56, Matt. 9.13 |(addition), Q. |from LXX. | (12.7). | | (L.M.) | | {Matt. 10. |{ | | { 13, 15= |{ | | { Luke 10. |{ | |13.30, { 5,6,10- |{mixed pecu- | | 31. { 12 (9.5) |{ liarities, | | { =Mark |{ oblique and | | { 6.11. |{ allusive. (L.M.) |17.5, Matt. 10.28 | |mixed peculia- | (=Luke 12,4, 5), Q.| | rities; Justin | | | diversely. | |12.31, Matt. 10. |allusive merely. | | 29, 30 (=Luke | | | 12.6, 7). | |3.17 {Matt. 11.11. | |allusive. | {Luke 7.28. | | |8.6, Matt. 11.25 |(addition)+. |perhaps from | (=Luke x.21). | | Matt. 21.16. (M.) | |17.4 } |{ | |18.4 }Matt. 11.27 |{repeated simi- | |18.7 } (=Luke |{ larly; cp. | |18.13} 10.22), Q.|{ Justin, &c. | |18.20} | M. 3.52, Matt. | | | (M.) |+19.2. Matt. 12. | |[Greek: allae | 26, Q. | | pou.] (M.L.) |+19.7, Matt. 12. | | | 34 (=Luke 6. | | | 45), Q. | | M.11.33, Matt. |(addition), Q. | | 12.42. | | | |11.33, Matt. 12. | | | 41 (=Luke 11. | | | 32), Q. | | (M.L.) |M.53, Matt. 13. | | | 16 (=Luke 10. | | | 24), +Q. | | M.18.15, Matt. | | | 13.35+. | | | Mk. |19.20, Mark 4.34. | | M. |19.2, Matt. 13. | | |39, Q. | | M.3.52, Matt. 15.| | | 15 (om. [Greek:| | | mou]), Q. | | | | | {Matt. 15. |narrative. | |11.19 {21-28 | | | {(=Mark |[Greek: Iousta | | {7.24-30). | Surophoini- | | | kissa.] (M.) |17.18, Matt. 16. | | | 16 (par.) | | M. | |Ep. Clem. 2, |allusive merely. | | Matt. 16.19. | M. |Ep. Clem. 6, Matt. | |ditto. | 16.19. | | (M.) |3.53, Matt. 17.5 | | | (par.), Q. | | M. | |12.29, Matt. 18. |addition [Greek: | | 7, Q. | ta agatha | | | elthein.] M. |17.7, Matt. 18.10 | | | (v.l.) | | (L.) 3.71, Luke | | | 10.7. (order) | | | (=Matt.10.10). | | | L. |+19.2, Luke 10.18. | | L. | |9.22, Luke 10.20. |allusive merely. L. | |17.5, Luke 18.6- | | | 8, Q. (?) | | |19.2, [Greek: mae |Cp. Eph. 4.27. | | dote prophasin | | | to ponaero], Q. | | |3.53, Prophet like|Cp. Acts 3.22. | | Moses, Q. | (M.) |3.54, Matt. 19.8, | |sense more diver- | 4 (=Mark 10.5, | | gent than | 6), Q. | | words. | | {Matt. 19. |} | |17.4 { 16,17. |} | |18.1 {Mark 10. |}repeated simi- | |18.3 { 17,18. |} larly; cp. | |18.17 {Luke 18. |} Justin. | | 3.57 { 18,19. |} L. | |3.63, Luke 19. |not quotation. | | 5.9. | M.8.4, Matt. 22. | | | 14, Q. | | | (M.) | |8.22, Matt. 22.9. |allusive merely. | | 11. | | | 3.50 {Matt. 22. |} | | 2.51 {29 (=Mark |}repeated simi- | |18.20 {12.24), Q. |} larly. | | 3.50, [Greek: | | | dia ti ou | | | eulogon ton | | | graphon;] | (Mk.) 3.55, Mark | | | 12.27 (par.), | | | Mk. 3.57, Mark | | | 12.29 [Greek: | | | haemon], Q. | | | | |17.7, Mark 12.30 |allusive. | | (=Matt. 22.37). | {|3.18, Matt. 23.2, | | M. {| 3, Q. | | {| |3.18, Matt. 23.13 |repeated simi- {| | (=Luke 11.52). | larly. | |18.15. | (M.) |11.29, Matt. 23. | | | 25, 26, Q. | | (Mk.) {|3.15, Mark 13.2 | | {|(par.), Q. | | {| |3.15, Matt. 24.3 | {| | (par.), Q. | L. {| |Luke 19.43, Q. | | |16.21, [Greek: | | | esontai pseud- | | | apostoloi]. | (M.) |3.60 (3.64), Matt. | |part repeated | 24.45-51 (= | | larly. | Luke 12.42-46). | | (M.) 3.65, Matt. | | | 25.21 (= Luke | | | 19.17). | | | (M. L.) | |3.61, Matt. 25.26,|? mixed peculi- | | 26,27 (=Luke 19.| arities. | | 22,23). | | | 2.51}[Greek: | | | 3.50} ginesthe | | |18.20} trapezitai | | | } dokimoi.] | M. | |19.2. Matt. 25. |[Greek: allae | | 41, Q. | pou.] Justin | | | L. |11.20, Luke 23.34 | | | (v.l.), Q. | | | |17.7, Matt. 28.19.|allusive. By far the greater part of the quotations in the Clementine Homilies are taken from the discourses, but some few have reference to the narrative. There can hardly be said to be any material difference from our Gospels, though several apocryphal sayings and some apocryphal details are added. Thus the Clementine writer calls John a 'Hemerobaptist,' i.e. member of a sect which practised daily baptism [Endnote 167:1]. He talks about a rumour which became current in the reign of Tiberius about the 'vernal equinox,' that at the same season a king should arise in Judaea who should work miracles, making the blind to see, the lame to walk, healing every disease, including leprosy, and raising the dead; in the incident of the Canaanite woman (whom, with Mark, he calls a Syrophoenician) he adds her name, 'Justa,' and that of her daughter 'Bernice;' he also limits the ministry of our Lord to one year [Endnote 168:1]. Otherwise, with the exception of the sayings marked as without parallel, all of the Clementine quotations have a more or less close resemblance to our Gospels. We are struck at once by the small amount of exact coincidence, which is considerably less than that which is found in the quotations from the Old Testament. The proportion seems lower than it is, because many of the passages that have been entered in the above list do not profess to be quotations. Another phenomenon equally remarkable is the extent to which the writer of the Homilies has reproduced the peculiarities of particular extant Gospels. So far front being it a colourless text, as it is in some few places which present a parallel to our Synoptic Gospels, the Clementine version both frequently includes passages that are found only in some one of the canonical Gospels, and also, we may say usually, repeats the characteristic phrases by which one Gospel is distinguished from another. Thus we find that as many as eighteen passages reappear in the Homilies that are found only in St. Matthew; one of the extremely few that are found only in St. Mark; and six of those that are peculiar to St. Luke. Taking the first Gospel, we find that the Clementine Homilies contain (in an allusive form) the promises to the pure in heart; as a quotation, with close resemblance, the peculiar precepts in regard to oaths; the special admonition to moderation of language which, as we have seen, seems proved to be Matthaean by the clause [Greek: to gar perisson touton k.t.l.]; with close resemblance, again, the directions for secret prayer; identically, the somewhat remarkable phrase, [Greek: deute pros me pantes hoi kopiontes]; all but identically another phrase, also noteworthy, [Greek: pasa phuteia haen ouk ephuteusen ho pataer [mou] ho ouranios ekrizothaesetai]; with a resemblance that is closer in the text of B ([Greek: en to ourano] for [Greek: en ouranois]), the saying respecting the angels who behold the face of the Father; identically again, the text [Greek: polloi klaetoi, oligoi de eklektoi]: in the shape of an allusion only, the wedding garment; with near agreement, 'the Scribes and Pharisees sit in Moses' seat.' All these are passages found only in the first Gospel, and in regard to which there is just so much presumption that they had no large circulation among non-extant Gospels, as they did not find their way into the two other Gospels that have come down to us. There is, however, a passage that I have not mentioned here which contains (if the canonical reading is correct) a strong indication of the use of our actual St. Matthew. The whole history of this passage is highly curious. In the chapter which contains so many parables the Evangelist adds, by way of comment, that this form of address was adopted in order 'that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.' This is according to the received text, which attributes the quotation to 'the prophet' ([Greek: dia tou prophaetou]). It is really taken from Ps. lxxvii. 2, which is ascribed in the heading to Asaph, who, according to the usage of writers at this date, might be called a prophet, as he is in the Septuagint version of 2 Chron. xxix. 30. The phrase [Greek: ho prophaetaes legei] in quotations from the Psalms is not uncommon. The received reading is that of by far the majority of the MSS. and versions: the first hand of the Sinaitic, however, and the valuable cursives 1 and 33 with the Aethiopic (a version on which not much reliance can be placed) and m. of the Old Latin (Mai's 'Speculum,' presenting a mixed African text) [Endnote 170:1], insert [Greek: Haesaiou] before [Greek: tou prophaetou]. It also appears that Porphyry alleged this as an instance of false ascription. Eusebius admits that it was found in some, though not in the most accurate MSS., and Jerome says that in his day it was still the reading of 'many.' All this is very fully and fairly stated in 'Supernatural Religion' [Endnote 170:2], where it is maintained that [Greek: Haesaiou] is the original reading. The critical question is one of great difficulty; because, though the evidence of the Fathers is naturally suspected on account of their desire to explain away the mistake, and though we can easily imagine that the correction would be made very early and would rapidly gain ground, still the very great preponderance of critical authority is hard to get over, and as a rule Eusebius seems to be trustworthy in his estimate of MSS. Tischendorf (in his texts of 1864 and 1869) is, I believe, the only critic of late who has admitted [Greek: Haesaiou] into the text. The false ascription may be easily paralleled; as in Mark i. 2, Matt. xxvii. 9, Justin, Dial. c. Tryph. 28 (where a passage of Jeremiah is quoted as Isaiah), &c. The relation of the Clementine and of the canonical quotations to each other and to the Septuagint will be represented thus:- _Clem. Hom._ xviii. 15. [Greek: Kai ton Haesaian eipein; Anoixo to stoma mou en parabolais kai exereuxomai kekrummena apo katabolaes kosmou.] _Matt._ xiii. 35. [Greek: Hopos plaerothe to rhaethen dia [Haesaiou?] tou prophaetou legontos; Anoixo en parabolais to stoma mou, ereuxomai kekrummena apo katabolaes kosmou] [om. [Greek: kosmou] a few of the best MSS.] LXX. _Ps._ lxxvii. 2. [Greek: Anoixo en parabolais to stoma mou, phthegxomai problaemata ap' archaes.] The author of 'Supernatural Religion' contends for the reading [Greek: Haesaiou], and yet does not see in the Clementine passage a quotation from St. Matthew. He argues, with a strange domination by modern ideas, that the quotation cannot be from St. Matthew because of the difference of context, and declares it to be 'very probable that the passage with its erroneous reference was derived by both from another and common source.' Surely it is not necessary to go back to the second century to find parallels for the use of 'proof texts' without reference to the context; but, as we have seen, context counts for little or nothing in these early quotations,--verbal resemblance is much more important. The supposition of a common earlier source for both the Canonical and the Clementine text seems to me quite out of the question. There can be little doubt that the reference to the Psalm is due to the first Evangelist himself. Precisely up to this point he goes hand in hand with St. Mark, and the quotation is introduced in his own peculiar style and with his own peculiar formula, [Greek: hopos plaerothae to rhaethen]. I must, however, again repeat that the surest criterion of the use of a Gospel is to be sought in the presence of phrases or turns of expression which are shown to be characteristic and distinctive of that Gospel by a comparison with the synopsis of the other Gospels. This criterion can be abundantly applied in the case of the Clementine Homilies and St. Matthew. I will notice a little more at length some of the instances that have been marked in the above table. Let us first take the passage which has a parallel in Matt. v. 18 and in Luke xvi. 17. The three versions will stand thus:-- _Matt._ v. 18. [Greek: Amaen gar lego humin; heos an parelthae ho ouranos kai hae gae iota en ae mia keraia ou mae parelthae apo tou nomou, heos an panta genaetai.] _Clem. Hom._ iii. 51. _Ep. Pet._ c. 2. [Greek: Ho ouranos kai hae gae pareleusontai, iota en ae mia keraia ou mae parelthae apo tou nomou] [Ep. Pet. adds [Greek: touto de eiraeken, hina ta panta genaetai]]. _Luke_ xvi. 17. [Greek: Eukopoteron de esti, ton ouranon kai taen gaen parelthein, ae tou nomou mian keraian pesein.] It will be seen that in the Clementines the passage is quoted twice over, and each time with the variation [Greek pareleusontai] for [Greek: heos an parelthae]. The author of 'Supernatural Religion' argues from this that he is quoting from another Gospel [Endnote 172:1]. No doubt the fact does tell, so far as it goes, in that direction, but it is easy to attach too much weight to it. The phenomenon of repeated variation may be even said to be a common one in some writers. Dr. Westcott [Endnote 172:2] has adduced examples from Chrysostom, and they would be as easy to find in Epiphanius or Clement of Alexandria, where we can have no doubt that the canonical Gospels are being quoted. A slight and natural turn of expression such as this easily fixes itself in the memory. The author also insists that the passage in the Gospel quoted in the Clementines ended with the word [Green: nomou]; but I think it may be left to any impartial person to say whether the addition in the Epistle of Peter does not naturally point to a termination such as is found in the first canonical Gospel. Our critic seems unable to free himself from the standpoint (which he represents ably enough) of the modern Englishman, or else is little familiar with the fantastic trains and connections of reasoning which are characteristic of the Clementines. Turning from these objections and comparing the Clementine quotation first with the text of St. Matthew and then with that of St. Luke, we cannot but be struck with its very close resemblance to the former and with the wide divergence of the latter. The passage is one where almost every word and syllable might easily and naturally be altered--as the third Gospel shows that they have been altered--and yet in the Clementines almost every peculiarity of the Matthaean version has been retained. Another quotation which shows the delicacy of these verbal relations is that which corresponds to Matt. vi. 32 (= Luke xii. 30):-- _Matt._ vi. 32. [Greek: Oide gar ho pataer humon ho ouranios, hoti chraezete touton hapanton.] _Clem. Hom._ iii. 55. [Greek: [ephae] Oiden gar ho pataer humon ho ouranios hoti chraezete touton hapanton, prin auton axiosaete] (cp. Matt. vi. 8). _Luke_ xii. 30. [Greek: Humon de ho pataer oiden hoti chraezete touton.] The natural inference from the exactness of this coincidence with the language of Matthew as compared with Luke, is not neutralised by the paraphrastic addition from Matt. vi. 8, because such additions and combinations, as will have been seen from our table of quotations from the Old Testament, are of frequent occurrence. The quotation of Matt. v. 45 (= Luke vi. 35) is a good example of the way in which the pseudo-Clement deals with quotations. The passage is quoted as often as four times, with wide difference and indeed complete confusion of text. It is impossible to determine what text he really had before him; but through all this confusion there is traceable a leaning to the Matthaean type rather than the Lucan, ([Greek: [ho] pat[aer ho] en [tois] ouranois ... ton aelion autou anatellei epi agathous kai ponaerous]). It does, however, appear that he had some such phrase as [Greek: hueton pherei] or [Greek: parechei] for [Greek: brechei], and in one of his quotations he has the [Greek: ginesthe agathoi] (for [Greek: chraestoi]) [Greek: kai oiktirmones] of Justin. Justin, on the other hand, certainly had [Greek: brechei]. The, in any case, paraphrastic quotation or quotations which find a parallel in Matt. vii. 13, 14 and Luke xiii. 24 are important as seeming to indicate that, if not taken from our Gospel, they are taken from another in a later stage of formation. The characteristic Matthaean expressions [Greek: stenae] and [Greek: tethlimmenae] are retained, but the distinction between [Greek: pulae] and [Greek: hodos] has been lost, and both the epithets are applied indiscriminately to [Greek: hodos]. In the narrative of the confession of Peter, which belongs to the triple synopsis, and is assigned by Ewald to the 'Collection of Discourses,' [Endnote 174:1] by Weiss [Endnote 174:2] and Holtzmann [Endnote 175:1] to the original Gospel of St. Mark, the Clementine writer follows Matthew alone in the phrase [Greek: Su ei ho huios tou zontos Theou]. The synoptic parallels are-- _Matt._ xvi. 16. [Greek: Su ei ho Christos, ho huios tou Theou tou zontos.] _Mark_ viii. 29. [Greek: Su ei ho Christos.] _Luke_ ix. 20. [Greek: ton Christon tou Theou.] Holtzmann and Weiss seem to agree (the one explicitly, the other implicitly) in taking the words [Greek: ho huios tou Theou tou zontos] as an addition by the first Evangelist and as not a part of the text of the original document. In that case there would be the strongest reason to think that the pseudo-Clement had made use of the canonical Gospel. Ewald, however, we may infer, from his assigning the passage to the 'Collection of Discourses,' regards it as presented by St. Matthew most nearly in its original form, of which the other two synoptic versions would be abbreviations. If this were so, it would then be _possible_ that the Clementine quotation was made directly from the original document or from a secondary document parallel to our first Gospel. The question that is opened out as to the composition of the Synoptics is one of great difficulty and complexity. In any case there is a balance of probability, more or less decided, in favour of the reference to our present Gospel. Another very similar instance occurs in the next section of the synoptic narrative, the Transfiguration. Here again the Clementine Homilies insert a phrase which is only found in St. Matthew, [Greek: [Houtos estin mou ho huios ho agapaetos], eis hon] ([Greek: en ho] Matt.) [Greek: aeudokaesa]. Ewald and Holtzmann say nothing about the origin of this phrase; Weiss [Endnote 176:1] thinks it is probably due to the first Evangelist. In that case there would be an all but conclusive proof--in any case there will be a presumption--that our first Gospel has been followed. But one of the most interesting, as well as the clearest, indications of the use of the first Synoptic is derived from the discourse directed against the Pharisees. It will be well to give the parallel passages in full:-- _Matt._ xxiii. 25, 26. [Greek: Ouai humin grammateis kai Pharisaioi, hupokritai, hoti katharizete to exothen tou potaeriou kai taes paropsidos, esothen de gemousin ex harpagaes kai adikias. Pharisaie tuphle, katharison proton to entos tou potaeriou kai taes paropsidos, hina genaetai kai to ektos auton katharon.] _Clem. Hom._ xi. 29. [Greek: Ouai humin grammateis kai Pharisaioi, hupokritai, hoti katharizete tou potaeriou kai taes paropsidos to exothen, esothen de gemei rhupous. Pharisaie tuphle, katharison proton tou potaeriou kai taes paropsidos to esothen, hina genaetai kai ta exo auton kathara.] _Luke_ xi. 39. [Greek: Nun humeis hoi Pharisaioi to exothen tou potaerion kai tou pinakos katharizete, to de esothen humon gemei harpagaes kai ponaerias. Aphrones ouch ho poiaesas to exothen kai to esothen epoiaese?] Here there is a very remarkable transition in the first Gospel from the plural to the singular in the sudden turn of the address, [Greek: Pharisaie tuphle]. This derives no countenance from the third Gospel, but is exactly reproduced in the Clementine Homilies, which follow closely the Matthaean version throughout. We may defer for the present the notice of a few passages which with a more or less close resemblance to St. Matthew also contain some of the peculiarities of St. Luke. Taking into account the whole extent to which the special peculiarities of the first Gospel reappear in the Clementines, I think we shall be left in little doubt that that Gospel has been actually used by the writer. The peculiar features of our present St. Mark are known to be extremely few, yet several of these are also found in the Clementine Homilies. In the quotation Mark x. 5, 6 (= Matt. xix. 8, 4) the order of Mark is followed, though the words are more nearly those of Matthew. In the divergent quotation Mark xii. 24 (= Matt. xxii. 29) the Clementines, with Mark, introduce [Greek: dia touto]. The concluding clause of the discussion about the Levirate marriage stands (according to the best readings) thus:-- _Matt._ xxii. 32. [Greek: Ouk estin ho Theos nekron, alla zonton.] _Mark_ xii. 27. [Greek: Ouk estin Theos nekron, alla zonton.] _Luke_ xx. 38. [Greek: Theos de ouk estin nekron, alla zonton.] _Clem. Hom._ iii. 55. [Greek: Ouk estin Theos nekron, alla zonton.] Here [Greek: Theos] is in Mark and the Clementines a predicate, in Matthew the subject. In the introduction to the Eschatological discourse the Clementines approach more nearly to St. Mark than to any other Gospel: [Greek: Horate] ([Greek: blepeis], Mark) [Greek: tas] ([Greek: megalas], Mark) [Greek: oikodomas tautas; amaen humin lego] (as Matt.) [Greek: lithos epi lithon ou mae aphethae ode, hos ou mae] (as Mark) [Greek: kathairethae] ([Greek: kataluthae], Mark; other Gospels, future). Instead of [Greek: tas oikodomas toutas] the other Gospels have [Greek: tauta--tauta panta]. But there are two stronger cases than these. The Clementines and Mark alone have the opening clause of the quotation from Deut. vi. 4, [Greek: Akoue, Israael, Kurios ho Theos haemon kurios eis estin]. In the synopsis of the first Gospel this is omitted (Matt. xxii. 37). There is a variation in the Clementine text, which for [Greek: haemon] has, according to Dressel, [Greek: sou], and, according to Cotelier, [Greek: humon]. Both these readings however are represented among the authorities for the canonical text: [Greek: sou] is found in c (Codex Colbertinus, one of the best copies of the Old Latin), in the Memphitic and Aethiopic versions, and in the Latin Fathers Cyprian and Hilary; [Greek: humon] (vester) has the authority of the Viennese fragment i, another representative of the primitive African form of the Old Latin [Endnote 178:1]. The objection to the inference that the quotation is made from St. Mark, derived from the context in which it appears in the Clementines, is really quite nugatory. It is true that the quotation is addressed to those 'who were beguiled to imagine many gods,' and that 'there is no hint of the assertion of many gods in the Gospel' [Endnote 178:2]; but just as little hint is there of the assertion 'that God is evil' in the quotation [Greek: mae me legete agathon] just before. There is not the slightest reason to suppose that the Gospel from which the Clementines quote would contain any such assertion. In this particular case the mode of quotation cannot be said to be very unscrupulous; but even if it were more so we need not go back to antiquity for parallels: they are to be found in abundance in any ordinary collection of proof texts of the Church Catechism or of the Thirty-nine Articles, or in most works of popular controversy. I must confess to my surprise that such an objection could be made by an experienced critic. Credner [Endnote 179:1] gives the last as the one decided approximation to our second Gospel, apparently overlooking the minor points mentioned above; but, at the time when he wrote, the concluding portion of the Homilies, which contains the other most striking instance, had not yet been published. With regard to this second instance, I must express my agreement with Canon Westcott [Endnote 179:2] against the author of 'Supernatural Religion.' The passage stands thus in the Clementines and the Gospel:-- _Clem. Hom._ xix. 20. [Greek: Dio kai tois autou mathaetais kat' idian epelue taes ton ouranon basileias ta mustaeria.] _Mark_ iv. 34. ... [Greek: kat' idian de tois mathaetais autou epeluen panta] (compare iv. 11, [Greek: humin to mustaerion dedotai taes basileias tou Theou]). The canonical reading, [Greek: tois mathaetais autou], rests chiefly upon Western authority (D, b, c, e, f, Vulg.) with A, 1, 33, &c. and is adopted by Tregelles--it should be noted before the discovery of the Codex Sinaiticus. The true reading is probably that which appears in this MS. along with B, C, L, [Greek: Delta symbol], [Greek: tois idiois mathaetais]. We have however already seen the leaning of the Clementines for Western readings. When we compare the synopsis of St. Mark and St. Matthew together we should be inclined to set this down as a very decided instance of quotation from the former. The only circumstance that detracts from the certainty of this conclusion is that a quotation had been made just before which is certainly not from our canonical Gospels, [Greek: ta mustaeria emoi kai tois huiois tou oikou mou phulaxate]. This is rightly noted in 'Supernatural Religion.' All that we can say is that it is a drawback--it is just a makeweight in the opposite scale, as suggesting that the second quotation may be also from an apocryphal Gospel; but it does not by any means serve to counterbalance the presumption that the quotation is canonical. The coincidence of language is very marked. The peculiar compound [Greek: epiluo] occurs only once besides ([Greek: epilusis] also once) in the whole of the New Testament, and not at all in the Gospels. With the third Gospel also there are coincidences. Of the passages peculiar to this Gospel the Clementine writer has the fall of Satan ([Greek: ton ponaeron], Clem.) like lightning from heaven, 'rejoice that your names are written in the book of life' (expanded with evident freedom), the unjust judge, Zacchaeus, the circumvallation of Jerusalem, and the prayer, for the forgiveness of the Jews, upon the cross. It is unlikely that these passages, which are wanting in all our extant Gospels, should have had any other source than our third Synoptic. The 'circumvallation' ([Greek: pericharakosousin] Clem., [Greek: peribalousin charaka] Luke) is especially important, as it is probable, and believed by many critics, that this particular detail was added by the Evangelist after the event. The parable of the unjust judge, though reproduced with something of the freedom to which we are accustomed in patristic narrative quotations both from the Old and New Testament, has yet remarkable similarities of style and diction ([Greek: ho kritaes taes adikias, poiaesei taen ekdikaesin ton boonton pros auton haemeras kai nuktos, Lego humin, poaesei... en tachei).] We have to add to these another class of peculiarities which occur in places where the synoptic parallel has been preserved. Thus in the Sermon on the Mount we find the following:-- _Matt._ vii. 21. [Greek: Ou pas ho legon moi, Kurie, Kurie, eiseleusetai eis taen basileian ton ouranon, all' ho poion to thelaema tou patros mou tou en ouranois] _Clem. Hom._ viii. 7. [Greek: Ti me legeis Kurie, Kurie, kai ou poieis a lego;] _Luke,_ vi. 46. [Greek: Ti de me kaleite Kurie, Kurie, kai ou poeite a lego;] This is one of a class of passages which form the _cruces_ of Synoptic criticism. It is almost equally difficult to think and not to think that both the canonical parallels are drawn from the same original. The great majority of German critics maintain that they are, and most of these would seek that original in the 'Spruchsammlung' or 'Collection of Discourses' by the Apostle St. Matthew. This is usually (though not quite unanimously) held to have been preserved most intact in the first Gospel. But if so, the Lucan version represents a wide deviation from the original, and precisely in proportion to the extent of that deviation is the probability that the Clementine quotation is based upon it. The more the individuality of the Evangelist has entered into the form given to the saying the stronger is the presumption that his work lay before the writer of the Clementines. In any case the difference between the Matthaean and Lucan versions shows what various shapes the synoptic tradition naturally assumed, and makes it so much the less likely that the coincidence between St. Luke and the Clementines is merely accidental. Another similar case, in which the issue is presented very clearly, is afforded by the quotation, 'The labourer is worthy of his hire.' _Matt._ x. 11. [Greek: Axios gar ho ergataes taes trophaes autou estin.] _Clem. Hom._ iii. 71. [Greek: [lagisamenoi hoti] axios estin ho ergataes tou misthou autou;] _Luke_ x. 7. [Greek: Axios gar ho ergataes tou misthou autou esti.] Here, if the Clementine writer had been following the first Gospel, he would have had [Greek: trophaes] and not [Greek: misthou]; and the assumption that there was here a non-extant Gospel coincident with St. Luke is entirely gratuitous and, to an extent, improbable. Besides these, it will be seen, by the tables given above, that there are as many as eight passages in which the peculiarities not only of one but of both Gospels (the first and third) appear simultaneously. Perhaps it may be well to give examples of these before we make any comment upon them. We may thus take-- _Matt._ vii. 9-11. [Greek: Ae tis estin ex humon anthropos, hon ean aitaesae ho huios autou arton, mae lithon epidosei auto; kai ean ichthun aitaesae mae ophin epidosei auto; ei oun humeis ponaeroi ontes oidate domata agatha didonai tois teknois humon, poso mallon ho pataer humon ho en tois ouranois dosei agatha tois aitousin auton;] _Clem. Hom._ iii. 56. [Greek: Tina aitaesei huios arton, mae lithon epidosei auto; ae kai ichthun aitaesei, mae ophin epidosei auto; ei oun humeis, ponaeroi ontes, oidate domata agatha didonai tois teknois humon, poso mallon ho pataer humon ho ouranios dosei agatha tois aitoumenois auton kai tois poiousin to thelema autou;] _Luke_ xi. 11-13. [Greek: Tina de ex humon ton matera aitaesei ho huios arton, mae lithon epidosei auto; ae kai ichthun, mae anti ichthuos ophin epidosei auto, ae kai ean aitaeoae oon, mae epidosei auto skorpion; ei oun humeis, ponaeroi humarchontes, oidate domata agatha didonai tois teknois humon, poso mallon ho pataer ho ex ouranou dosei pneuma hagion tois aitousin auton;] In the earlier part of this quotation the Clementine writer seems to follow the third Gospel ([Greek: tina aitaesei, hae kai]); in the later part the first (omission of the antithesis between the egg and the scorpion, [Greek: ontes, dosei agatha]). The two Gospels are combined against the Clementines in [Greek: hex humon] and the simpler [Greek: tois aitousin auton]. The second example shall be-- _Matt._ x. 28. [Greek: Kai mae thobeisthe hapo ton aposteinonton to soma, taen de psuchaen mae dunamenon aposteinan thobeisthe de mallon ton dunamaenon kai psuchaen kai soma apolesai en geennae.] _Clem. Hom._ xviii. 5. [Greek: Mae phobaethaete apo tou aposteinontos to soma tae de psuchae mae dunamenou ti poiaesai phobaethaete tou dunamenon kai soma kai psuchaen eis taen geennan tou puros balein. Nai, lego humin, touton phobaethaete.] _Luke xii._ 4, 5. [Greek: Mae phobaethaete apo ton aposteinonton to soma kai meta tauta mae echonton perissoteron ti poiaesai. Hupodeixo de humin tina phobaethaete phobaethaete ton meta to aposteinai echonta exousian embalein eis ton geennan nai, lego humin, touton phobaethaete.] In common with Matthew the Clementines have [Greek: tae de psuchae] (acc. Matt.) ... [Greek: dunamenon]([Greek: -on] Matt.), and [Greek: dunamenon kai soma kai psuchaen] (in inverted order, Matt.); in common with Luke [Greek: mae phobaethaete, ti poiaesai, [em]balein eis], and the clause [Greek: nai k.t.l.] The two Gospels agree against the Clementines in the plural [Greek: ton aposteinonton.] One more longer quotation:-- _Matt._ xxiv. 45-51. [Greek: Tis ara estin ho pistos doulos kai phronimos, hon katestaesen ho kurios autou epi taes therapeias autou tou dounai autois taen trophaen en kairo? makarios ho doulos ekeinos hon elthon ho kurios autou heuraesei houto poiounta ... Ean de eipae ho kakos doulos ekeinos en tae kardia autou; chronizei mou ho kurios, kai arxaetai tuptein tous sundoulous autou esthiae de kai pinae meta ton methuonton, haexei ho kurios tou doulou ekeinou en haemera hae ou prosdoka kai en hora hae ou ginoskei, kai dichotomaesei auton kai to meros autou meta ton hupokriton thaesei.] _Clem. Hom._ iii. 60. [Greek: Theou gar boulae anadeiknutai makarios ho anthropos ekeinos hon katastaesei ho kurios autou epi taes therapeias ton sundoulon hautou, tou didonai autois tas trophas en kairo auton, mae ennooumenon kai legonta en tae kardia autou; chronizei ho kurios mou elthein; kai arxaetai tuptein tous sundoulous autou, esthion kai pinon meta te pornon kai methuonton; kai haexei ho kurios tou doulou ekeinou en hora hae ou prosdoka kai en haemera hae ou ginoskei, kai dichotomaesei auton, kai to apistoun autou meros meta ton hupokriton thaesei.] _Luke_ xii. 42-45. [Greek: Tis ara estin ho pistos oikonomos kai phronimos, hon katastaesei ho kurios epi taes therapeias autou, tou didonai en kairo to sitometrion? makarios ho doulos ekeinos, hon elthon ho kurios autou heuraesei poiounta hautos ... Ean de eipae ho doulos ekeinos en tae kardia autou; chronizei ho kurios mou erchesthai; kai arxaetai tuptein tous paidas kai tas paidiskas, esthiein te kai pinein kai methuskesthai; haexei ho kurios tou doulou ekeinou en haemera hae ou prosdoka, kai en hora hae ou ginoskei, kai dichotomaesei auton kai to meros autou meta ton apiston thaesei.] I have given this passage in full, in spite of its length, because it is interesting and characteristic; it might indeed almost be said to be typical of the passages, not only in the Clementine Homilies, but also in other writers like Justin, which present this relation of double similarity to two of the Synoptics. It should be noticed that the passage in the Homilies is not introduced strictly as a quotation but is interwoven with the text. On the other hand, it should be mentioned that the opening clause, [Greek: Makarios ... sundolous autou], recurs identically about thirty lines lower down. We observe that of the peculiarities of the first Synoptic the Clementines have [Greek: doulos] ([Greek: oikonomos], Luke), [Greek: [ho kurios] autou, taen trophaen] ([Greek: tas trophas], Clem.; Luke, characteristically, [Greek: to sitometrion]), the order of [Greek: en kairo, tous sundolous autou] ([Greek: tous paidas kai tas paidiskas], Luke), [Greek: meta ... methuonton], and [Greek: hupokriton] for [Greek: apiston]. Of the peculiarities of the third Synoptic the Clementines reproduce the future [Greek: katastaesei], the present [Greek: didonai], the insertion of [Greek: elthein] ([Greek: erchesthai], Luke) after [Greek: chronizei], the order of the words in this clause, and a trace of the word [Greek: apiston] in [Greek: to apistoun autou meros]. The two Gospels support each other in most of the places where the Clementines depart from them, and especially in the two verses, one of which is paraphrased and the other omitted. Now the question arises, What is the origin of this phenomenon of double resemblance? It may be caused in three ways: either it may proceed from alternate quoting of our two present Gospels; or it may proceed from the quoting of a later harmony of those Gospels; or, lastly, it may proceed from the quotation of a document earlier than our two Synoptics, and containing both classes of peculiarities, those which have been dropped in the first Gospel as well as those which have been dropped in the third, as we find to be frequently the case with St. Mark. Either of the first two of these hypotheses will clearly suit the phenomena; but they will hardly admit of the third. It does indeed derive a very slight countenance from the repetition of the language of the last quotation: this repetition, however, occurs at too short an interval to be of importance. But the theory that the Clementine writer is quoting from a document older than the two Synoptics, and indeed their common original, is excluded by the amount of matter that is common to the two Synoptics and either not found at all or found variantly in the Clementines. The coincidence between the Synoptics, we may assume, is derived from the fact that they both drew from a common original. The phraseology in which they agree is in all probability that of the original document itself. If therefore this phraseology is wanting in the Clementine quotations they are not likely to have been drawn directly from the document which underlies the Synoptics. This conclusion too is confirmed by particulars. In the first quotation we cannot set down quite positively the Clementine expansion of [Greek: tois aitousin auton] as a later form, though it most probably is so. But the strange and fantastic phrase in the last quotation, [Greek: to apistoun auton meros meta ton hupokriton thaesei], is almost certainly a combination of the [Greek: hupokriton] of Matthew with a distorted reminiscence of the [Greek: apiston] of Luke. We have then the same kind of choice set before us as in the case of Justin. Either the Clementine writer quotes our present Gospels, or else he quotes some other composition later than them, and which implies them. In other words, if he does not bear witness to our Gospels at first hand, he does so at second hand, and by the interposition of a further intermediate stage. It is quite possible that he may have had access to such a tertiary document, and that it may be the same which is the source of his apocryphal quotations: that he did draw from apocryphal sources, partly perhaps oral, but probably in the main written, there can, I think, be little doubt. Neither is it easy to draw the line and say exactly what quotations shall be referred to such sources and what shall not. The facts do not permit us to claim the exclusive use of the canonical Gospels. But that they were used, mediately or immediately and to a greater or less degree, is, I believe, beyond question. CHAPTER VII BASILIDES AND VALENTINUS. Still following the order of 'Supernatural Religion,' we pass with the critic to another group of heretical writers in the earlier part of the second century. In Basilides the Gnostic we have the first of a chain of writers who, though not holding the orthodox tradition of doctrine, yet called themselves Christians (except under the stress of persecution) and used the Christian books--whether or to what extent the extant documents of Christianity we must now endeavour to determine. Basilides carries us back to an early date in point of time. He taught at Alexandria in the reign of Hadrian (117-137 A.D.). Hippolytus expounds at some length, and very much in their own words, the doctrines of Basilides and his school. There is a somewhat similar account by Epiphanius, and more incidental allusions in Clement of Alexandria and Origen. The notices that have come down to us of the writings of Basilides are confusing. Origen says that 'he had the effrontery to compose a Gospel and call it by his own name' [Endnote 188:1]. Eusebius quotes from Agrippa Castor, a contemporary and opponent from the orthodox side, a statement that 'he wrote four and twenty books (presumably of commentary) upon the Gospel' [Endnote 189:1]. Clement of Alexandria gives rather copious extracts from the twenty-third of these books, to which he gave the name of 'Exegetics' [Endnote 189:2]. Tischendorf assumes, in a manner that is not quite so 'arbitrary and erroneous' [Endnote 189:3] as his critic seems to suppose, that this Commentary was upon our four Gospels. It is not altogether clear how far Eusebius is using the words of Agrippa Castor and how far his own. If the latter, there can be no doubt that he understood the statement of Agrippa Castor as Tischendorf understands his, i.e. as referring to our present Gospels; but supposing his words to be those of the earlier writer, it is possible that, coming from the orthodox side, they may have been used in the sense which Tischendorf attributes to them. There can be no question that Irenaeus used [Greek: to euangelion] for the canonical Gospels collectively, and Justin Martyr may _perhaps_ have done so. Tischendorf himself does not maintain that it refers to our Gospels _exclusively_. Practically the statements in regard to the Commentary of Basilides lead to nothing. Neither does it appear any more clearly what was the nature of the Gospel that Basilides wrote. The term [Greek: euangelion] had a technical metaphysical sense in the Basilidian sect and was used to designate a part of the transcendental Gnostic revelations. The Gospel of Basilides may therefore, as Dr. Westcott suggests, reasonably enough, have had a philosophical rather than a historical character. The author of 'Supernatural Religion' censures Dr. Westcott for this suggestion [Endnote 189:4], but a few pages further on he seems to adopt it himself, though he applies it strangely to the language of Eusebius or Agrippa Castor and not to Basilides' own work. In any case Hippolytus expressly says that, after the generation of Jesus, the Basilidians held 'the other events in the life of the Saviour followed as they are written in the Gospels' [Endnote 190:1]. There is no reason at all to suppose that there was a breach of continuity in this respect between Basilides and his school. And if his Gospel really contained substantially the same events as ours, it is a question of comparatively secondary importance whether he actually made use of those Gospels or no. It is rather remarkable that Hippolytus and Epiphanius, who furnish the fullest accounts of the tenets of Basilides (and his followers), say nothing about his Gospel: neither does Irenaeus or Clement of Alexandria; the first mention of it is in Origen's Homily on St. Luke. This shows how unwarranted is the assumption made in 'Supernatural Religion' [Endnote 190:2] that because Hippolytus says that Basilides appealed to a secret tradition he professed to have received from Matthias, and Eusebius that he set up certain imaginary prophets, 'Barcabbas and Barcoph,' he therefore had no other authorities. The statement that he 'absolutely ignores the canonical Gospels altogether' and does not 'recognise any such works as of authority,' is much in excess of the evidence. All that this really amounts to is that neither Hippolytus nor Eusebius say in so many words that Basilides did use our Gospels. It would be a fairer inference to argue from their silence, and still more from that of the 'malleus haereticorum' Epiphanius, that he did not in this depart from the orthodox custom; otherwise the Fathers would have been sure to charge him with it, as they did Marcion. It is really I believe a not very unsafe conclusion, for heretical as well as orthodox writers, that where the Fathers do not say to the contrary, they accepted the same documents as themselves. The main questions that arise in regard to Basilides are two: (1) Are the quotations supposed to be made by him really his? (2) Are they quotations from our Gospels? The doubt as to the authorship of the quotations applies chiefly to those which occur in the 'Refutation of the Heresies' by Hippolytus. This writer begins his account of the Basilidian tenets by saying, 'Let us see here how Basilides along with Isidore and his crew belie Matthias,' [Endnote 191:1] &c. He goes on using for the most part the singular [Greek: phaesin], but sometimes inserting the plural [Greek: kat' autous]. Accordingly, it has been urged that quotations which are referred to the head of the school really belong to his later followers, and the attempt has further been made to prove that the doctrines described in this section of the work of Hippolytus are later in their general character than those attributed to Basilides himself. This latter argument is very fine drawn, and will not bear any substantial weight. It is, however, probably true that a confusion is sometimes found between the 'eponymus,' as it were, of a school and his followers. Whether that has been the case here is a question that we have not sufficient data for deciding positively. The presumption is against it, but it must be admitted to be possible. It seems a forced and unnatural position to suppose that the disciples would go to one set of authorities and the master to another, and equally unnatural to think that a later critic, like Hippolytus, would confine himself to the works of these disciples and that in none of the passages in which quotations are introduced he has gone to the fountain head. We may decline to dogmatise; but probability is in favour of the supposition that some at least of the quotations given by Hippolytus come directly from Basilides. Some of the quotations discussed in 'Supernatural Religion' are expressly assigned to the school of Basilides. Thus Clement of Alexandria, in stating the opinion which this school held on the subject of marriage, says that they referred to our Lord's saying, 'All men cannot receive this,' &c. _Strom._ iii. I. 1. [Greek: Ou pantes chorousi ton logon touton, eisi gar eunouchoi oi men ek genetaes oi de ex anankaes.] _Matt._ xix. 11, 12. [Greek: Ou pantes chorousi ton logon touton, all' ois dedotai, eisin gar eunouchoi oitines ek kiolias maetros egennaethaesan outos, kai eisin eunouchoi oitines eunouchisthaesan hupo ton anthropon, k.t.l.] The reference of this to St. Matthew is far from being so 'preposterous' [Endnote 192:1] as the critic imagines. The use of the word [Greek: chorein] in this sense is striking and peculiar: it has no parallel in the New Testament, and but slight and few parallels, as it appears from the lexicons and commentators, in previous literature. The whole phrase is a remarkable one and the verbal coincidence exact, the words that follow are an easy and natural abridgment. On the same principles on which it is denied that this is a quotation from St. Matthew it would be easy to prove _a priori_ that many of the quotations in Clement of Alexandria could not be taken from the canonical Gospels which, we know, _are_ so taken. The fact that this passage is found among the Synoptics only in St. Matthew must not count for nothing. The very small number of additional facts and sayings that we are able to glean from the writers who, according to 'Supernatural Religion,' have used apocryphal Gospels so freely, seems to be proof that our present Gospels were (as we should expect) the fullest and most comprehensive of their kind. If, then, a passage is found only in one of them, it is fair to conclude, not positively, but probably, that it is drawn from some special source of information that was not widely diffused. The same remarks hold good respecting another quotation found in Epiphanius, which also comes under the general head of [Greek: Basileidianoi], though it is introduced not only by the singular [Greek: phaesin] but by the definite [Greek: phaesin ho agurtaes]. Here the Basilidian quotation has a parallel also peculiar to St. Matthew, from the Sermon on the Mount. _Epiph. Haer_. 72 A. [Greek: Mae bagaete tous margaritas emprosthen ton choiron, maede dote to hagion tois kusi.] _Matt_ vii. 6. [Greek: Mae dote to hagion tois kusin, maede bagaete tous margaritas humon emprosthen ton choiron.] The excellent Alexandrine cursive I, with some others, has [Greek: dóte] for [Greek: dôte] The transposition of clauses, such as we see here, is by no means an infrequent phenomenon. There is a remarkable instance of it--to go no further--in the text of the benedictions with which the Sermon on the Mount begins. In respect to the order of the two clauses, 'Blessed are they that mourn' and 'Blessed are the meek,' there is a broad division in the MSS. and other authorities. For the received order we find [Hebrew: aleph;], B, C, 1, the mass of uncials and cursives, b, f, Syrr. Pst. and Hcl., Memph., Arm., Aeth.; for the reversed order, 'Blessed are the meek' and 'Blessed are they that mourn,' are ranged D, 33, Vulg., a, c, f'1, g'1, h, k, l, Syr. Crt., Clem., Orig., Eus., Bas. (?), Hil. The balance is probably on the side of the received reading, as the opposing authorities are mostly Western, but they too make a formidable array. The confusion in the text of St. Luke as to the early clauses of the Lord's Prayer is well known. But if such things are done in the green tree, if we find these variations in MSS. which profess to be exact transcripts of the same original copy, how much more may we expect to find them enter into mere quotations that are often evidently made from memory, and for the sake of the sense, not the words. In this instance however the verbal resemblance is very close. As I have frequently said, to speak of certainties in regard to any isolated passage that does not present exceptional phenomena is inadmissible, but I have little moral doubt that the quotation was really derived from St. Matthew, and there is quite a fair probability that it was made by Basilides himself. The Hippolytean quotations, the ascription of which to Basilides or to his school we have left an open question, will assume a considerable importance when we come to treat of the external evidence for the fourth Gospel. Bearing upon the Synoptic Gospels, we find an allusion to the star of the Magi and an exact verbal quotation (introduced with [Greek: to eiraemenon]) of Luke i. 35, [Greek: Pneuma hagion epeleusetai epi se, kai dunamis hupsistou episkiasei soi]. Both these have been already discussed with reference to Justin. All the other Gospels in which the star of the Magi is mentioned belong to a later stage of formation than St. Matthew. The very parallelism between St. Matthew and St. Luke shows that both Gospels were composed at a date when various traditions as to the early portions of the history were current. No doubt secondary, or rather tertiary, works, like the Protevangelium of James, came to be composed later; but it is not begging the question to say that if the allusion is made by Basilides, it is not likely that at that date he should quote any other Gospel than St. Matthew, simply because that is the earliest form in which the story of the Magi has come down to us. The case is stronger in regard to the quotation from St. Luke. In Justin's account of the Annunciation to Mary there was a coincidence with the Protevangelium and a variation from the canonical text in the phrase [Greek: pneuma kuriou] for [Greek: pneuma hagion]; but in the Basilidian quotation the canonical text is reproduced syllable for syllable and letter for letter, which, when we consider how sensitive and delicate these verbal relations are, must be taken as a strong proof of identity. The reader may be reminded that the word [Greek: episkiazein], the phrase [Greek: dunamism hupsistou], and the construction [Greek: eperchesthai epi], are all characteristic of St. Luke: [Greek; episkiazein] occurs once in the triple synopsis and besides only here and in Acts v. 15: [Greek: hupsistos] occurs nine times in St. Luke's writings and only four times besides; it is used by the Evangelist especially in phrases like [Greek: uios, dunamis, prophaetaes, doulos hupsistou], to which the only parallel is [Greek: hiereus tou Theou tou hupsistou] in Heb. vii. 1. The construction of [Greek: eperchesthai] with [Greek: epi] and the accusative is found five times in the third Gospel and the Acts and not at all besides in the New Testament; indeed the participial form, [Greek: eperchomenos] (in the sense of 'future'), is the only shape in which the word appears (twice) outside the eight times that it occurs in St. Luke's writings. This is a body of evidence that makes it extremely difficult to deny that the Basilidian quotation has its original in the third Synoptic. 2. The case in regard to Valentinus, the next great Gnostic leader, who came forward about the year 140 A.D., is very similar to that of Basilides, though the balance of the argument is slightly altered. It is, on the one hand, still clearer that the greater part of the evangelical references usually quoted are really from our present actual Gospels, but, on the other hand, there is a more distinct probability that these are to be assigned rather to the School of Valentinus than to Valentinus himself. The supposed allusion to St. John we shall pass over for the present. There is a string of allusions in the first book of Irenaeus, 'Adv. Haereses,' to the visit of Jesus as a child to the Passover (Luke ii. 42), the jot or tittle of Matt. v. 18, the healing of the issue of blood, the bearing of the cross (Luke xiv. 27 par.), the sending of a sword and not peace, 'his fan is in his hand,' the salt and light of the world, the healing of the centurion's servant, of Jairus' daughter, the exclamations upon the cross, the call of the unwilling disciples, Zacchaeus, Simon, &c. We may take it, I believe, as admitted, and it is indeed quite indisputable, that these are references to our present Gospels; but there is the further question whether they are to be attributed directly to Valentinus or to his followers, and I am quite prepared to admit that there are no sufficient grounds for direct attribution to the founder of the system. Irenaeus begins by saying that his authorities are certain 'commentaries of the disciples of Valentinus' and his own intercourse with some of them [Endnote 197:1]. He proceeds to announce his intention to give a 'brief and clear account of the opinions of those who were then teaching their false doctrines [Greek: nun paradidaskonton], that is, of Ptolemaeus and his followers, a branch of the school of Valentinus.' It is fair to infer that the description of the Valentinian system which follows is drawn chiefly from these sources. This need not, however, quite necessarily exclude works by Valentinus himself. It is at any rate clear that Irenaeus had some means of referring to the opinions of Valentinus as distinct from his school; because, after giving a sketch of the system, he proceeds to point out certain contradictions within the school itself, quoting first Valentinus expressly, then a disciple called Secundus, then 'another of their more distinguished and ambitious teachers,' then 'others,' then a further subdivision, finally returning to Ptolemaeus and his party again. On the whole, Irenaeus seems to have had a pretty complete knowledge of the writings and teaching of the Valentinians. We conclude therefore, that, while it cannot be alleged positively that any of the quotations or allusions were really made by Valentinus, it would be rash to assert that none of them were made by him, or that he did not use our present Gospels. However this may be, we cannot do otherwise than demur to the statement implied in 'Supernatural Religion' [Endnote 198:1], that the references in Irenaeus can only be employed as evidence for the Gnostic usage between the years 185-195 A.D. This is a specimen of a kind of position that is frequently taken up by critics upon that side, and that I cannot but think quite unreasonable and uncritical. Without going into the question of the date at which Irenaeus wrote at present, and assuming with the author of 'Supernatural Religion' that his first three books were published before the death of Eleutherus in A.D. 190--the latest date possible for them,--it will be seen that the Gnostic teaching to which Irenaeus refers is supposed to begin at a time when his first book may very well have been concluded, and to end actually five years later than the latest date at which this portion of the work can have been published! Not only does the author allow no time at all for Irenaeus to compose his own work, not only does he allow none for him to become acquainted with the Gnostic doctrines, and for those doctrines themselves to become consolidated and expressed in writing, but he goes so far as to make Irenaeus testify to a state of things five years at least, and very probably ten, in advance of the time at which he was himself writing! No doubt there is an oversight somewhere, but this is the kind of oversight that ought not to be made. This, however, is an extreme instance of the fault to which I was alluding--the tendency in the negative school to allow no time or very little for processes that in the natural course of things must certainly have required a more or less considerable interval. On a moderate computation, the indirect testimony of Irenaeus may be taken to refer--not to the period 185-195 A.D., which is out of the question--but to that from 160-180 A.D. This is not pressing the possibility, real as it is, that Valentinus himself, who flourished from 140-160 A.D., may have been included. We may agree with the author of 'Supernatural Religion' that Irenaeus probably made the personal acquaintance of the Valentinian leaders, and obtained copies of their books, during his well-known visit to Rome in 178 A.D. [Endnote 199:1] The applications of Scripture would be taken chiefly from the books of which some would be recent but others of an earlier date, and it can surely be no exaggeration to place the formation of the body of doctrine which they contained in the period 160-175 A.D. above mentioned. I doubt whether a critic could be blamed who should go back ten years further, but we shall be keeping on the safe side if we take our _terminus a quo_ as to which these Gnostic writings can be alleged in evidence at about the year 160. A genuine fragment of a letter of Valentinus has been preserved by Clement of Alexandria in the second book of the Stromateis [Endnote 200:1]. This is thought to contain references to St. Matthew's Gospel by Dr. Westcott, and, strange to say, both to St. Matthew and St. Luke by Volkmar. These references, however, are not sufficiently clear to be pressed. A much less equivocal case is supplied by Hippolytus--less equivocal at least so far as the reference goes. Among the passages which received a specially Gnostic interpretation is Luke i. 35, 'The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is born (of thee) shall be called the Son of God.' This is quoted thus, 'The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: wherefore that which is born of thee shall be called holy.' _Luke_ i. 35. [Greek: Pneuma hagion epeleusetai epi se, kai dunamis hupsistou episkiasei soi, dio kai to gennomenon [ek sou] hagion klaethaesetai huios Theon.] _Ref. Omn. Haes._ vi. 35. [Greek: Pneuma hagion epeleusetai epi se... kai dunamis hupsistou episkiasei soi... dio to gennomenon ek sou hagion klaethaesetai.] That St. Luke has been the original here seems to be beyond a doubt. The omission of [Greek: huios Theou] is of very little importance, because from its position [Greek: hagion] would more naturally stand as a predicate, and the sentence would be quite as complete without the [Greek: huios Theou] as with it. On the other hand, it would be difficult to compress into so small a space so many words and expressions that are peculiarly characteristic of St. Luke. In addition to those which have just been noticed in connection with Basilides, there is the very remarkable [Greek: to gennomenon], which alone would be almost enough to stamp the whole passage. We are still however pursued by the same ambiguity as in the case of Basilides. It is not certain that the quotation is made from the master and not from his scholars. There is no reason, indeed, why it should be made from the latter rather than the former; the point must in any case be left open: but it cannot be referred to the master with so much certainty as to be directly producible under his name. And yet, from whomsoever the quotation may have been made, if only it has been given rightly by Hippolytus, it is a strong proof of the antiquity of the Gospel. The words [Greek: ek sou], will be noticed, are enclosed in brackets in the text of St. Luke as given above. They are a corruption, though an early and well-supported corruption, of the original. The authorities in their favour are C (first hand), the good cursives 1 and 33, one form of the Vulgate, a, c, e, m of the Old Latin, the Peshito Syriac, the Armenian and Aethiopic versions, Irenaeus, Gregory Thaumaturgus, Tertullian, Cyprian, and Epiphanius. On the other hand, for the omission are A. B, C (third hand), D, [Hebrew: Aleph symbol], and the rest of the uncials and cursives, another form of the Vulgate, b, f, ff, g'2, l of the Old Latin, the Harclean and Jerusalem Syriac, the Memphitic, Gothic, and some MSS. of the Armenian versions, Origen, Dionysius and Peter of Alexandria, and Eusebius. A text critic will see at once on which side the balance lies. It is impossible that [Greek: ek sou] could have been the reading of the autograph copy, and it is not, I believe, admitted into the text by any recent editor. But if it was present in the copy made use of by the Gnostic writer, whoever he was, that copy must have been already far enough removed from the original to admit of this corruption; in other words, it has lineage enough to throw the original some way behind it. We shall come to more of such phenomena in the next chapter. I said just now that the quotation could not with certainty be referred to Valentinus, but it is at least considerably earlier than the contemporaries of Hippolytus. It appears that there was a division in the Valentinian School upon the interpretation of this very passage. Ptolemaeus and Heracleon, representing the Western branch, took one side, while Axionicus and Bardesanes, representing the Eastern, took the other. Ptolemaeus and Heracleon were both, we know, contemporaries of Irenaeus, so that the quotation was used among the Valentinians at least in the time of Irenaeus, and very possibly earlier, for it usually takes a certain time for a subject to be brought into controversy. We must thus take the _terminus ad quem_ for the quotation not later than 180 A.D. How much further back it goes we cannot say, but even then (if the Valentinian text is correctly preserved by Hippolytus) it presents features of corruption. That the Valentinians made use of unwritten sources as well as of written, and that they possessed a Gospel of their own which they called the Gospel of Truth, does not affect the question of their use of the Synoptics. For these very same Valentinians undoubtedly did use the Synoptics, and not only them but also the fourth Gospel. It is immediately after he has spoken of the 'unwritten' tradition of the Valentinians that Irenaeus proceeds to give the numerous quotations from the Synoptics referred to above, while in the very same chapter, and within two sections of the place in which he alludes to the Gospel of Truth, he expressly says that these same Valentinians used the Gospel according to St. John freely (plenissime) [Endnote 203:1]. It should also be remembered that the alleged acceptance of the four Gospels by the Valentinians rests upon the statement of Irenaeus [Endnote 203:2] as well as upon that of the less scrupulous and accurate Tertullian. There is no good reason for doubting it. CHAPTER VIII. MARCION. [Endnote 204:1] Of the various chapters in the controversy with which we are dealing, that which relates to the heretic Marcion is one of the most interesting and important; important, because of the comparative fixity of the data on which the question turns; interesting, because of the peculiar nature of the problem to be dealt with. We may cut down the preliminary disquisitions as to the life and doctrines of Marcion, which have, indeed, a certain bearing upon the point at issue, but will be found given with sufficient fulness in 'Supernatural Religion,' or in any of the authorities. As in most other points relating to this period, there is some confusion in the chronological data, but these range within a comparatively limited area. The most important evidence is that of Justin, who, writing as a contemporary (about 147 A.D.) [Endnote 205:1], says that at that time Marcion had 'in every nation of men caused many to blaspheme' [Endnote 205:2]; and again speaks of the wide spread of his doctrines ([Greek: ho polloi peisthentes, k.t.l.]) [Endnote 205:3]. Taking these statements along with others in Irenaeus, Tertullian, and Epiphanius, modern critics seem to be agreed that Marcion settled in Rome and began to teach his peculiar doctrines about 139-142 A.D. This is the date assigned in 'Supernatural Religion' [Endnote 205:4]. Volkmar gives 138 A.D. [Endnote 205:5] Tischendorf, on the apologetic side, would throw back the date as far as 130, but this depends upon the date assigned by him to Justin's 'Apology,' and conflicts too much with the other testimony. It is also agreed that Marcion himself did actually use a certain Gospel that is attributed to him. The exact contents and character of that Gospel are not quite so clear, and its relation to the Synoptic Gospels, and especially to our third Synoptic, which bears the name of St. Luke, is the point that we have to determine. The Church writers, Irenaeus, Tertullian, and Epiphanius, without exception, describe Marcion's Gospel as a mutilated or amputated version of St. Luke. They contrast his treatment of the evangelical tradition with that pursued by his fellow-Gnostic, Valentinus [Endnote 205:6]. Valentinus sought to prove his tenets by wresting the interpretation of the Apostolic writings; Marcion went more boldly to work, and, having first selected his Gospel, our third Synoptic, cut out the passages both in it and in ten Epistles of St. Paul, admitted by him to be genuine, which seemed to conflict with his own system. He is also said to have made additions, but these were in any case exceedingly slight. The statement of the Church writers should hardly, perhaps, be put aside quite so summarily as is sometimes done. The life of Irenaeus overlapped that of Marcion considerably, and there seems to have been somewhat frequent communication between the Church at Lyons, where he was first presbyter and afterwards bishop, and that of Rome, where Marcion was settled; but Irenaeus [Endnote 206:1], as well as Tertullian and Epiphanius, alludes to the mutilation of St. Luke's Gospel by Marcion as a notorious fact. Too much stress, however, must not be laid upon this, because the Catholic writers were certainly apt to assume that their own view was the only one tenable. The modern controversy is more important, though it has to go back to the ancient for its data. The question in debate may be stated thus. Did Marcion, as the Church writers say, really mutilate our so-called St. Luke (the name is not of importance, but we may use it as standing for our third Synoptic in its present shape)? Or, is it not possible that the converse may be true, and that Marcion's Gospel was the original and ours an interpolated version? The importance of this may, indeed, be exaggerated, because Marcion's Gospel is at any rate evidence for the existence at his date in a collected form of so much of the third Gospel (rather more than two-thirds) as he received. Still the issue is not inconsiderable: for, upon the second hypothesis, if the editor of our present Gospel made use of that which was in the possession of Marcion, his date may be--though it does not follow that it certainly would be--thrown into the middle of the second century, or even beyond, if the other external evidence would permit; whereas, upon the first hypothesis, the Synoptic Gospel would be proved to be current as early as 140 A.D.; and there will be room for considerations which may tend to date it much earlier. There will still be the third possibility that Marcion's Gospel may be altogether independent of our present Synoptic, and that it may represent a parallel recension of the evangelical tradition. This would leave the date of the canonical Gospel undetermined. It is a fact worth noting that the controversy, at least in its later and more important stages, had been fought, and, to all appearance, fought out, within the Tübingen school itself. Olshausen and Hahn, the two orthodox critics who were most prominently engaged in it, after a time retired and left the field entirely to the Tübingen writers. The earlier critics who impugned the traditional view appear to have leaned rather to the theory that Marcion's Gospel and the canonical Luke are, more or less, independent offshoots from the common ground-stock of the evangelical narratives. Ritschl, and after him Baur and Schwegler, adopted more decidedly the view that the canonical Gospel was constructed out of Marcion's by interpolations directed against that heretic's teaching. The reaction came from a quarter whence it would not quite naturally have been expected--from one whose name we have already seen associated with some daring theories, Volkmar, Professor of Theology at Zürich. With him was allied the more sober-minded, laborious investigator, Hilgenfeld. Both these writers returned to the charge once and again. Volkmar's original paper was supplemented by an elaborate volume in 1852, and Hilgenfeld, in like manner, has reasserted his conclusions. Baur and Ritschl professed themselves convinced by the arguments brought forward, and retracted or greatly modified their views. So far as I am aware, Schwegler is the only writer whose opinion still stands as it was at first expressed; but for some years before his death, which occurred in 1857, he had left the theological field. Without at all prejudging the question on this score, it is difficult not to feel a certain presumption in favour of a conclusion which has been reached after such elaborate argument, especially where, as here, there could be no suspicion of a merely apologetic tendency on either side. Are we, then, to think that our English critic has shown cause for reopening the discussion? There is room to doubt whether he would quite maintain as much as this himself. He has gone over the old ground, and reproduced the old arguments; but these arguments already lay before Hilgenfeld and Volkmar in their elaborate researches, and simply as a matter of scale the chapter in 'Supernatural Religion' can hardly profess to compete with these. Supposing, for the moment, that the author has proved the points that he sets himself to prove, to what will this amount? He will have shown (a) that the patristic statement that Marcion mutilated St. Luke is not to be accepted at once without further question; (b) that we cannot depend with perfect accuracy upon the details of his Gospel, as reconstructed from the statements of Tertullian and Epiphanius; (c) that it is difficult to explain the whole of Marcion's alleged omissions, on purely, dogmatic grounds--assuming the consistency of his method. With the exception of the first, I do not think these points are proved to any important extent; but, even if they were, it would still, I believe, be possible to show that Marcion's Gospel was based upon our third Synoptic by arguments which hardly cross or touch them at all. But, before we proceed further, it is well that we should have some idea as to the contents of the Marcionitic Gospel. And here we are brought into collision with the second of the propositions just enunciated. Are we able to reconstruct that Gospel from the materials available to us with any tolerable or sufficient approach to accuracy? I believe no one who has gone into the question carefully would deny that we can. Here it is necessary to define and guard our statements, so that they may cover exactly as much ground as they ought and no more. Our author quotes largely, especially from Volkmar, to show that the evidence of Tertullian and Epiphanius is not to be relied upon. When we refer to the chapter in which Volkmar deals with this subject [Endnote 209:1]--a chapter which is an admirable specimen of the closeness and thoroughness of German research--we do indeed find some such expressions, but to quote them alone would give an entirely erroneous impression of the conclusion to which the writer comes. He does not say that the statements of Tertullian and Epiphanius are untrustworthy, simply and absolutely, but only that they need to be applied with caution _on certain points_. Such a point is especially the silence of these writers as proving, or being supposed to prove, the absence of the corresponding passage in Marcion's Gospel. It is argued, very justly, that such an inference is sometimes precarious. Again, in quoting longer passages, Epiphanius is in the habit of abridging or putting an &c. ([Greek: kai ta hexaes-- kai ta loipa]), instead of quoting the whole. This does not give a complete guarantee for the intermediate portions, and leaves some uncertainty as to where the passage ends. Generally it is true that the object of the Fathers is not critical but dogmatic, to refute Marcion's system out of his own Gospel. But when all deductions have been made on these grounds, there are still ample materials for reconstructing that Gospel with such an amount of accuracy at least as can leave no doubt as to its character. The wonder is that we are able to do so, and that the statements of the Fathers should stand the test so well as they do. Epiphanius especially often shows the most painstaking care and minuteness of detail. He has reproduced the manuscript of Marcion's Gospel that he had before him, even to its clerical errors [Endnote 210:1]. He and Tertullian are writing quite independently, and yet they confirm each other in a remarkable manner. 'If we compare the two witnesses,' says Volkmar, 'we find the most satisfactory (sicher- stellendste) coincidence in their statements, entirely independent as they are, as well in regard to that which Marcion has in common with Luke, as in regard to very many of the points in which his text differed from the canonical. And this applies not only to simple omissions which Epiphanius expressly notes and Tertullian confirms by passing over what would otherwise have told against Marcion, but also to the minor variations of the text which Tertullian either happens to name or indicate by his translation, while they are confirmed by the direct statement of [the other] opponent who is equally bent on finding such differences' [Endnote 211:1]. Out of all the points on which they can be compared, there is a real divergence only in two. Of these, one Volkmar attributes to an oversight on the part of Epiphanius, and the other to a clerical omission in his manuscript [Endnote 211:2]. When we consider the cumbrousness of ancient MSS., the absence of divisions in the text, and the consequent difficulty of making exact references, this must needs be taken for a remarkable result. And the very fact that we have two--or, including Irenaeus, even three--independent authorities, makes the text of Marcion's Gospel, so far as those authorities are available, or, in other words, for the greater part of it, instead of being uncertain among quite the most certain of all the achievements of modern criticism [Endnote 211:3]. This is seen practically--to apply a simple test--in the large amount of agreement between critics of the most various schools as to the real contents of the Gospel. Our author indeed speaks much of the 'disagreement.' But by what standard does he judge? Or, has he ever estimated its extent? Putting aside merely verbal differences, the total number of whole verses affected will be represented in the following table:-- iv. 16-30: doubt as to exact extent of omissions affecting about half the verses. 38, 39: omitted according to Hahn; retained according to Hilgenfeld and Volkmar. vii. 29-35: omitted, Hahn and Ritschl; retained, Hilgenfeld and Volkmar. x. 12-15: ditto ditto. xiii. 6-10: omitted, Volkmar; retained, Hilgenfeld and Rettig. xvii. 5-10: omitted, Ritschl; retained, Volkmar and Hilgenfeld. 14-19: doubt as to exact omissions. xix. 47, 48: omitted, Hilgenfeld and Volkmar; retained, Hahn and Anger. xxii. 17, 18: doubtful. 23-27: omitted, Ritschl; retained, Hilgenfeld and Volkmar. 43, 44: ditto ditto. xxiii. 39-42: ditto ditto. 47-49: omitted, Hahn; retained, Ritschl, Hilgenfeld, Volkmar. xxiv. 47-53: uncertain [Endnote 212:1]. This would give, as a maximum estimate of variation, some 55 verses out of about 804, or, in other words, about seven per cent. But such an estimate would be in fact much too high, as there can be no doubt that the earlier researches of Hahn and Ritschl ought to be corrected by those of Hilgenfeld and Volkmar; and the difference between these two critics is quite insignificant. Taking the severest view that it is possible to take, no one will maintain that the differences between the critics are such as to affect the main issue, so that upon one hypothesis one theory would hold good, and upon another hypothesis another. It is a mere question of detail. We may, then, reconstruct the Gospel used by Marcion with very considerable confidence that we have its real contents before us. In order to avoid any suspicion I will take the outline given in 'Supernatural Religion' (ii. p. 127), adding only the passage St. Luke vii. 29-35, which, according to the author's statement (a mistaken one, however) [Endnote 213:1], is 'generally agreed' to have been wanting in Marcion's Gospel. In that Gospel, then, the following portions of our present St. Luke were omitted:-- Chaps. i. and ii, including the prologue, the Nativity, and the birth of John the Baptist. Chap. iii (with the exception of ver. 1), containing the baptism of our Lord, the preaching of St. John, and the genealogy. iv. 1-13, 17-20, 24: the Temptation, the reading from Isaiah. vii. 29-35: the gluttonous man. xi. 29-32, 49-51: the sign of Jonas, and the blood of the prophets. xiii. 1-9, 29-35: the slain Galileans, the fig-tree, Herod, Jerusalem. xv. 11-32: the prodigal son. xvii. 5-10: the servant at meat. xviii. 31-34: announcement of the Passion. xix. 29-48: the Triumphal Entry, woes of Jerusalem, cleansing of the Temple. xx. 9-18, 37, 38: the wicked husbandmen; the God of Abraham. xxi. 1-4, 18, 21, 22: the widow's mite; 'a hair of your head;' flight of the Church. xxii. 16-18, 28-30, 35-38, 49-51: the fruit of the vine, 'eat at my table,' 'buy a sword,' the high-priest's servant. xxiv. 47-53: the last commission, the Ascension. Here we have another remarkable phenomenon. The Gospel stands to our Synoptic entirely in the relation of _defect_. We may say entirely, for the additions are so insignificant--some thirty words in all, and those for the most part supported by other authority--that for practical purposes they need not be reckoned. With the exception of these thirty words inserted, and some, also slight, alterations of phrase, Marcion's Gospel presents simply an _abridgment_ of our St. Luke. Does not this almost at once exclude the idea that they can be independent works? If it does not, then let us compare the two in detail. There is some disturbance and re-arrangement in the first chapter of Marcion's Gospel, though the substance is that of the third Synoptic; but from this point onwards the two move step by step together but for the omissions and a single transposition (iv. 27 to xvii. 18). Out of fifty-three sections peculiar to St. Luke--from iv. 16 onwards--all but eight were found also in Marcion's Gospel. They are found, too, in precisely the same order. Curious and intricate as is the mosaic work of the third Gospel, all the intricacies of its pattern are reproduced in the Gospel of Marcion. Where Luke makes an insertion in the groundstock of the narrative, there Marcion makes an insertion also; where Luke omits part of the narrative, Marcion does the same. Among the documents peculiar to St. Luke are some of a very marked and individual character, which seem to have come from some private source of information. Such, for instance, would be the document viii. 1-3, which introduces names so entirely unknown to the rest of the evangelical tradition as Joanna and Susanna [Endnote 215:1]. A trace of the same, or an allied document, appears in chap. xxiv, where we have again the name Joanna, and afterwards that of the obscure disciple Cleopas. Again, the mention of Martha and Mary is common only to St. Luke and the fourth Gospel. Zacchaeus is peculiar to St. Luke. Yet, not only does each of the sections relating to these personages re-appear in Marcion's Gospel, but it re-appears precisely at the same place. A marked peculiarity in St. Luke's Gospel is the 'great intercalation' of discourses, ix. 51 to xviii. 14, evidently inserted without regard to chronological order. Yet this peculiarity, too, is faithfully reproduced in the Gospel of Marcion with the same disregard of chronology--the only change being the omission of about forty-one verses from a total of three hundred and eighty. When Luke has the other two Synoptics against him, as in the insertions Matt. xiv. 3-12, Mark vi. 17-29, and again Matt. xx. 20-28, Mark x. 35-45, and Matt. xxi. 20-22, Mark xi. 20-26, Marcion has them against him too. Where the third Synoptist breaks off from his companions (Luke ix. 17, 18) and leaves a gap, Marcion leaves one too. It has been noticed as characteristic of St. Luke that, where he has recorded a similar incident before, he omits what might seem to be a repetition of it: this characteristic is exactly reflected in Marcion, and that in regard to the very same incidents. Then, wherever the patristic statements give us the opportunity of comparing Marcion's text with the Synoptic--and this they do very largely indeed--the two are found to coincide with no greater variation than would be found between any two not directly related manuscripts of the same text. It would be easy to multiply these points, and to carry them to any degree of detail; if more precise and particular evidence is needed it shall be forthcoming, but in the meantime I think it may be asserted with confidence that two alternatives only are possible. Either Marcion's Gospel is an abridgment of our present St. Luke, or else our present St. Luke is an expansion by interpolation of Marcion's Gospel, or of a document co-extensive with it. No third hypothesis is tenable. It remains, then, to enquire which of these two Gospels had the priority--Marcion's or Luke's; which is to stand first, both in order of time and of authenticity. This, too, is a point that there are ample data for determining. (1.) And, first, let us consider what presumption is raised by any other part of Marcion's procedure. Is it likely that he would have cut down a document previously existing? or, have we reason for thinking that he would be scrupulous in keeping such a document intact? The author of 'Supernatural Religion' himself makes use of this very argument; but I cannot help suspecting that his application of it has slipped in through an oversight or misapprehension. When first I came across the argument as employed by him, I was struck by it at once as important if only it was sound. But, upon examination, not only does it vanish into thin air as an argument in support of the thesis he is maintaining, but there remains in its place a positive argument that tells directly and strongly against that thesis. A passage is quoted from Canon Westcott, in which it is stated that while Tertullian and Epiphanius accuse Marcion of altering the text of the books which he received, so far as his treatment of the Epistles is concerned this is not borne out by the facts, out of seven readings noticed by Epiphanius two only being unsupported by other authority. It is argued from this that Marcion 'equally preserved without alteration the text which he found in his manuscript of the Gospel.' 'We have no reason to believe the accusation of the Fathers in regard to the Gospel--which we cannot fully test-- better founded than that in regard to the Epistles, which we can test, and find unfounded' [Endnote 217:1]. No doubt the premisses of this argument are true, and so also is the conclusion, strictly as it stands. It is true that the Fathers accuse Marcion of tampering with the text in various places, both in the Epistles and in the Gospels where the allegation can be tested, and where it is found that the supposed perversion is simply a difference of reading, proved to be such by its presence in other authorities [Endnote 217:2]. But what is this to the point? It is not contended that Marcion altered to any considerable extent (though he did slightly even in the Epistles [Endnote 217:3]) the text _which he retained_, but that he mutilated and cut out whole passages from that text. He can be proved to have done this in regard to the Epistles, and therefore it is fair to infer that he dealt in the same way with the Gospel. This is the amended form in which the argument ought to stand. It is certain that Marcion made a large excision before Rom. xi. 33, and another after Rom. viii. 11; he also cut out the 'mentiones Abrahae' from Gal. iii. 7, 14, 16-18 [Endnote 218:1]. I say nothing about his excision of the last two chapters of the Epistle to the Romans, because on that point a controversy might be raised. But the genuineness of these other passages is undisputed and indisputable. It cannot be argued here that our text of the Epistle has suffered from later interpolation, and therefore, I repeat, it is so much the more probable that Marcion took from the text of the Gospel than that a later editor added to it. (2.) In examining the internal evidence from the nature and structure of Marcion's Gospel, it has hitherto been the custom to lay most stress upon its dogmatic character. The controversy in Germany has turned chiefly on this. The critics have set themselves to show that the variations in Marcion's Gospel either could or could not be explained as omissions dictated by the exigencies of his dogmatic system. This was a task which suited well the subtlety and inventiveness of the German mind, and it has been handled with all the usual minuteness and elaboration. The result has been that not only have Volkmar and Hilgenfeld proved their point to their own satisfaction, but they also convinced Ritschl and partially Baur; and generally we may say that in Germany it seems to be agreed at the present time that the hypothesis of a mutilated Luke suits the dogmatic argument better than that of later Judaising interpolations. I have no wish to disparage the results of these labours, which are carried out with the splendid thoroughness that one so much admires. Looking at the subject as impartially as I can, I am inclined to think that the case is made out in the main. The single instance of the perverted sense assigned to [Greek: kataelthen] in iv. 31 must needs go a long way. Marcion evidently intends the word to be taken in a transcendental sense of the emanation and descent to earth of the Aeon Christus [Endnote 219:1]. It is impossible to think that this sense is more original than the plain historical use of the word by St. Luke, or to mistake the dogmatic motive in the heretical recension. There is also an evident reason for the omission of the first chapters which relate the human birth of Christ, which Marcion denied, and one somewhat less evident, though highly probable, for the omission of the account of the Baptist's ministry, John being regarded as the finisher of the Old Testament dispensation--the work of the Demiurge. This omission is not quite consistently carried out, as the passage vii. 24-28 is retained--probably because ver. 28 itself seemed to contain a sufficient qualification. The genealogy, as well as viii. 19, was naturally omitted for the same reason as the Nativity. The narrative of the Baptism Marcion could not admit, because it supplied the foundation for that very Ebionism to which his own system was diametrically opposed. The Temptation, x. 21 ('Lord ... of earth'), xxii. 18 ('the fruit of the vine'), xxii. 30 ('eat and drink at my table'), and the Ascension, may have been omitted because they contained matter that seemed too anthropomorphic or derogatory to the Divine Nature. On the other hand, xi. 29-32 (Jonah and Solomon), xi. 49-51 (prophets and apostles), xiii. 1 sqq. (the fig-tree, as the Jewish people?), xiii. 31-35 (the prophet in Jerusalem), the prodigal son (perhaps?), the wicked husbandmen (more probably), the triumphal entry (as the fulfilment of prophecy), the announcement of the Passion (also as such), xxi. 21, 22 (the same), and the frequent allusions to the Old Testament Scriptures, seem to have been expunged as recognising or belonging to the kingdom of the Demiurge [Endnote 220:1]. Again, the changes in xiii. 28, xvi. 17, xx. 35, are fully in accordance with Marcion's system [Endnote 220:2]. The reading which Marcion had in xi. 22 is expressly stated to have been common to the Gnostic heretics generally. In some of these instances the dogmatic motive is gross and palpable, in most it seems to have been made out, but some (such as especially xiii. 1-9) are still doubtful, and the method of excision does not appear to have been carried out with complete consistency. This, indeed, was only to be expected. We are constantly reminded that Tertullian, a man, with all his faults, of enormous literary and general power, did not possess the critical faculty, and no more was that faculty likely to be found in Marcion. It is an anachronism to suppose that he would sit down to his work with that regularity of method and with that subtle appreciation of the affinities of dogma which characterise the modern critic. The Septuagint translators betray an evident desire to soften down the anthropomorphism of the Hebrew; but how easy would it be to convict them of inconsistency, and to show that they left standing expressions as strong as any that they changed! If we judge Marcion's procedure by a standard suited to the age in which he lived, our wonder will be, not that he has shown so little, but so much, consistency and insight. I think, therefore, that the dogmatic argument, so far as it goes, tells distinctly in favour of the 'mutilation' hypothesis. But at the same time it should not be pressed too far. I should be tempted to say that the almost exclusive and certainly excessive use of arguments derived from the history of dogma was the prime fallacy which lies at the root of the Tübingen criticism. How can it be thought that an Englishman, or a German, trained under and surrounded by the circumstances of the nineteenth century, should be able to thread all the mazes in the mind of a Gnostic or an Ebionite in the second? It is difficult enough for us to lay down a law for the actions of our own immediate neighbours and friends; how much more difficult to 'cast the shell of habit,' and place ourselves at the point of view of a civilisation and world of thought wholly different from our own, so as not only to explain its apparent aberrations, but to be able to say, positively, 'this must have been so,' 'that must have been otherwise.' Yet such is the strange and extravagant supposition that we are assumed to make. No doubt the argument from dogma has its place in criticism; but, on the whole, the literary argument is safer, more removed from the influence of subjective impressions, more capable of being cast into a really scientific form. (3.) I pass over other literary arguments which hardly admit of this form of expression--such as the improbability that the Preface or Prologue was not part of the original Gospel, but a later accretion; or, again, from Marcion's treatment of the Synoptic matter in the third Gospel, both points which might be otherwise worth dilating upon. I pass over these, and come at once, without further delay, to the one point which seems to me really to decide the character of Marcion's Gospel and its relation to the Synoptic. The argument to which I allude is that from style and diction. True the English mind is apt to receive literary arguments of that kind with suspicion, and very justly so long as they rest upon a mere vague subjective _ipse dixit_; but here the question can be reduced to one of definite figures and of weighing and measuring. Bruder's Concordance is a dismal- looking volume--a mere index of words, and nothing more. But it has an eloquence of its own for the scientific investigator. It is strange how clearly many points stand out when this test comes to be applied, which before had been vague and obscure. This is especially the case in regard to the Synoptic Gospels; for, in the first place, the vocabulary of the writers is very limited and similar phrases have constant tendency to recur, and, in the second place, the critic has the immense advantage of being enabled to compare their treatment of the same common matter, so that he can readily ascertain what are the characteristic modifications introduced by each. Dr. Holtzmann, following Zeller and Lekebusch, has made a full and careful analysis of the style and vocabulary of St. Luke [Endnote 223:1], but of course without reference to the particular omissions of Marcion. Let us then, with the help of Bruder, apply Holtzmann's results to these omissions, with a view to see whether there is evidence that they are by the same hand as the rest of the Gospel. It would be beyond the proportions of the present enquiry to exhibit all the evidence in full. I shall, therefore, not transcribe the whole of my notes, but merely give a few samples of the sort of evidence producible, along with a brief summary of the general results. Taking first certain points by which the style of the third Evangelist is distinguished from that of the first in their treatment of common matter, Dr. Holtzmann observes, that where Matthew has [Greek: grammateus], Luke has in six places the word [Greek: nomikos], which is only found three times besides in the New Testament (once in St. Mark, and twice in the Epistle to Titus). Of the places where it is used by St. Luke, one is the omitted passage, vii. 30. In citations where Matthew has [Greek: to rhaethen] (14 times; not at all in Luke), Luke prefers the perfect form [Greek: to eiraemenon], so in ii. 24 (Acts twice); compare [Greek: eiraetai], iv. 21. Where Matthew has [Greek: arti] (7 times), Luke has always [Greek: nun], never [Greek: arti]: [Greek: nun] is used in the following passages, omitted by Marcion: i. 48, ii. 29, xix. 42, xxii. 18, 36. With Matthew the word [Greek: eleos] is masculine, with Luke neuter, so five times in ch. i. and in x. 37, which was retained by Marcion. Among the peculiarities of style noted by Dr. Holtzmann which recur in the omitted portions the following are perhaps some of the more striking. Peculiar use of [Greek: to] covering a whole phrase, i. 62 [Greek: to ti an theloi kaleisthai], xix. 48, xxii. 37, and five other places. Peculiar attraction of the relative with preceding case of [Greek: pas], iii. 19, xix. 37, and elsewhere. The formula [Greek: elege (eipe) de parabolaen] (not found in the other Synoptics), xiii. 6, xx. 9, 19, and ten times besides. [Greek: Tou] pleonastic with the infinitive, once in Mark, six times in Matthew, twenty-five times in Luke, of which three times in chap. i, twice in chap. ii, iv. 10, xxi. 22. Peculiar combinations with [Greek: kata, kata to ethos, eiothos, eithismenon], i. 9, ii. 27, 42, and twice. [Greek: Kath' haemeran], once in the other Gospels, thirteen times in Luke and Acts xix. 47; [Greek: kat' etos], ii. 41; [Greek: kata] with peculiar genitive of place, iv. 14 (xxiii. 5) [Endnote 224:1]. Protasis introduced by [Greek: kai hote], ii. 21, 22, 42, [Greek: kai hos], ii. 39, xv. 25, xix. 41. Uses of [Greek: egeneto], especially with [Greek: en to] and infinitive, twice in Mark, in Luke twenty-two times, i. 8, ii. 6, iii. 21, xxiv. 51; [Greek: en to] with the infinitive, three times in St. Matthew, once in St. Mark, thirty-seven times in St. Luke, including i. 8, 21, ii. 6, 27, 43, iii. 21. Adverbs: [Greek: exaes] and [Greek: kathexaes], ten times in the third Gospel and the Acts alone in the New Testament, i. 3; [Greek: achri], twenty times in the third Gospel and Acts, only once in the other Gospels, i. 20, iv. 13; [Greek: exaiphnaes], four times in the Gospel and Acts, once besides in the New Testament, ii. 13; [Greek: parachraema], seventeen times in the Gospel and Acts, twice in the rest of the New Testament, i. 64; [Greek: en meso], thirteen times in the Gospel and Acts, five times in the other Synoptics, ii. 46, xxi. 21. Fondness for optative in indirect constructions, i. 29, 62, iii. 15, xv. 26. Peculiar combination of participles, ii. 36 ([Greek: probebaekuia zaesasa]), iii. 23 ([Greek: archomenos on]), iv. 20 ([Greek: ptuxas apodous]), very frequent. [Greek: Einai], with participle for finite verb (forty-eight times in all), i. 7, 10, 20, 21, 22, ii. 8, 26, 33, 51, iii. 23, iv. 16 ([Greek: aen tethrammenos], omitted by Marcion), iv. 17, 20, xv. 24, 32, xviii. 34, xix. 47, xx. 17, xxiv. 53. Construction of [Greek: pros] with accusative after [Greek: eipein, lalein, apokrinesthai], frequent in Luke, rare in the rest of the New Testament, i. 13, 18, 19, 28, 34, 55, 61, 73, ii. 15, 18, 34, 48, 49, iii. 12, 13, 14, iv. 4, xiii. 7, 34, xv. 22, xviii. 31, xix. 33, 39, xx. 9, 14, 19. This is thrown into marked relief by the contrast with the other Synoptics; the only two places where Matthew appears to have the construction are both ambiguous, iii. 15 (doubtful reading, probably [Greek: auto]), and xxvii. 14 ([Greek: apekrithae auto pros oude hen rhaema]). No other evangelist speaks so much of [Greek: Pneuma hagion], i. 15, 35, 41, 67, ii. 25, 66, iii. 16, 22, iv. 1 (found also in Marcion's reading of xi. 2). Peculiar use of pronouns: Luke has the combination [Greek: kai autos] twenty-eight times, Matthew only twice (one false reading), Mark four or perhaps five times, i. 17, 22, ii. 28, iii. 23, xv. 14; [Greek: kai autoi] Mark has not at all, Matthew twice, Luke thirteen times, including ii. 50, xviii. 34, xxiv. 52. We now come to the test supplied by the vocabulary. The following are some of the words peculiar to St. Luke, or found in his writings with marked and characteristic frequency, which occur in those parts of our present Gospel that were wanting in Marcion's recension: [Greek: anestaen, anastas] occur three times in St. Matthew, twice in St. John, four times in the writings of St. Paul, twenty-six times in the third Gospel and thirty-five times in the Acts, and are found in i. 39, xv. 18, 20; [Greek: antilegein] appears in ii. 34, five times in the rest of the Gospel and the Acts, and only four times together in the rest of the New Testament; [Greek: hapas] occurs twenty times in the Gospel, sixteen times in the Acts, only ten times in the rest of the New Testament, but in ii. 39, iii. 16, 21, iv. 6, xv. 13, xix. 37, 48, xxi. 4 (bis); three of these are, however, doubtful readings. [Greek: aphesis ton amartion], ten times in the Gospel and Acts, seven times in the rest of the New Testament, i. 77, iii. 3. [Greek: dei], Dr. Holtzmann says, 'is found more often in St. Luke than in all the other writers of the New Testament put together.' This does not appear to be strictly true; it is, however, found nineteen times in the Gospel and twenty-five times in the Acts to twenty-four times in the three other Gospels; it occurs in ii. 49, xiii. 33, xv. 32, xxii. 37. [Greek: dechesthai], twenty-four times in the Gospel and Acts, twenty-six times in the rest of the New Testament, six times in St. Matthew, three in St. Mark, ii. 28, xxii. 17. [Greek: diatassein], nine times in the Gospel and Acts, seven times in the rest of the New Testament (Matthew once), iii. 13, xvii. 9, 10. [Greek: dierchesthai] occurs thirty-two times in the Gospel and Acts, twice in each of the other Synoptics, and eight times in the rest of the New Testament, and is found in ii. 15, 35. [Greek: dioti], i. 13, ii. 7 (xxi. 28, and Acts, not besides in the Gospels). [Greek: ean], xxii. 51 (once besides in the Gospel, eight times in the Acts, and three times in the rest of the New Testament). [Greek: ethos], i. 9, ii. 42, eight times besides in St. Luke's writings and only twice in the rest of the New Testament. [Greek: enantion], five times in St. Luke's writings, once besides, i. 8. [Greek: enopion], correcting the readings, twenty times in the Gospel, fourteen times in the Acts, not at all in the other Synoptists, once in St. John, four times in chap. i, iv. 7, xv. 18, 21 (this will be noticed as a very remarkable instance of the extent to which the diction of the third Evangelist impressed itself upon his writings). [Greek: epibibazein], xix. 35 (and twice, only by St. Luke). [Greek: epipiptein], i. 12, xv. 20 (eight times in the Acts and three times in the rest of the New Testament). [Greek: ai eraemoi], only in St. Luke, i. 80, and twice. [Greek: etos] (fifteen times in the Gospel, eleven times in the Acts, three times in the other Synoptics and three times in St. John), four times in chap. ii, iii. 1, 23, xiii, 7, 8, xv. 29. [Greek: thaumazein epi tini], Gospel and Acts five times (only besides in Mark xii. 17), ii. 33. [Greek: ikanos] in the sense of 'much,' 'many,' seven times in the Gospel, eighteen times in the Acts, and only three times besides in the New Testament, iii. 16, xx. 9 (compare xxii. 38). [Greek: kathoti] (like [Greek: kathexaes] above), is only found in St. Luke's writings, i. 7, and five times in the rest of the Gospel and the Acts. [Greek: latreuein], 'in Luke, much oftener than in other parts of the New Testament,' i. 74, ii. 37, iv. 8, and five times in the Acts. [Greek: limos], six times in the Gospel and Acts, six times in the rest of the New Testament, xv. 14, 17. [Greek: maen] (month), i. 24, 26, 36, 56 (iv. 25), alone in the Gospels, in the Acts five times. [Greek: oikos] for 'family,' i. 27, 33, 69, ii. 4, and three times besides in the Gospel, nine times in the Acts. [Greek: plaethos] (especially in the form [Greek: pan to plaethos]), twenty-five times in St. Luke's writings, seven times in the rest of the New Testament, 1. 19, ii. 13, xix. 37. [Greek: plaesai, plaesthaenai], twenty-two times in St. Luke's writings, only three times besides in the New Testament, i. 15, 23, 41, 57, 67, ii. 6, 21, 22, xxi. 22. [Greek: prosdokan], eleven times in the Gospel and Acts, five times in the rest of the New Testament (Matthew twice and 2 Peter), i. 21, iii. 15. [Greek: skaptein], only in Luke three times, xiii. 8. [Greek: speudein], except in 2 Peter iii. 12, only in St. Luke's writings, ii. 16. [Greek: sullambanein], ten times in the Gospel and Acts, five times in the rest of the New Testament, i. 24, 31, 36, ii. 21. [Greek: sumballein], only in Lucan writings, six times, ii. 19. [Greek: sunechein], nine times in the Gospel and Acts, three times besides in the New Testament, xix. 43. [Greek: sotaeria], in chap. i. three times, in the rest of the Gospel and Acts seven times, not in the other Synoptic Gospels. [Greek: hupostrephein], twenty-two times in the Gospel, eleven times in the Acts, and only five times in the rest of the New Testament (three of which are doubtful readings), i. 56, ii. 20, 39, 43, 45, iv. 1, (14), xxiv. 52. [Greek: hupsistos] occurs nine times in the Gospel and Acts, four times in the rest of the New Testament, i. 32, 35, 76, ii. 14, xix. 38. [Greek: hupsos] is also found in i. 78, xxiv. 49. [Greek: charis] is found, among the Synoptics, only in St. Luke, eight times in the Gospel, seventeen times in the Acts, i. 30, ii. 40, 52, xvii. 9. [Greek: hosei] occurs nineteen times in the Gospel and Acts (four doubtful readings, of which two are probably false), seventeen times in the rest of the New Testament (ten doubtful readings, of which in the Synoptic Gospels three are probably false), i. 56, iii. 23. It should be remembered that the above are only samples from the whole body of evidence, which would take up a much larger space if exhibited in full. The total result may be summarised thus. Accepting the scheme of Marcion's Gospel given some pages back, which is substantially that of 'Supernatural Religion,' Marcion will have omitted a total of 309 verses. In those verses there are found 111 distinct peculiarities of St. Luke's style, numbering in all 185 separate instances; there are also found 138 words peculiar to or specially characteristic of the third Evangelist, with 224 instances. In other words, the verified peculiarities of St. Luke's style and diction (and how marked many of these are will have been seen from the examples above) are found in the portions of the Gospel omitted by Marcion in a proportion averaging considerably more than one to each verse! [Endnote 229:1] Coming to detail, we find that in the principal omission-- that of the first two chapters, containing 132 verses--there are 47 distinct peculiarities of style, with 105 instances; and 82 characteristic words, with 144 instances. In the 23 verses of chap. iii. omitted by Marcion (for the genealogy need not be reckoned), the instances are 18 and 14, making a total of 32. In 18 verses omitted from chap. iv. the instances are 13 and 8 = 21. In another longer passage--the parable of the prodigal son--the instances are 8 of the first class and 20 of the second. In 20 verses omitted from chap. xix. the instances are 11 and 6; and in 11 verses omitted from chap. xx, 9 and 8. Of all the isolated fragments that Marcion had ejected from his Gospel, there are only four--iv. 24, xi. 49-51, xx. 37, 38, xxii. 28-30, nine verses in all--in which no peculiarities have been noticed. And yet even here the traces of authorship are not wanting. It happens strangely enough that in a list of parallel passages given by Dr. Holtzmann to illustrate the affinities of thought between St. Luke and St. Paul, two of these very passages--xi. 49 and xx. 38-- occur. I had intended to pursue the investigation through these resemblances, but it seems superfluous to carry it further. It is difficult to see what appeal can be made against evidence such as this. A certain allowance should indeed be made for possible errors of computation, and some of the points may have been wrongly entered, though care has been taken to put down nothing that was not verified by its preponderating presence in the Lucan writings, and especially by its presence in that portion of the Gospel which Marcion undoubtedly received. But as a rule the method applies itself mechanically, and when every deduction has been made, there will still remain a mass of evidence that it does not seem too much to describe as overwhelming. (4.) We may assume, then, that there is definite proof that the Gospel used by Marcion presupposes our present St. Luke, in its complete form, as it has been handed down to us. But when once this assumption has been made, another set of considerations comes in, which also carry with them an important inference. If Marcion's Gospel was an extract from a manuscript containing our present St. Luke, then not only is it certain that that Gospel was already in existence, but there is further evidence to show that it must have been in existence for some time. The argument in this case is drawn from another branch of Biblical science to which we have already had occasion to appeal--text-criticism. Marcion's Gospel, it is known, presents certain readings which differ both from the received and other texts. Some of these are thought by Volkmar and Hilgenfeld to be more original and to have a better right to stand in the text than those which are at present found there. These critics, however, base their opinion for the most part on internal grounds, and the readings defended by them are not as a rule those which are supported by other manuscript authority. It is to this second class rather that I refer as bearing upon the age of the canonical Gospel. The most important various readings of the existence of which we have proof in Marcion's Gospel are as follows [Endnote 231:1]:-- v. 14. The received (and best) text is [Greek: eis marturion autois]. Marcion, according to the express statement of Epiphanius (312 B), read [Greek: hina ae morturion touto humin], which is confirmed by Tertullian, who gives (_Marc._ iv. 8) 'Ut sit vobis in testimonium.' The same or a similar reading is found in D, [Greek: hina eis marturion ae humin touto], 'ut sit in testimonium vobis hoc,' d; 'ut sit in testimonium (--monia, ff) hoc vobis,' a (Codex Vercellensis), b (Codex Veronensis), c (Codex Colbertinus), ff (Codex Corbeiensis), l (Codex Rhedigerianus), of the Old Latin [Endnote 231:2]. v. 39 was _probably_ omitted by Marcion (this is inferred from the silence of Tertullian by Hilgenfeld, p. 403, and Rönsch, p. 634). The verse is also omitted in D, a, b, c, d, e, ff. x. 22. Marcion's reading of this verse corresponded with that of other Gnostics, but has no extant manuscript authority. We have touched upon it elsewhere. x. 25. [Greek: zoaen aionion], Marcion omitted [Greek: aionion] (Tert. _Adv. Marc._ iv. 25); so also the Old Latin Codex g'2 (San Germanensis). xi. 2. Marcion read [Greek: eltheto to hagion pneuma sou eph' haemas] (or an equivalent; see Rönsch, p. 640) either for the clause [Greek: hagiasthaeto to onoma sou] or for [Greek: genaethaeto to thelaema sou], which is omitted in B, L, 1, Vulg., ff, Syr. Crt. There is a curious stray [Greek: eph' haemas] in D which may conceivably be a trace of Marcion's reading. xii. 14. Marcion (and probably Tertullian) read [Greek: kritaen] (or [Greek: dikastaen]) only for [Greek: kritaen ae meristaen]; so D, a ('ut videtur,' Tregelles), c, Syr. Crt. xii. 38. Marcion had [Greek: tae hesperinae phulakae] for [Greek: en tae deutera phulakae kai en tae tritae phulakae]. So b: D, c, e, ff, i, Iren. 334, Syr. Crt., combine the two readings in various ways. xvi. 12. Marcion read [Greek: emon] for [Greek: humeteron]. So e (Palatinus), i (Vindobonensis), l (Rhedigerianus). [Greek: haemeteron] B. L, Origen. xvii. 2. Marcion inserted the words [Greek: ouk egennaethae ae] (Tert. iv. 35), 'ne nasceretur aut,' a, b, c, ff, i, l. xviii. 19. Here again Marcion had a variation which is unsupported by manuscript authority, but has to some extent a parallel in the Clementine Homilies, Justin, &c. xxi. 18. was omitted by Marcion (Epiph. 316 B), and is also omitted in the Curetonian Syriac. xxi. 27. Tertullian (iv. 39) gives the reading of Marcion as 'cum plurima virtute' = [Greek: meta dunameos pollaes [kai doxaes]], for [Greek: meta dun. k. dox. pollaes]; so D ([Greek: en dun. pol.]), and approximately Vulg., a, c, e, f, ff, Syr. Crt., Syr. Pst. xxiii. 2. Marcion read [Greek: diastrephonta to ethnos kai katalionta ton nomon kai tous prophaetas kai keleuonta phorous mae dounai kai anastrephonta tas gunaikas kai ta tekna] (Epiph., 316 D), where [Greek: kataluonta ton nomon kai tous prophaetas] and [Greek: anastrephonta tas gunaikas kai ta tekna] are additions to the text, and [Greek: keleuonta phorous mae dounai] is a variation. Of the two additions the first finds support in b, (c), e, (ff), i, l; the second is inserted, with some variation, by c and e in verse 5. We may thus tabulate the relation of Marcion to these various authorities. The brackets indicate that the agreement is only approximate. Marcion agrees with-- D, d, v. 14, v. 39; xii. 14, (xii. 28), (xxi. 27). a (Verc.), v. 14, v. 39, xii. 14 (apparently), xvii. 2, (xxi. 27). b (Ver.), v. 14, v. 39. xii. 38, xvii. 2, (xxiii. 2). c (Colb.), v. 14, v. 39, xii. 14, (xii. 38), xvii. 2, (xxi. 27), (xxiii. 2), (xxiii. 2). e (Pal.), v. 39, (xii. 38), xvi. 12, (xxi. 27), xxiii. 2, (xxiii. 2). ff (Corb.), v. 14, v. 39, (xii. 38), xvii. 2, (xxi. 27), (xxiii. 2). g'2 (Germ.), x. 25. i (Vind.), (xii. 38), xvi. 12, xvii. 2, xxiii. 2. l (Rhed.), v. 14, xvi. 12, xvii. 2, xiii. 2. Syr. Crt., xii. 14, (xii. 38), xxi. 18, (xxi. 27). It is worth noticing that xxii. 19 b, 20 (which is omitted in D, a, b, c, ff, i, l) appears to have been found in Marcion's Gospel, as in the Vulgate, c, and f (see Rönsch, p. 239). [Greek: apo tou mnaemeiou] in xxiv. 9 is also found (Rönsch, p. 246), though omitted by D, a, b, c, e, ff, l. There is no evidence to show whether the additions in ix. 55, xxiii. 34, and xxii. 43, 44 were present in Marcion's Gospel or not. It will be observed that the readings given above have all what is called a 'Western' character. The Curetonian Syriac is well known to have Western affinities [Endnote 233:1]. Codd. a, b, c, and the fragment of i which extends from Luke x. 6 to xxiii. 10, represent the most primitive type of the Old Latin version; e, ff, and I give a more mixed text. As we should expect, the revised Latin text of Cod. f has no representation in Marcion's Gospel [Endnote 233:2]. These textual phenomena are highly interesting, but at the same time an exact analysis of them is difficult. No simple hypothesis will account for them. There can be no doubt that Marcion's readings are, in the technical sense, false; they are a deviation from the type of the pure and unadulterated text. At a certain point, evidently of the remotest antiquity, in the history of transcription, there was a branching off which gave rise to those varieties of reading which, though they are not confined to Western manuscripts, still, from their preponderance in these, are called by the general name of 'Western.' But when we come to consider the relations among those Western documents themselves, no regular descent or filiation seems traceable. Certain broad lines indeed we can mark off as between the earlier and later forms of the Old Latin, though even here the outline is in places confused; but at what point are we to insert that most remarkable document of antiquity, the Curetonian Syriac? For instance, there are cases (e.g. xvii. 2, xxiii. 2) where Marcion and the Old Latin are opposed to the Old Syriac, where the latter has undoubtedly preserved the correct reading. To judge from these alone, we should naturally conclude that the Syriac was simply an older and purer type than Marcion's Gospel and the Latin. But then again, on the other hand, there are cases (such as the omission of xxi. 18) where Marcion and the Syriac are combined, and the Old Latin adheres to the truer type. This will tend to show that, even at that early period, there must have been some comparison and correction--a _con_vergence as well as a _di_vergence-- of manuscripts, and not always a mere reproduction of the particular copy which the scribe had before him; at the same time it will also show that Marcion's Gospel, so far from being an original document, has behind it a deep historical background, and stands at the head of a series of copies which have already passed through a number of hands, and been exposed to a proportionate amount of corruption. Our author is inclined to lay stress upon the 'slow multiplication and dissemination of MSS.' Perhaps he may somewhat exaggerate this, as antiquarians give us a surprising account of the case and rapidity with which books were produced by the aid of slave-labour [Endnote 235:1]. But even at Rome the publishing trade upon this large scale was a novelty dating back no further than to Atticus, the friend of Cicero, and we should naturally expect that among the Christians--a poor and widely scattered body, whose tenets would cut them off from the use of such public machinery--the multiplication of MSS. would be slower and more attended with difficulty. But the slower it was the more certainly do such phenomena as these of Marcion's text throw back the origin of the prototype from which that text was derived. In the year 140 A.D. Marcion possesses a Gospel which is already in an advanced stage of transcription--which has not only undergone those changes which in some regions the text underwent before it was translated into Latin, but has undergone other changes besides. Some of its peculiarities are not those of the earliest form of the Latin version, but of that version in what may be called its second stage (e.g. xvi. 12). It has also affinities to another version kindred to the Latin and occupying a similar place to the Old Latin among the Churches of Syria. These circumstances together point to an antiquity fully as great as any that an orthodox critic would claim. It should not be thought that because such indications are indirect they are therefore any the less certain. There is perhaps hardly a single uncanonical Christian document that is admittedly and indubitably older than Marcion; so that direct evidence there is naturally none. But neither is there any direct evidence for the antiquity of man or of the earth. The geologist judges by the fossils which he finds embedded in the strata as relics of an extinct age; so here, in the Gospel of Marcion, do we find relics which to the initiated eye carry with them their own story. Nor, on the other hand, can it rightly be argued that because the history of these remains is not wholly to be recovered, therefore no inference from them is possible. In the earlier stages of a science like palaeontology it might have been argued in just the same way that the difficulties and confusion in the classification invalidated the science along with its one main inference altogether. Yet we can see that such an argument would have been mistaken. There will probably be some points in every science which will never be cleared up to the end of time. The affirmation of the antiquity of Marcion's Gospel rests upon the simple axiom that every event must have a cause, and that in order to produce complicated phenomena the interaction of complicated causes is necessary. Such an assumption involves time, and I think it is a safe proposition to assert that, in order to bring the text of Marcion's Gospel into the state in which we find it, there must have been a long previous history, and the manuscripts through which it was conveyed must have parted far from the parent stem. The only way in which the inference drawn from the text of Marcion's Gospel can be really met would be by showing that the text of the Latin and Syriac translations is older and more original than that which is universally adopted by text-critics. I should hardly suppose that the author of 'Supernatural Religion' will be prepared to maintain this. If he does, the subject can then be argued. In the meantime, these two arguments, the literary and the textual--for the others are but subsidiary--must, I think, be held to prove the high antiquity of our present Gospel. CHAPTER IX. TATIAN--DIONYSIUS OF CORINTH. Tatian was a teacher of rhetoric, an Assyrian by birth, who was converted to Christianity by Justin Martyr, but after his death fell into heresy, leaning towards the Valentinian Gnosticism, and combining with this an extreme asceticism. The death of Justin is clearly the pivot on which his date will hinge. If we are to accept the conclusions of Mr. Hort this will have occurred in the year 148 A.D.; according to Volkmar it would fall not before 155 A.D., and in the ordinary view as late as 163- 165 A.D. [Endnote 238:1] The beginning of Tatian's literary activity will follow accordingly. Tatian's first work of importance, an 'Address to Greeks,' which is still extant, was written soon after the death of Justin. It contains no references to the Synoptic Gospels upon which stress can be laid. An allusion to Matth. vi. 19 in the Stromateis of Clement [Endnote 238:2] has been attributed to Tatian, but I hardly know for what reason. It is introduced simply by [Greek: tis (biazetai tis legon)], but there were other Encratites besides Tatian, and the very fact that he has been mentioned by name twice before in the chapter makes it the less likely that he should be introduced so vaguely. The chief interest however in regard to Tatian centres in his so- called 'Diatessaron,' which is usually supposed to have been a harmony of the four Gospels. Eusebius mentions this in the following terms: 'Tatian however, their former leader, put together, I know not how, a sort of patchwork or combination of the Gospels and called it the "Diatessaron," which is still current with some.' [Endnote 239:1] I am rather surprised to see that Credner, who is followed by the author of 'Supernatural Religion,' argues from this that Eusebius had not seen the work in question [Endnote 239:2]. This inference is not by any means conveyed by the Greek. [Greek: Ouk oid' hopos] (thus introduced) is an idiomatic phrase referring to the principle on which the harmony was constructed, and might well be paraphrased 'a curious sort of patchwork or dovetailing,' 'a not very intelligible dovetailing,' &c. Standing in the position it does, the phrase can hardly mean anything else. Besides it is not likely that Eusebius, an eager collector and reader of books, with the run of Pamphilus' library, should not have been acquainted with a work that he says himself was current in more quarters than one. Eusebius, it will be observed, is quite explicit in his statement. He says that the Diatessaron was a harmony of the Gospels, i.e. (in his sense) of our present Gospels, and that Tatian gave the name of Diatessaron to his work himself. We do not know upon what these statements rest, but there ought to be some valid reason before we dismiss them entirely. Epiphanius writes that 'Tatian is said to have composed the Diatessaron Gospel which some call the "Gospel according to the Hebrews"' [Endnote 240:1]. And Theodoret tells us that 'Tatian also composed the Gospel which is called the Diatessaron, cutting out the genealogies and all that shows the Lord to have been born of the seed of David according to the flesh.' 'This,' he adds, 'was used not only by his own party, but also by those who followed the teaching of the Apostles, as they had not perceived the mischievous design of the composition, but in their simplicity made use of the book on account of its conciseness.' Theodoret found more than two hundred copies in the churches of his diocese (Cyrrhus in Syria), which he removed and replaced with the works of the four Evangelists [Endnote 240:2]. Victor of Capua in the sixth century speaks of Tatian's work as a 'Diapente' rather than a 'Diatessaron' [Endnote 240:3]. If we are to believe the Syrian writer Bar-Salibi in the twelfth century, Ephrem Syrus commented on Tatian's Diatessaron, and it began with the opening words of St. John. This statement however is referred by Gregory Bar-Hebraeus not to the Harmony of Tatian, but to one by Ammonius made in the third century [Endnote 241:1]. Here there is clearly a good deal of confusion. But now we come to the question, was Tatian's work really a Harmony of our four Gospels? The strongest presumption that it was is derived from Irenaeus. Irenaeus, it is well known, speaks of the four Gospels with absolute decision, as if it were a law of nature that their number must be four, neither more nor less [Endnote 241:2], and his four Gospels were certainly the same as our own. But Tatian wrote within a comparatively short interval of Irenaeus. It is sufficiently clear that Irenaeus held his opinion at the very time that Tatian wrote, though it was not published until later. Here then we have a coincidence which makes it difficult to think that Tatian's four Gospels were different from ours. The theory that finds favour with Credner [Endnote 241:3] and his followers, including the author of 'Supernatural Religion,' is that Tatian's Gospel was the same as that used by Justin. I am myself not inclined to think this theory improbable; it would have been still less so, if Tatian had been the master and Justin the pupil [Endnote 241:4]. We have seen that the phenomena of Justin's evangelical quotations are as well met by the hypothesis that he made use of a Harmony as by any other. But that Harmony, as we have also seen, included at least our three Synoptics. The evidence (which we shall consider presently) for the use of the fourth Gospel by Tatian is so strong as to make it improbable that that work was not included in the Diatessaron. The fifth work, alluded to by Victor of Capua, may possibly have been the Gospel according to the Hebrews. 2. Just as the interest of Tatian turns upon the interpretation to be put upon a single term 'Diatessaron,' so the interest of Dionysius of Corinth depends upon what we are to understand by his phrase 'the Scriptures of the Lord.' In a fragment, preserved by Eusebius, of an epistle addressed to Soter Bishop of Rome (168-176 A.D.) and the Roman Church, Dionysius complains that his letters had been tampered with. 'As brethren pressed me to write letters I wrote them. And these the apostles of the devil have filled with tares, taking away some things and adding others, for whom the woe is prepared. It is not wonderful, then, if some have ventured to tamper with the Scriptures of the Lord when they have laid their plots against writings that have no such claims as they' [Endnote 242:1]. It must needs be a straining of language to make the Scriptures here refer, as the author of 'Supernatural Religion' seems to do, to the Old Testament. It is true that Justin lays great stress upon type and prophecy as pointing to Christ, but there is a considerable step between this and calling the whole of the Old Testament 'Scriptures of the Lord.' On the other hand, we can hardly think that Dionysius refers to a complete collection of writings like the New Testament. It seems most natural to suppose that he is speaking of Gospels--possibly not the canonical alone, and yet, with Irenaeus in our mind's eye, we shall say probably to them. There is the further reason for this application of the words that Dionysius is known to have written against Marcion--'he defended the canon of the truth' [Endnote 243:1], Eusebius says-- and such 'tampering' as he describes was precisely what Marcion had been guilty of. * * * * * The reader will judge for himself what is the weight of the kind of evidence produced in this chapter. I give a chapter to it because the author of 'Supernatural Religion' has done the same. Doubtless it is not the sort of evidence that would bear pressing in a court of English law, but in a question of balanced probabilities it has I think a decided leaning to one side, and that the side opposed to the conclusions of 'Supernatural Religion.' CHAPTER X. MELITO--APOLLINARIS--ATHENAGORAS--THE EPISTLE OF VIENNE AND LYONS. We pass on, still in a region of fragments--'waifs and strays' of the literature of the second century--and of partial and indirect (though on that account not necessarily less important) indications. In Melito of Sardis (c. 176 A.D) it is interesting to notice the first appearance of a phrase that was destined later to occupy a conspicuous position. Writing to his friend Onesimus, who had frequently asked for selections from the Law and the Prophets bearing upon the Saviour, and generally for information respecting the number and order of 'the Old Books,' Melito says 'that he had gone to the East and reached the spot where the preaching had been delivered and the acts done, and that having learnt accurately the books of the Old Covenant (or Testament) he had sent a list of them'--which is subjoined [Endnote 244:1]. Melito uses the word which became established as the title used to distinguish the elder Scriptures from the younger--the Old Covenant or Testament ([Greek: hae palaia diathaekae]); and it is argued from this that he implies the existence of a 'definite New Testament, a written antitype to 'the Old' [Endnote 245:1] The inference however seems to be somewhat in excess of what can be legitimately drawn. By [Greek: palaia diathaekae] is meant rather the subject or contents of the books than the books themselves. It is the system of things, the dispensation accomplished 'in heavenly places,' to which the books belong, not the actual collected volume. The parallel of 2 Cor. iii. 14 ([Greek: epi tae anagnosei taes palaias diathaekaes]), which is ably pointed to in 'Supernatural Religion' [Endnote 245:2], is too close to allow the inference of a written New Testament. And yet, though the word has not actually acquired this meaning, it was in process of acquiring it, and had already gone some way to acquire it. The books were already there, and, as we see from Irenaeus, critical collections of them had already begun to be made. Within thirty years of the time when Melito is writing Tertullian uses the phrase Novum Testamentum precisely in our modern sense, intimating that it had then become the current designation [Endnote 245:3]. This being the case we cannot wonder that there should be a certain reflex hint of such a sense in the words of Melito. The tract 'On Faith,' published in Syriac by Dr. Cureton and attributed to Melito, is not sufficiently authenticated to have value as evidence. It should be noted that Melito's fragments contain nothing especially on the Gospels. 2. Some time between 176-180 A.D. Claudius Apollinaris, Bishop of Hierapolis, addressed to the Emperor Marcus Aurelius an apology of which rather more than three lines have come down to us. A more important fragment however is assigned to this writer in the Paschal Chronicle, a work of the seventh century. Here it is said that 'Apollinaris, the most holy bishop of Hierapolis in Asia, who lived near the times of the Apostles, in his book about Easter, taught much the same, saying thus: "There are some who through ignorance wrangle about these matters, in a pardonable manner; for ignorance does not admit of blame but rather needs instruction. And they say that on the 14th the Lord ate the lamb with His disciples, and that on the great day of unleavened bread He himself suffered; and they relate that this is in their view the statement of Matthew. Whence their opinion is in conflict with the law, and according to them the Gospels are made to be at variance"' [Endnote 246:1]. This variance or disagreement in the Gospels evidently has reference to the apparent discrepancy between the Synoptics, especially St. Matthew and St. John, the former treating the Last Supper as the Paschal meal, the latter placing it before the Feast of the Passover and making the Crucifixion coincide with the slaughter of the Paschal lamb. Apollinaris would thus seem to recognise both the first and the fourth Gospels as authoritative. Is this fragment of Apollinaris genuine? It is alleged against it [Endnote 247:1] (1) that Eusebius was ignorant of any such work on Easter, and that there is no mention of it in such notices of Apollinaris and his writings as have come down to us from Theodoret, Jerome, and Photius. There are some good remarks on this point by Routh (who is quoted in 'Supernatural Religion' _apparently_ as adverse to the genuineness of the fragments). He says: 'There seems to me to be nothing in these extracts to compel us to deny the authorship of Apollinaris. Nor must we refuse credit to the author of the Preface [to the Paschal Chronicle] any more than to other writers of the same times on whose testimony many books of the ancients have been received, although not mentioned by Eusebius or any other of his contemporaries; especially as Eusebius declares below that it was only some select books that had come to his hands out of many that Apollinaris had written' [Endnote 247:2]. It is objected (2) that Apollinaris is not likely to have spoken of a controversy in which the whole Asiatic Church was engaged as the opinion of a 'few ignorant wranglers' A fair objection, if he was really speaking of such a controversy. But the great issue between the Churches of Asia and that of Rome was whether the Paschal festival should be kept, according to the Jewish custom, always on the fourteenth day of the month Nisan, or whether it should be kept on the Friday after the Paschal full moon, on whatever day of the month it might fall. The fragment appears rather to allude to some local dispute as to the day on which the Lord suffered. To go thoroughly into this question would involve us in all the mazes of the so-called Paschal controversy, and in the end a precise and certain conclusion would probably be impossible. So far as I am aware, all the writers who have entered into the discussion start with assuming the genuineness of the Apollinarian fragment. There remains however the fact that it rests only upon the attestation of a writer of the seventh century, who may possibly be wrong, but, if so, has been led into his error not wilfully but by accident. No reason can be alleged for the forging or purposely false ascription of a fragment like this, and it bears the stamp of good faith in that it asks indulgence for opponents instead of censure. We may perhaps safely accept the fragment with some, not large, deduction from its weight. 3. An instance of the precariousness of the argument from silence would be supplied by the writer who comes next under review-- Athenagoras. No mention whatever is made of Athenagoras either by Eusebius or Jerome, though he appears to have been an author of a certain importance, two of whose works, an Apology addressed to Marcus Aurelius and Commodus and a treatise on the Resurrection, are still extant. The genuineness of neither of these works is doubted. The Apology, which may be dated about 177 A.D., contains a few references to our Lord's discourses, but not such as can have any great weight as evidence. The first that is usually given, a parallel to Matt. v. 39, 40 (good for evil), is introduced in such a way as to show that the author intends only to give the sense and not the words. The same may be said of another sentence that is compared with Mark x. 6 [Endnote 249:1]:-- _Athenagoras, Leg. pro Christ. 33._ [Greek: Hoti en archae ho Theos hena andra eplase kai mian gunaika.] _Mark x. 6_ [Greek: Apo de archaes ktiseos arsen kai thaelu epoiaesen autous ho Theos.] All that can be said is that the thought here appears to have been suggested by the Gospel--and that not quite immediately. A much closer--and indeed, we can hardly doubt, a real--parallel is presented by a longer passage:-- _Athenagoras, Leg. pro Christ. 11._ What then are the precepts in which we are instructed? I say unto you: Love your enemies, bless them that curse, pray for them that persecute you; that ye may become the sons of your Father which is in heaven: who maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. [Greek: Tines oun haemon hoi logoi, hois entrephometha; lego humin, agapate tous echthrous humon, eulogeite tous kataromenous, proseuchesthe huper ton diokonton humas, hopos genaesthe huioi tou patros humon tou en ouranois, hos ton haelion autou anatellei epi ponaerous kai agathous kai brechei epi dikaious kai adikous.] _Matt_. v. 44, 45. I say unto you: Love your enemies [bless them that curse you, do good to them that hate you], and pray for them that persecute you; that ye may become the sons of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. [Greek: ego de lego humin, agapate tous echthrous humon [eulogeite tous kataromenous humas, kalos poiete tous misountas humas], proseuchesthe huper ton diokonton humas hopos genaesthe huioi tou patros humon tou en ouranois, hoti ton haelion autou anatellei epi ponaerous kai agathous kai brechei epi dikaious kai adikous.] The bracketed clauses in the text of St. Matthew are both omitted and inserted by a large body of authorities, but, as it is rightly remarked in 'Supernatural Religion,' they are always either both omitted or both inserted; we must therefore believe that the omission and insertion of one only by Athenagoras is without manuscript precedent. Otherwise the exactness of the parallel is great; and it is thrown the more into relief when we compare the corresponding passage in St. Luke. The quotation is completed in the next chapter of Athenagoras' work:-- _Athenagoras, Leg. pro Christ._ 12. For if ye love, he says, them which love and lend to them which lend to you, what reward shall ye have? [Greek: Ean gar agapate, phaesin, tous agapontas, kai daineizete tois daneizousin humin, tina misthon hexete;] _Matt._ v. 46. For if ye shall love them which love you, what reward have ye? [Greek: Ean gar agapaesaete tous agapontas humas tina misthon echete;] Here the middle clause in the quotation appears to be a reminiscence of St. Luke vi. 34 ([Greek: ean danisaete par' hon elpizete labein]). Justin also, it should be noted, has [Greek: agapate] (but [Greek: ei agapate]) for [Greek: agapaesaete]. If this passage had stood alone, taking into account the variations and the even run and balance of the language we might have thought perhaps that Athenagoras had had before him a different version. Yet the [Greek: tina misthon], compared with the [Greek: poia charis] of St. Luke and [Greek: ti kainon poieite] of Justin, would cause misgivings, and greater run and balance is precisely what would result from 'unconscious cerebration.' Two more references are pointed out to Matt. v. 28 and Matt. v. 32, one with slight, the other with medium, variation, which leave the question very much in the same position. We ought not to omit to notice that Athenagoras quotes one uncanonical saying, introducing it with the phrase [Greek: palin haemin legontos tou logou]. I am not at all clear that this is not merely one of the 'precepts' [Greek: oi logoi] alluded to above. At any rate it is exceedingly doubtful that the Logos is here personified. It seems rather parallel to the [Greek: ho logos edaelou] of Justin (Dial. c. Tryph. 129). Considering the date at which he wrote I have little doubt that Athenagoras is actually quoting from the Synoptics, but he cannot, on the whole, be regarded as a very powerful witness for them. 4. After the cruel persecution from which the Churches of Vienne and Lyons had suffered in the year 177 A.D., a letter was written in their name, containing an account of what had happened, which Lardner describes as 'the finest thing of the kind in all antiquity' [Endnote 251:1]. This letter, which was addressed to the Churches of Asia and Phrygia, contained several quotations from the New Testament, and among them one that is evidently from St. Luke's Gospel. It is said of one of the martyrs, Vettius Epagathus, that his manner of life was so strict that, young as he was, he could claim a share in the testimony borne to the more aged Zacharias. Indeed he had _walked in all the commandments and ordinances of the Lord blameless_, and in the service of his neighbour untiring, &c. [Endnote 252:1] The italicised words are a verbatim reproduction of Luke i. 6. There is an ambiguity in the words [Greek: sunexisousthai tae tou presbuterou Zachariou marturia]. The genitive after [Greek: marturia] may be either subjective or objective--'the testimony borne _by_' or 'the testimony borne _to_ or _of_' the aged Zacharias. I have little doubt that the translation given above is the right one. It has the authority of Lardner ('equalled the character of') and Routh ('Zachariae senioris elogio aequaretur'), and seems to be imperatively required by the context. The eulogy passed upon Vettius Epagathus is justified by the uniform strictness of his daily life (he has walked in _all_ the commandments &c.), not by the single act of his constancy in death. The author of 'Supernatural Religion,' apparently following Hilgenfeld [Endnote 252:2], adopts the other translation, and bases on it an argument that the allusion is to the _martyrdom_ of Zacharias, and therefore not to our third Gospel in which no mention of that martyrdom is contained. On the other hand, we are reminded that the narrative of the martyrdom of Zacharias enters into the Protevangelium of James. That apocryphal Gospel however contains nothing approaching to the words which coincide exactly with the text of St. Luke. Even if there had been a greater doubt than there is as to the application of [Greek: marturia], it would be difficult to resist the conclusion that the Synoptic Gospel is being quoted. The words occur in the most peculiar and distinctive portion of the Gospel; and the correspondence is so exact and the phrase itself so striking as not to admit of any other source. The order, the choice of words, the construction, even to the use of the nominative [Greek: ámemptos] where we might very well have had the adverb [Greek: amémptôs], all point the same way. These fine edges of the quotation, so to speak, must needs have been rubbed off in the course of transmission through several documents. But there is not a trace of any other document that contained such a remark upon the character of Zacharias. This instance of a Synoptic quotation may, I think, safely be depended upon. Another allusion, a little lower down in the Epistle, which speaks of the same Vettius Epagathus as 'having in himself the Paraclete [there is a play on the use of the word [Greek: paraklaetos] just before], the Spirit, more abundantly than Zacharias,' though in exaggerated and bad taste, probably has reference to Luke i. 67, 'And Zacharias his father was filled with the Holy Ghost,' &c. [Footnote: Mr. Mason calls my attention to [Greek: enduma numphikon] in § 13, and also to the misleading statement in _S.R._ ii. p. 201 that 'no writing of the New Testament is directly referred to.' I should perhaps have more fault to find with the sentence on p. 204, 'It follows clearly and few venture to doubt,' &c. I have assumed however for some time that the reader will be on his guard against expressions such as these.] CHAPTER XI. PTOLEMAEUS AND HERACLEON--CELSUS--THE MURATORIAN FRAGMENT. We are now very near emerging into open daylight; but there are three items in the evidence which lie upon the border of the debateable ground, and as questions have been raised about these it may be well for us to discuss them. We have already had occasion to speak of the two Gnostics Ptolemaeus and Heracleon. It is necessary, in the first place, to define the date of their evidence with greater precision, and, in the second, to consider its bearing. Let us then, in attempting to do this, dismiss all secondary and precarious matter; such as (1) the argument drawn by Tischendorf [Endnote 254:1] from the order in which the names of the disciples of Valentinus are mentioned and from an impossible statement of Epiphanius which seems to make Heracleon older than Cerdon, and (2) the argument that we find in Volkmar and 'Supernatural Religion' [Endnote 254:2] from the use of the present tense by Hippolytus, as if the two writers, Ptolemaeus and Heracleon, were contemporaries of his own in 225-235 A.D. Hippolytus does indeed say, speaking of a division in the school of Valentinus, 'Those who are of Italy, of whom is Heracleon and Ptolemaeus, say' &c. But there is no reason why there should not be a kind of historic present, just as we might say, 'The Atomists, of whom are Leucippus and Democritus, hold' &c., or 'St. Peter says this, St. Paul says that.' The account of such presents would seem to be that the writer speaks as if quoting from a book that he has actually before him. It is not impossible that Heracleon and Ptolemaeus may have been still living at the time when Hippolytus wrote, but this cannot be inferred simply from the tense of the verb. Surer data are supplied by Irenaeus. Irenaeus mentions Ptolemaeus several times in his first and second books, and on one occasion he couples with his the name of Heracleon. But to what date does this evidence of Irenaeus refer? At what time was Irenaeus himself writing. We have seen that the _terminus ad quem_, at least for the first three books, is supplied by the death of Eleutherus (c. A.D. 190). On the other hand, the third book at least was written after the publication of the Greek version of the Old Testament by Theodotion, which Epiphanius tells us appeared in the reign of Commodus (180-190 A.D.). A still more precise date is given to Theodotion's work in the Paschal Chronicle, which places it under the Consuls Marcellus (Massuet would read 'Marullus') and Aelian in the year 184 A.D. [Endnote 255:1] This last statement is worth very little, and it is indeed disputed whether Theodotion's version can have appeared so late as this. At any rate we must assume that it was in the hands of Irenaeus about 185 A.D., and it will be not before this that the third book of the work 'Against Heresies' was written. It will perhaps sufficiently satisfy all parties if we suppose that Irenaeus was engaged in writing his first three books between the years 182-188 A.D. But the name of Ptolemaeus is mentioned very near the beginning of the Preface; so that Irenaeus would be committing to paper the statement of his acquaintance with Ptolemaeus as early as 182 A.D. This is however the last link in the chain. Let us trace it a little further backwards. Irenaeus' acquaintance with Ptolemaeus can hardly have been a fact of yesterday at the time when he wrote. Ptolemaeus represented the 'Italian' branch of the Valentinian school, and therefore it seems a fair supposition that Irenaeus would come in contact with him during his visit to Rome in 178 A.D.; and the four years from that date to 182 A.D. can hardly be otherwise than a short period to allow for the necessary intimacy with his teaching to have been formed. But we are carried back one step further still. It is not only Ptolemaeus but Ptolemaeus _and his party_ ([Greek: hoi peri Ptolemaion]) [Endnote 256:1]. There has been time for Ptolemaeus to found a school within a school of his own; and his school has already begun to express its opinions, either collectively or through its individual members. In this way the real date of Ptolemaeus seems still to recede, but I will not endeavour any further to put a numerical value upon it which might be thought to be prejudiced. It will be best for the reader to fill up the blank according to his own judgment. Heracleon will to a certain extent go with Ptolemaeus, with whom he is persistently coupled, though, as he is only mentioned once by Irenaeus, the data concerning him are less precise. They are however supplemented by an allusion in the fourth book of the Stromateis of Clement of Alexandria (which appears to have been written in the last decade of the century) to Heracleon as one of the chief of the school of Valentinus [Endnote 257:1], and perhaps also by a statement of Origen to the effect that Heracleon was said to be a [Greek: gnorimos] of Valentinus himself [Endnote 257:2]. The meaning of the latter term is questioned, and it is certainly true that it may stand for pupil or scholar, as Elisha was to Elijah or as the Apostles were to their Master; but that it could possibly be applied to two persons who never came into personal contact must be, I cannot but think, very doubtful. This then, if true, would throw back Heracleon some little way even beyond 160 A.D. From the passage in the Stromateis we gather that Heracleon, if he did not (as is usually inferred) write a commentary, yet wrote an isolated exposition of a portion of St. Luke's Gospel. In the same way we learn from Origen that he wrote a commentary upon St. John. We shall probably not be wrong in referring many of the Valentinian quotations given by Irenaeus to Ptolemaeus and Heracleon. By the first writer we also have extant an Epistle to a disciple called Flora, which has been preserved by Epiphanius. This Epistle, which there is no reason to doubt, contains unequivocal references to our first Gospel. _Epistle to Flora. Epiph. Haer._ 217 A. [Greek: oikia gar ae polis meristheisa eph' heautaen hoti mae dunatai staenai [ho sotaer haemon apephaenato].] _Ibid._ 217 D. [Greek: [ephae autois hoti] Mousaes pros taen sklaerokardian humon epetrepse to apoluein taen gunaika autou. Ap' archaes gar ou gegonen houtos. Theos gar (phaesi) sunezeuxe tautaen taen suzugian kai ho sunezeuxen ho kurios, anthropos (ephae) mae chorizeto.] _Ibid. 218 D. [Greek: ho gar Theos (phaesin) eipe tima ton patera sou kai taen maetera sou, hina eu soi genaetai; humeis de (phaesin) eiraekate (tois presbuterois legon), doron to Theo ho ean ophelaethaes ex emou, kai aekurosate ton nomon tou Theou, dia taen paradosin humon ton presbuteron. Touto de Haesaias exephonaesen eipon; ho laos houtos tois cheilesi me tima hae de kardia auton porro apechei ap' emou. Mataen de sebontai me, didaskontes didaskalias, entalmata anthropon.] _Ibid._ 220 D, 221 A. [Greek: to gar, Ophthalmon anti ophthalmou kai odonta anti odontos ... ego gar lego humin mae antistaenai holos to ponaero alla ean tis se rhapisae strepson auto kai taen allaen siagona.] _Matt._ xii. 25 (_Mark_ iii. 25, _Luke_ xi. 17). [Greek: pasa polis ae oikia meristheisa kath' heautaes ou stathaesetai.] _Matt._ xix. 8, 6 (_Mark_ x. 5, 6, 9). [Greek: legei autois; Hoti Mousaes pros taen sklaerokardian humon epetrepsen humin apolusai tas gunaikas humon' ap' archaes de ou gegonen houtos. ... ho oun ho theos sunezeuxen anthropos mae chorizeto.] _Matt._ xv. 4-8 (_Mark_ vii. 10, 11, 6, 9). [Greek: ho gar theos eneteilato legon, Tima ton patera kai taen maetera ... humeis de legete; hos an eipae to patri ae tae maetri; Doron ho ean ex emou ophelaethaes,... kai aekurosate ton nomon tou Theou dia taen paradosin humon. Hupokritai, kalos eprophaeteusen peri humon Haesaias legon; Ho laos houtos tois cheilesin me tima, hae de kardia auton porro apechei ap' emou; mataen de sebontai me didaskontes didaskalias entalmata anthropon.] _Matt_. v. 38, 39 (_Luke_ vi. 29). [Greek: aekousate oti erraethae, Ophthalmon anti ophthalmou kai odonta anti odontos ego de lego hymin mae antistaenai to ponaero all hostis se rapizei eis taen dexian siagona sou, strephon auto kai taen allaen.] Some doubt indeed appears to be entertained by the author of 'Supernatural Religion' [Endnote 259:1] as to whether these quotations are really taken from the first Synoptic; but it would hardly have arisen if he had made a more special study of the phenomena of patristic quotation. If he had done this, I do not think there would have been any question on the subject. A comparison of the other Synoptic parallels, and of the Septuagint in the case of the quotation from Isaiah, will make the agreement with the Matthaean text still more conspicuous. It is instructive to notice the reproduction of the most characteristic features of this text--[Greek: polis, meristheisa] ([Greek: ean meristhae] Mark, [Greek: diameristheisa] Luke), [Greek: hoti Mousaes, epetrepsen apolu[sai] t[as] gunaik[as], ou gegonen oitos, aekurosate .. dia taen p., ophthalmon ... odontos, antistaenai to ponaero, strepson], and the order and cast of sentence in all the quotations. The first quotation, with [Greek: eph eautaen] and [Greek: dunatai staenai], which may be compared (though, from the context, somewhat doubtfully) with Mark, presents, I believe, the only trace of the influence of any other text. To what period in the life of Ptolemaeus this Epistle to Flora may have belonged we have no means of knowing; but it is unlikely that the writer should have used one set of documents at one part of his life and another set at another. Viewed along with so much confirmatory matter in the account of the Valentinians by Irenaeus, the evidence may be taken as that of Ptolemaeus himself rather than of this single letter. 2. The question in regard to Celsus, whose attacks upon Christianity called forth such an elaborate reply from Origen, is chiefly one of date. To go into this at once adequately and independently would need a much longer investigation than can be admitted into the present work. The subject has quite recently been treated in a monograph by the well-known writer Dr. Keim [Endnote 260:1], and, as there will be in this case no suspicion of partiality, I shall content myself with stating Dr. Keim's conclusions. Origen himself, Dr. Keim thinks, was writing under the Emperor Philip about A.D. 248. But he regards his opponent Celsus, not as a contemporary, but as belonging to a past age (Contra Celsum, i. 8, vii. 11), and his work as nothing recent, but rather as having obtained a certain celebrity in heathen literature (v. 3). For all this it had to be disinterred, as it were, and that not without difficulty, by a Christian (viii. 76). Exact and certain knowledge however about Celsus Origen did not possess. He leans to the opinion that his opponent was an Epicurean of that name who lived 'under Hadrian and later' (i. 8). This Epicurean had also written several books against Magic (i. 68). Now it is known that there was a Celsus, a friend of Lucian, who had also written against Magic, and to whom Lucian dedicated his 'Pseudomantis, or Alexander of Abonoteichos.' It was clearly obvious to identify the two persons, and there was much to be said in favour of the identification. But there was this difficulty. Origen indeed speaks of the Celsus to whom he is replying as an Epicurean, and here and there Epicurean opinions are expressed in the fragments of the original work that Origen has preserved. But Origen himself was somewhat puzzled to find that the main principles of the author were rather Platonic or Neo-platonic than Epicurean, and this observation has been confirmed by modern enquiry. The Celsus of Origen is in reality a Platonist. It still being acknowledged that the friend of Lucian was an Epicurean, this discovery seemed fatal to the supposition that he was the author of the work against the Christians. Accordingly there was a tendency among critics, though not quite a unanimous tendency, to separate again the two personalities which had been united. At this point Dr. Keim comes upon the scene, and he asks the question, Was Lucian's friend really an Epicurean? Lucian nowhere says so in plain words, but it was taken as a _primâ facie_ inference from some of the language used by him. For instance, he describes the Platonists as being on good terms with this very Alexander of Abonoteichos whom he is ridiculing and exposing. He appeals to Celsus to say whether a certain work of Epicurus is not his finest. He says that his friend will be pleased to know that one of his objects in writing is to see justice done to Epicurus. All these expressions Dr. Keim thinks may be explained as the quiet playful irony that was natural to Lucian, and from other indications in the work he concludes that Lucian's Celsus may well have been a Platonist, though not a bigoted one, just as Lucian himself was not in any strict and narrow sense an Epicurean. When once the possibility of the identification is conceded, there are, as Dr. Keim urges, strong reasons for its adoption. The characters of the two owners of the name Celsus, so far as they can be judged from the work of Origen on the one hand and Lucian on the other, are the same. Both are distinguished for their opposition to magical arts. The Celsus of the Pseudomantis is a friend of Lucian, and it is precisely from a friend of Lucian that the 'Word of Truth' replied to by Origen might be supposed to have come. Lastly, time and place both support the identification. The Celsus of Lucian lived under Marcus Aurelius and Commodus, and Dr. Keim decides, after an elaborate examination of the internal evidence, that the Celsus of Origen wrote his work in the year 178 A.D., towards the close of the reign of Marcus Aurelius. Such is Dr. Keim's view. In the date assigned to the [Greek: Logos alaethaes] it does not differ materially from that of the large majority of critics. Grätz alone goes as far back as to the time of Hadrian. Hagenbach, Hasse, Tischendorf, and Friedländer fix upon the middle, Mosheim, Gieseler, Baur, and Engelhardt upon the second half, of the second century; while the following writers assume either generally the reign of Marcus Aurelius, or specially with Dr. Keim one of the two great persecutions--Spencer, Tillemont, Neander, Tzschirner, Jachmann, Bindemann, Lommatzsch, Hase, Redepenning, Zeller. The only two writers mentioned by Dr. Keim as contending for a later date are Ueberweg and Volkmar, 'who strangely misunderstands both Origen and Baur' [Endnote 263:1]. Volkmar is followed by the author of 'Supernatural Religion.' At whatever date Celsus wrote, it appears to be sufficiently clear that he knew and used all the four canonical Gospels [Endnote 263:2]. 3. The last document that need be discussed by us at present is the remarkable fragment which, from its discoverer and from its contents, bears the name of the Canon of Muratori [Endnote 263:3]. Whatever was the original title and whatever may have been the extent of the work from which it is taken, the portion of it that has come down to us is by far the most important of all the direct evidence for the Canon both of the Gospels and of the New Testament in general with which we have yet had to deal. It is indeed the first in which the conception of a Canon is quite unequivocally put forward. We have for the first time a definite list of the books received by the Church and a distinct separation made between these and those that are rejected. The fragment begins abruptly with the end of a sentence apparently relating to the composition of the Gospel according to St. Mark. Then follows 'in the third place the Gospel according to St. Luke,' of which some account is given. 'The fourth of the Gospels' is that of John, 'one of the disciples of the Lord.' A legend is related as to the origin of this Gospel. Then mention is made of the Acts, which are attributed to Luke. Then follow thirteen Epistles of St. Paul by name. Two Epistles professing to be addressed to the Laodiceans and Alexandrines are dismissed as forged in the interests of the heresy of Marcion. The Epistle of Jude and two that bear the superscription of John are admitted. Likewise the two Apocalypses of John and Peter. [No mention is made, it will be seen, of the Epistle to the Hebrews, of that of James, of I and II Peter, and of III John.] [Endnote 264:1] The Pastor of Hermas, a work of recent date, may be read but not published in the Church before the people, and cannot be included either in the number of the prophets or apostles. On the other hand nothing at all can be received of Arsinous, Valentinus, or Miltiades; neither the new Marcionite book of Psalms, which with Basilides and the Asian founder of the Cataphryges (or the founder of the Asian Cataphryges, i.e. Montanus) is rejected. The importance of this will be seen at a glance. The chief question is here again in regard to the date, which must be determined from the document itself. A sufficiently clear indication seems to be given in the language used respecting the Pastor of Hermas. This work is said to have been composed 'very lately in our times, Pius the brother of the writer occupying the episcopal chair of the Roman Church.' The episcopate of Pius is dated from 142-157 A.D., so that 157 A.D. may be taken as the starting-point from which we have to reckon the interval implied by the words 'very recently in our times' (nuperrime temporibus nostris). Taking these words in their natural sense, I should think that the furthest limit they would fairly admit of would be a generation, or say thirty years, after the death of Pius (for even in taking a date such as this we are obliged to assume that the Pastor was published only just before the death of that bishop). The most probable construction seems to be that the unknown author meant that the Pastor of Hermas was composed within his own memory. Volkmar is doubtless right in saying [Endnote 265:1] that he meant to distinguish the work in question from the writings of the Prophets and Apostles, but still the double use of the words 'nuperrime' and 'temporibus nostris' plainly indicate something more definite than merely 'our post-apostolic time.' If this had been the sense we should have had some such word as 'recentius' instead of 'nuperrime.' The argument of 'Supernatural Religion' [Endnote 265:2], that 'in supposing that the writer may have appropriately used the phrase thirty or forty years after the time of Pius so much licence is taken that there is absolutely no reason why a still greater interval may not be allowed,' is clearly playing fast and loose with language, and doing so for no good reason; for the only ground for assigning a later date is that the earlier one is inconvenient for the critic's theory. The other indications tally quite sufficiently with the date 170-190 A.D. Basilides, Valentinus, Marcion, the Marcionites, we know were active long before this period. The Montanists (who appear under the name by which they were generally known in the earlier writings, 'Cataphryges') were beginning to be notorious, and are mentioned in the letter of the Churches of Vienne and Lyons. Miltiades was a contemporary of Claudius Apollinaris who wrote against him [Endnote 266:1]. All the circumstances point to such a date as that of Irenaeus, and the conception of the Canon is very similar to that which we should gather from the great work 'Against Heresies.' If this does not agree with preconceived opinions as to what the state of the Canon ought to have been, it is the opinion that ought to be rectified accordingly, and not plain words explained away. I can see no sound objection to the date 170-180 A.D., but by adding ten years to this we shall reach the extreme limit admissible. I do not know whether it is necessary to refer to the objection from the absence of any mention of the first two Synoptic Gospels, through the mutilated state of the document. It is true that the inference that they were originally mentioned rests only 'upon conjecture' [Endnote 266:2], but it is the kind of conjecture that, taking all things into consideration--the extent to which the evidence of the fragment in other respects corresponds with the Catholic tradition, the state of the Canon in Irenaeus, the relation of the evidence for the first Gospel in particular to that for the others--can be reckoned at very little less than ninety-nine chances out of a hundred. To the same class belongs Dr. Donaldson's suggestion [Endnote 267:1] that the passage which contains the indication of date may be an interpolation. It is always possible that the particular passage that happens to be important in any document of this date may be an interpolation, but the chances that it really is so must be in any case very slight, and here there is no valid reason for suspecting interpolation. It does not at all follow, as Dr. Donaldson seems to think, that because a document is mutilated therefore it is more likely to be interpolated; for interpolation is the result of quite a different series of accidents. The interpolation, if it were such, could not well be accidental because it has no appearance of being a gloss; on the other hand, only far-fetched and improbable motives can be alleged for it as intentional. The full statement of the fragment in regard to St. Luke's Gospel is as follows. 'Luke the physician after the Ascension of Christ, having been taken into his company by Paul, wrote in his own name to the best of his judgment (ex opinione), and, though he had not himself seen the Lord in the flesh, so far as he could ascertain; accordingly he begins his narrative with the birth of John.' The greater part of this account appears to be taken simply from the Preface to the Gospel, which is supplemented by the tradition that St. Luke was a physician and also the author of the Acts. As evidence to those facts a document dating some hundred years after the composition of the Gospel is not of course very weighty; its real importance is as showing the authority which the Gospel at this date possessed in the Church. That authority cannot have been acquired in a day, but represents the culmination of a long and gradual movement. What we have to note is that the movement, some of the stages of which we have been tracing, has now definitely reached its culmination. In regard to the fourth Gospel the Muratorian fragment has a longer story to tell, but before we touch upon this, and before we proceed to draw together the threads of the previous enquiry, it will be well for us first to bring up the evidence for the fourth Gospel to the same date and position as that for the other three. This then will be the subject of the next chapter. CHAPTER XII. THE EXTERNAL EVIDENCE FOR THE FOURTH GOSPEL. The fourth Gospel was, upon any theory, written later than the others, and it is not clear that it was published as soon as it was written. Both tradition and the internal evidence of the concluding chapter seem to point to the existence of somewhat peculiar relations between the Evangelist and the presbyters of the Asian Church, which would make it not improbable that the Gospel was retained for some time by the latter within their own private circle before it was given to the Church at large. We have the express statement of Irenaeus [Endnote 269:1], who, if he was born as is commonly supposed at Smyrna about 140 A.D., must be a good authority, that the Apostle St. John lived on till the times of Trajan (98-117 A.D.). If so, it is very possible that the Gospel was not yet published, or barely published, when Clement of Rome wrote his Epistle to the Corinthians. Neither, considering its almost esoteric character and the slow rate at which such a work would travel at first, should we be very much surprised if it was not in the hands of Barnabas (probably in Alexandria) and Hermas (at Rome). In no case indeed could the silence of these two writers be of much moment, as in the Epistle of Barnabas the allusions to the New Testament literature are extremely few and slight, while in the Shepherd of Hermas there are no clear and certain references either to the Old Testament or the New Testament at all. And yet there is a lively controversy round these two names as to whether or not they contain evidence for the fourth Gospel, and that they do is maintained not only by apologists, but also by writers of quite unquestionable impartiality like Dr. Keim. Dr. Keim, it will be remembered, argues against the Johannean authorship of the Gospel, and yet on this particular point he seems to be almost an advocate for the side to which he is opposed. 'Volkmar,' he says [Endnote 270:1], 'has recently spoken of Barnabas as undeniably ignorant of the Logos-Gospel, and explained the early date assigned to his Epistle by Ewald and Weizsäcker and now also by Riggenbach as due to their perplexity at finding in it no trace of St. John. There is room for another opinion. However much it may be shown that Barnabas gives neither an incident nor a single sentence from the Gospel, that he is unacquainted with the conception of the Logos, that expressions like 'water and blood,' or the Old Testament types of Christ, and especially the serpent reared in the wilderness as an object of faith, are employed by him independently--for all this the deeper order of conceptions in the Epistle coincides in the gross or in detail so repeatedly with the Gospel that science must either assume a connection between them, or, if it leaves the problem unsolved, renounces its own calling. "The Son of God" was to be manifested in the flesh, manifested through suffering, to go to his glory through death and the Cross, to bring life and the immanent presence of the Godhead, such is here and there the leading idea. Existing before the foundation of the world, the Lord of the world, the sender of the prophets, the object of their prophecies, beheld even by Abraham, in the person of Moses himself typified as the only centre of Israel's hopes, and in so far already revealed and glorified in type before his incarnation, he was at last to appear, to dwell among us, to be seen, not as son of David but as Son of God, in the garment of the flesh, by those who could not even endure the light of this world's sun. So did he come; nay, so did he die to fulfil the promise, in the very act of his apparent defeat to dispense purification, pardon, life, to destroy death, to overcome the devil, to show forth the Resurrection, and with the Resurrection his right to future judgment; at the same time, it is true, to fill up the measure of the sins of Israel, whom he had loved exceedingly and for whom he had done such great wonders and signs, and to prepare for himself again a new people who should keep his commandments, his new law. The mission that his Father gave him he has accomplished, of his own free will and for our sake--the true explanation of his death--did he suffer. "The Jews" have not hoped upon him, clearly as the typical design of the Old Testament and Moses himself pointed to him, and, in opposition to the spiritual teaching of Moses, they have been seduced into the carnal and sensual by the devil; they have set their trust and their hopes, not upon God, but upon the fleshly circumcision and upon the visible house of God, worshipping the Lord in the temple almost like the heathen. But the Christian raises himself above the flesh and its lusts, which disturb the faculties of knowledge as well as those of will, to the Spirit and the spiritual service of God, above the ways of darkness to the ways of light; he presses on to faith, and with faith to perfect knowledge, as one born again, who is full of the Spirit of God, in whom God dwells and prophesies, interpreting past and future without being seen or heard; as taught of God and fulfilling the commandments of the new law of the Lord, a lover of the brethren, and in himself the child of peace, of joy, and of love. For this class of ideas there is no analogy in St. Paul, or even in the Epistle to the Hebrews, but only in this Gospel, much as the connection has hitherto been overlooked. Indeed, though it may still in places be questioned on which side the relation of dependence lies (it might be thought that Barnabas supplied the ideas, John the application of them, and the conception of the Logos crowning all), in any case the Gospel appeared at a date near to that of the Epistle of Barnabas. With more reason may it be said that it is not until we come to the Epistle of Barnabas that we find stiff scholastic theory a more predominant typology, an artificialised view of Judaism; besides the points of view always appear as something received and not originated--water and blood, new law, new people--and in the solemn manifestation of the Son of God immediately after the selection of the Apostles, in the great but fruitless exhibition of miracle and love for Israel, there is evidently allusion to history, that is, to John ii and xii.' 'The Epistle of Barnabas,' Dr. Keim adds, 'after the lucid demonstration of Volkmar--in spite of Hilgenfeld and Weizäcker, and now also of Riggenbach--was undoubtedly written at the time of the rebuilding of the temple under the Emperor Hadrian, about the year 120 A.D. (according to Volkmar, at the earliest, 118-119), at latest 130.' It is not to be expected that this full and able statement should carry conviction to every reader. And yet I believe that it has some solid foundation. The single instances are not perhaps such as could be pressed very far, but they derive a certain weight when taken together and as parts of a wider circle of ideas. The application of the type of the brazen serpent to Jesus in c. xii. may have been suggested by John iii. 14 sqq., but we cannot say that it was so with certainty. The same application is made by Justin in a place where there is perhaps less reason to assume a connection with the fourth Gospel; and we know that types and prophecies were eagerly sought out by the early Christians, and were soon collected in a kind of common stock from which every one drew at his pleasure. A stronger case, and one that I incline to think of some importance, is supplied by the peculiar combination of 'the water and the cross' in Barn. c. xi; not that here there is a direct and immediate, but more probably a mediate, connection with the fourth Gospel. The phrase [Greek: ho uios tou theou] is not peculiar to, though it is more frequent in, and to some degree characteristic of, the Gospel and First Epistle of St. John. [Greek: Phanerousthai] may be claimed more decidedly, especially by comparison with the other Gospels, though it occurs with similar reference to the Incarnation in the later Pauline Epistles. [Greek: 'Elthein en sarki] is again rightly classed as a Johannean phrase, though the exact counterpart is found rather in the Epistles than the Gospel. The doctrine of pre-existence is certainly taught in such passages as the application of the text, 'Let us make man in our image,' which is said to have been addressed to the Son 'from the foundation of the world' (c. v). Generally I think it may be said that the doctrine of the Incarnation, the typology, and the use of the Old Testament prophecies, approximate, most distinctly to the Johannean type, though under the latter heads there is of course much debased exaggeration. The soteriology we might be perhaps tempted to connect rather on the one hand with the Epistle to the Hebrews, and on the other with those of St. Paul. There may be something of an echo of the fourth Gospel in the allusion--to the unbelief and carnalised religion of the Jews. But the whole question of the speculative affinities of a writing like this requires subtle and delicate handling, and should be rather a subject for special treatment than an episode in an enquiry like the present. The opinion of Dr. Keim must be of weight, but on the whole I think it will be safest and fairest to say that, while the round assertion that the author of the Epistle was ignorant of our Gospel is not justified, the positive evidence that he made use of it is not sufficiently clear to be pressed controversially. * * * * * A similar condition of things may be predicated of the Shepherd of Hermas, though with a more decided leaning to the negative side. Here again Dr. Keim [Endnote 273:1], as well as Canon Westcott [Endnote 273:2], thinks that we can trace an acquaintance with the Gospel, but the indications are too general and uncertain to be relied upon. The imagery of the shepherd and the flock, as perhaps of the tower and the gate, may, be as well taken from the scenes of the Roman Campagna as from any previous writing. The keeping of the commandments is a commonplace of Christianity, not to say of religion. And the Divine immanence in the soul is conceived rather in the spirit of the elder Gospels than of the fourth. There is a nearer approach perhaps in the identification of 'the gate' with the 'Son of God,' and in the explanation with which it is accompanied. 'The rock is old because the Son of God is older than the whole of His creation; so that He was assessor to His Father in the creation of the world; the gate is new, because He was made manifest at the consummation of the last days, and they who are to be saved enter by it into the kingdom of God' (Sim. ix. 12). Here too we have the doctrine of pre-existence; and considering the juxtaposition of these three points, the pre- existence, the gate (which is the only access to the Lord), the identification of the gate with the incarnation of Jesus, we may say perhaps a _possible_ reference to the fourth Gospel; _probable_ it might be somewhat too much to call it. We must leave the reader to form his own estimate. * * * * * A somewhat greater force, but not as yet complete cogency, attaches to the evidence of the Ignatian letters. A parallel is alleged to a passage in the Epistle to the Romans which is found both in the Syriac and in the shorter Greek or Vossian version. 'I take no relish in corruptible food or in the pleasures of this life. I desire bread of God, heavenly bread, bread of life, which is the flesh of Jesus Christ, the Son of God, who was born in the latter days of the seed of David and Abraham; and I desire drink of God, His blood, which is love imperishable and ever-abiding life' [Endnote 275:1] (Ep. ad Rom. c. vii). This is compared with the discourse in the synagogue at Capernaum in the sixth chapter of St. John. It should be said that there is a difference of reading, though not one that materially influences the question, in the Syriac. If the parallel holds good, the peculiar diction of the author must be seen in the substitution of [Greek: poma] for [Greek: posis] of John vi. 55, and [Greek: aennaos zoae] for [Greek zoae aionios], of John vi. 54. [The Ignatian phrase is perhaps more than doubtful, as it does not appear either in the Syriac, the Armenian, or the Latin version.] Still this need not stand in the way of referring the original of the passage ultimately to the Gospel. The ideas are so remarkable that it seems difficult to suppose either are accidental coincidence or quotation from another writer. I suspect that Ignatius or the author of the Epistle really had the fourth Gospel in his mind, though not quite vividly, and by a train of comparatively remote suggestions. The next supposed allusion is from the Epistle to the Philadelphians: 'The Spirit, coming from God, is not to be deceived; for it knoweth whence it cometh and whither it goeth, and it searcheth that which is hidden' [Endnote 275:2]. This is obviously the converse of John iii. 5, where it is said that we do not know the way of the Spirit, which is like the wind, &c. And yet the exact verbal similarity of the phrase [Greek: oiden pothen erchetai kai pou hupagei], and its appearance in the same connection, spoken of the Spirit, leads us to think that there was--as there may very well have been--an association of ideas. This particular phrase [Greek: pothen erchetai kai pou hupagei] is very characteristically Johannean. It occurs three times over in the fourth Gospel, and not at all in the rest of the New Testament. The combination of [Greek: erchesthai] and [Greek hupagein] also occurs twice, and [Greek: pou [opou] hupago [-gei, -geis]] in all twelve times in the Gospel and once in the Epistle ([Greek: ouk oide pou hupagei]); this too, it is striking to observe, not at all elsewhere. The very word [Greek: hupago] is not found at all in St. Paul, St. Peter, or the Epistle to the Hebrews. Taken together with the special application to the Spirit, this must be regarded as a strong case. Neither do the arguments of 'Supernatural Religion' succeed in proving that there is no connection with St. John in such sentences as, 'There is one God who manifested Himself through Jesus Christ His Son, who is His eternal Word' (Ad Magn. c. viii), or who is Himself the door of the Father (Ad Philad. c. ix). In regard to the first of these especially, it is doubtless true that Philo also has 'the eternal Word,' which is even the 'Son' of God; but the idea is much more consciously metaphorical, and not only did the incarnation of the Logos in a historical person never enter into Philo's mind, but 'there is no room for it in his system' [Endnote 276:1]. It should be said that these latter passages are all found only in the Vossian recension of the Epistles, and therefore, as we saw above, are in any case evidence for the first half of the second century, while they _may_ be the genuine works of Ignatius. * * * * * The Epistle of Polycarp to the Philippians, which goes very much with the Ignatian Epistles and the external evidence for which it is so hard to resist, testifies to the fourth Gospel through the so-called first Epistle. That this Epistle is really by the same author as the Gospel is not indeed absolutely undoubted, but I imagine that it is as certain as any fact of literature can be. The evidence of style and diction is overwhelming [Endnote 277:1]. We may set side by side the two passages which are thought to be parallel. _Ep. ad Phil_. c. vii. [Greek: Pas gar hos an mae homologae Iaesoun Christon en sarki elaeluthenai antichristos esti; kai hos an mae homologae to marturion tou staurou ek tou diabolou esti; kai hos an methodeuae ta logia tou Kuriou pros tas idias epithumias, kai legae maete anastasin maete krisin einai, outos prototokos esti tou Satana.] 1 _John_ vi. 2, 3. [Greek: Pan pneuma ho homologei Iaesoun Christon en sarki elaeluthota ek tou Theou estin. Kai pan pneuma ho mae homologei tou Iaesoun ek tou Theou ouk estin, kai touto estin to tou antichristou, k.t.l.] This is precisely one of those passages where at a superficial glance we are inclined to think that there is no parallel, but where a deeper consideration tends to convince us of the opposite. The suggestion of Dr. Scholten cannot indeed be quite excluded, that both writers I have adopted a formula in use in the early Church against various heretics' [Endnote 277:2]. But if such a formula existed it is highly probable that it took its rise from St. John's Epistle. This passage of the Epistle of Polycarp is the earliest instance of the use of the word 'Antichrist' outside the Johannean writings in which, alone of the New Testament, it occurs five times. Here too it occurs in conjunction with other characteristic phrases, [Greek: homologein, en sarki elaeluthenai, ek tou diabolou]. The phraseology and turns of expression in these two verses accord so entirely with those of the rest of the Epistle and of the Gospel that we must needs take them to be the original work of the writer and not a quotation, and we can hardly do otherwise than see an echo of them in the words of Polycarp. There is naturally a certain hesitation in using evidence for the Epistle as available also for the Gospel, but I have little doubt that it may justly so be used and with no real diminution of its force. The chance that the Epistle had a separate author is too small to be practically worth considering. This then will apply to the case of Papias, of whose relations to the fourth Gospel we have no record, but of whom Eusebius expressly says, that 'he made use of testimonies from the first Epistle of John.' There is the less reason to doubt this statement, as in _every_ instance in which a similar assertion of Eusebius can be verified it is found to hold good. It is much more probable that he would overlook real analogies than be led astray by merely imaginary ones--which is rather a modern form of error. In textual matters the ancients were not apt to go wrong through over-subtlety, and Eusebius himself does not, I believe, deserve the charge of 'inaccuracy and haste' that is made against him [Endnote 278:1]. * * * * * In regard to the much disputed question of the use of the fourth Gospel by Justin, those who maintain the affirmative have again emphatic support from Dr. Keim [Endnote 278:2]. We will examine some of the instances which are adduced on this side. And first, in his account of John the Baptist, Justin has two particulars which are found in the fourth Gospel and in no other. That Gospel alone makes the Baptist himself declare, 'I am not the Christ;' and it alone puts into his mouth the application of the prophecy of Isaiah, 'I am the voice of one crying in the wilderness.' Justin combines these two sayings, treating them as an answer made by John to some who supposed that he was the Christ. _Justin, Dial_. c. 88. To whom he himself also cried: 'I am not the Christ, but the voice of one crying [Greek: ouk eimi o Christos, alla phonae boontos]; for there shall come one stronger than I,' &c. _John_ i. 19, 20, 23. And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not: but confessed, I am not the Christ [Greek: oti ouk eimi ego o Christos]... I am the voice of one crying [Greek: ego phonae boontos] in the wilderness,' &c. The passage in Justin does not profess to be a direct quotation; it is merely a historical reproduction, and, as such, it has quite as much accuracy as we should expect to find. The circumstantial coincidences are too close to be the result of accident. And Dr. Keim is doubtless right in ridiculing Volkmar's notion that Justin has merely developed Acts xiii. 25, which contains neither of the two phrases ([Greek: ho Christos, phonae boontos]) in question. To refer the passage to an unknown source such as the Gospel according to the Hebrews--all we know of which shows its affinities to have been rather on the side of the Synoptics--when we have a known source in the fourth Gospel ready to hand, is quite unreasonable [Endnote 280:1]. No great weight, though perhaps some fractional quantity, can be ascribed to the statement that Jesus healed those who were maimed from their birth ([Greek: tous ek genetaes paerous] [Endnote 280:2]). The word [Greek: paeros] is used specially for the blind, and the fourth Evangelist is the only one who mentions the healing of congenital infirmity, which he does under this same phrase [Greek: ek genetaes], and that of a case of blindness (John ix. 1). The possibility urged in 'Supernatural Religion,' that Justin may be merely drawing from tradition, may detract from the force of this but cannot altogether remove it, especially as we have no other trace of a tradition containing this particular. Tischendorf [Endnote 280:3] lays stress on a somewhat remarkable phenomenon in connection with the quotation of Zech. xvi. 10, 'They shall look on him whom they pierced.' Justin gives the text of this in precisely the same form as St. John, and with the same variation from the Septuagint, [Greek: opsontai eis hon exekentaesan] for [Greek: epiblepsontai pros me anth hon katorchaesanto]--a variation which is also found in Rev. i. 7. Those who believe that the Apocalypse had the same author as the Gospel, naturally see in this a confirmation of their view, and it would seem to follow that Justin had had either one or both writings before him. But the assumption of an identity of authorship between the Apocalypse and the Gospel, though I believe less unreasonable than is generally supposed, still is too much disputed to build anything upon in argument. We must not ignore the other theory, that all three writers had before them and may have used independently a divergent text of the Septuagint. Some countenance is given to this by the fact that ten MSS. of the Septuagint present the same reading [Endnote 281:1]. There can be little doubt however that it was in its origin a Christian correction, which had the double advantage of at once bringing the Greek into closer conformity to the Hebrew, and of also furnishing support to the Christian application of the prophecy. Whether this correction was made before either the Apocalypse or the Gospel were written, or whether it appeared in these works for the first time and from them was copied into other Christian writings, must remain an open question. The saying in Apol. i. 63, 'so that they are rightly convicted both by the prophetic Spirit and by Christ Himself, that they knew neither the Father nor the Son' ([Greek: oute ton patera oute ton uion egnosan]), certainly presents a close resemblance to John xvi. 3, [Greek: ouk egnosan ton patera oude eme]. But a study of the context seems to make it clear that the only passage consciously present to Justin's mind was Matt. xi. 27. Dr. Keim thinks that St. John supplied him with a commentary oh the Matthaean text; but the coincidence may be after all accidental. But the most important isolated case of literary parallelism is the well-known passage in Apol. i. 61 [Endnote 281:2]. _Apol_. i. 61. For Christ said: Except ye be born again ye shall not enter into the kingdom of heaven. Now that it is impossible for those who have once been born to return into the wombs of those who bare them is evident to all. [Greek: Kai gar ho Christos eipen, An mae anagennaethaete, ou mae eiselthaete eis taen Basileian ton ouranon. Hoti de kai adunaton eis tas maetras ton tekouson tous hapax gennomenous embaenai, phaneron pasin esti.] _John_ iii. 3-5. Jesus answered and said unto him, Verily, verily, I say unto thee, Except any one be born over again (or possibly 'from above'), he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except any one be born of Water and Spirit, he cannot enter into the kingdom of God. [Greek: Apekrithae Iaesous kai eipen auto Amaen amaen lego soi, ean mae tis gennaethae anothen ou dunatai idein taen Basilaian tou Theou. Legei pros aouton ho Nikodaemos, Pos dunatai anthropos gennaethaenai geron on; mae dunatai eis taen koilian taes maertros autou deuteron eiselthein kai gennaethaenai; k.t.l.] Here we have first to determine the meaning of the word [Greek: anothen] in the phrase [Greek: gennaethae anothen] of John iii. 3 on which the extent of the parallelism to some degree turns. Does it mean 'be born _over again_,' like Justin's [Greek: anagennaethaete]? Or does it mean 'be born _from above_,' i.e. by a heavenly, divine, regeneration? To express an opinion in favour of the first of these views would naturally be to incur the charge of taking it up merely to suit the occasion. It is not however necessary; for it is sufficient to know that whether or not this meaning was originally intended by the Evangelist, it is a meaning that Justin might certainly put upon the words. That this is the case is sufficiently proved by the fact that the Syriac version (which is quoted in 'Supernatural Religion,' by a pardonable mistake, on the other side [Endnote 283:1]) actually translates the words thus. So also does the Vulgate; with Tertullian ('renatus'), Augustine, Chrysostom (partly), Luther, Calvin, Maldonatus, &c. For the sense 'from above' are the Gothic version, Origen, Cyril, Theophylact, Bengel, &c.; on the whole a fairly equal division of opinion. The question has been of late elaborately re-argued by Mr. McClellan [Endnote 283:2], who decides in favour of 'again.' But, without taking sides either way, it is clear that Justin would have had abundant support, in particular that of his own national version, if he intended [Greek: anagennaethaete] to be a paraphrase of [Greek: gennaethae anothen]. It is obvious that if he is quoting St. John the quotation is throughout paraphrastic. And yet it is equally noticeable that he does not use the exact Johannean phrase, he uses others that are in each case almost precisely equivalent. He does not say [Greek: our dunatai idein--taen basileian ton ouranon], but he says [Greek: ou mae eiselthaete eis--taen basileian ton ouranon], the latter pair phrases which the Synoptics have already taught us to regard as convertible. He does not say [Greek: mae dunatai eis taen koilian taes maetros autou deuteron eiselthein kai gennaethaenai], but he says [Greek: adunaton eis tas maetras ton tekouson tous hapax gennomenous embaebai]. And the scale seems decisively turned by the very remarkable combination in Justin and St. John of the saying respecting spiritual regeneration with the same strangely gross physical misconception. It is all but impossible that two minds without concert or connection should have thought of introducing anything of the kind. Nicodemus makes an objection, and Justin by repeating the same objection, and in a form that savours so strongly of platitude, has shown, I think we must say, conclusively, that he was aware that the objection had been made. Such are some of the chief literary coincidences between Justin and the fourth Gospel; but there are others more profound. Justin undoubtedly has the one cardinal doctrine of the fourth Gospel-- the doctrine of the Logos. Thus he writes. 'Jesus Christ is in the proper sense [Greek: idios] the only Son begotten of God, being His Word [Greek: logos] and Firstborn Power' [Endnote 284:1]. Again, 'But His Son who alone is rightly [Greek: kurios] called Son, who before all created things was with Him and begotten of Him as His Word, when in the beginning He created and ordered all things through Him,' &c. Again, 'Now the next Power to God the Father and Lord of all, and Son [Endnote 284:2], is the Word, of whom we shall relate in what follows how He was made flesh and became Man.' Again, 'The Word of God is His Son.' Again, speaking of the Gentile philosophers and lawgivers, 'Since they did not know all things respecting the Word, who is Christ, they have also frequently contradicted each other.' These passages are given by Tischendorf, and they might be added to without difficulty; but it is not questioned that the term Logos is found frequently in Justin's writings, and in the same sense in which it is used in the Prologue of the fourth Gospel of the eternal Son of God, who is at the same time the historical person Jesus Christ. The natural inference that Justin was acquainted with the fourth Gospel is met by suggesting other sources for the doctrine. These sources are of two kinds, Jewish or Alexandrine. It is no doubt true that a vivid personification of the Wisdom of God is found both in the Old Testament and in the Apocrypha. Thus in the book of Proverbs we have an elaborate ode upon Wisdom as the eternal assessor in the counsels of God: 'The Lord possessed me in' the beginning of His way, before His works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains of water ... When He prepared the heavens, I was there: when He set a compass upon the face of the deep ... Then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him' [Endnote 285:1]. The ideas of which this is perhaps the clearest expression are found more vaguely in other parts of the same book, in the Psalms, and in the book of Job, but they are further expanded and developed in the two Apocryphal books of Wisdom. There [Endnote 285:2] Wisdom is represented as the 'breath of the power of God, and a pure influence flowing from the glory of the Almighty,' as 'the brightness [Greek: apaugasma] of the everlasting light, the unspotted mirror of the power of God, and the image of His goodness.' Wisdom 'sitteth by the throne' of God. She reacheth from one end to another mightily: and sweetly doth she order all things.' 'She is privy to the mysteries of the knowledge of God and a lover of His works.' God 'created her before the world' [Endnote 286:1]. We also get by the side of this, but in quite a subordinate place and in a much less advanced stage of personification, the idea of the Word or Logos: 'O God of my fathers ... who hast made all things with thy word, and ordained man through thy wisdom' [Endnote 286:2]. 'It was neither herb nor mollifying plaister that restored them to health: but thy word, O Lord, which healeth all things.' It was 'the Almighty word' ([Greek: ho pantodunamos logos]) 'that leaped down from heaven' to slay the Egyptians. But still it will be seen that there is a distinct gap between these conceptions and that which we find in Justin. The leading idea is that of Wisdom, not of the Word. The Word is not even personified separately; it is merely the emitted power or energy of God. And the personification of Wisdom is still to a large extent poetical, it does not attain to separate metaphysical hypostasis; it is not thought of as being really personal. The Philonian conception, on the other hand, is metaphysical, but it contains many elements that are quite discordant and inconsistent with that which we find in Justin. That it must have been so will be seen at once when we think of the sources from which Philo's doctrine was derived. It included in itself the Platonic theory of Ideas, the diffused Logos or _anima mundi_ of the Stoics, and the Oriental angelology or doctrine of intermediate beings between God and man. On its Platonic side the Logos is the Idea of Ideas summing up the world of high abstractions which themselves are also regarded as possessing a separate individuality; they are Logoi by the side of the Logos. On its Stoic side it becomes a Pantheistic Essence pervading the life of things; it is 'the law,' 'the bond' which holds the world together; the world is its 'garment.' On its Eastern side, the Logos is the 'Archangel,' the 'Captain of the hosts of heaven,' the 'Mother-city' from which they issue as colonists, the 'Vice- gerent' of the Great King [Endnote 287:1]. It needed a more powerful mind than Justin's to reduce all this to its simple Christian expression, to take the poetry of Judaea and the philosophy of Alexandria and to interpret and realise both in the light of the historical events of the birth and life of Christ. 'The Word became flesh' is the key by which Justin is made intelligible, and that key is supplied by the fourth Gospel. No other Christian writer had combined these two ideas before--the divine Logos, with the historical personality of Jesus. When therefore we find the ideas combined as in Justin, we are necessarily referred to the fourth Gospel for them; for the strangely inverted suggestion of Volkmar, that the author of the fourth Gospel borrowed from Justin, is on chronological, if not on other grounds, certainly untenable. We shall see that the fourth Gospel was without doubt in existence at the date which Volkmar assigns to Justin's Apology, 150 A. D. * * * * * The history of the discussion as to the relation of the Clementine Homilies to the fourth Gospel is highly instructive, not only in itself, but also for the light which it throws upon the general character of our enquiry and the documents with which it is concerned. It has been already mentioned that up to the year 1853 the Clementine Homilies were only extant in a mutilated form, ending abruptly in the middle of Hom. xix. 14. In that year a complete edition was at last published by Dressel from a manuscript in the Vatican containing the rest of the nineteenth and the twentieth Homily. The older portion occupies in all, with the translation and critical apparatus, 381 large octavo pages in Dressel's edition; the portion added by Dressel occupies 34. And yet up to 1853, though the Clementine Homilies had been carefully studied with reference to the use of the fourth Gospel, only a few indications had been found, and those were disputed. In fact, the controversy was very much at such a point as others with which we have been dealing; there was a certain probability in favour of the conclusion that the Gospel had been used, but still considerably short of the highest. Since the publication of the conclusion of the Homilies the question has been set at rest. Hilgenfeld, who had hitherto been a determined advocate of the negative theory, at once gave up his ground [Endnote 288:1]; and Volkmar, who had somewhat less to retract, admitted and admits [Endnote 288:2] that the fact of the use of the Gospel must be considered as proved. The author of 'Supernatural Religion' stands alone in still resisting this conviction [Endnote 288:3], but the result I suspect will be only to show in stronger relief the one- sidedness of his critical method. We will follow the example that is set us in presenting the whole of the passages alleged to contain allusions to the fourth Gospel; and it is the more interesting to do so with the key that the recent discovery has put into Our hands. The first runs thus:-- _Hom._ iii. 52. Therefore he, being a true prophet, said: I am the gate of life; he that entereth in through me entereth into life: for the teaching that can save is none other [than mine]. [Greek: Dia touto autos alaethaes on prophaetaes elegen; Ego eimi hae pulae taes zoaes; ho di' emou eiserchomenos eiserchetai eis taen zoaen; hos ouk ousaes heteras taes sozein dunamenaes didaskalias.] _John_ x. 9. I am the door: by me if any one enter in, he shall be saved, and shall come in and go out, and shall find pasture. [Greek: Ego eimi hae thura; di' emou ean tis eiselthae sothaesetai kai eiseleusetai kai exeleusetai kai nomaen heuraesei.] Apart from other evidence it would have been somewhat precarious to allege this as proof of the use of the fourth Gospel, and yet I believe there would have been a distinct probability that it was taken from that work. The parallel is much closer--in spite of [Greek: thura] for [Greek: pulae]--than is Matt. vii. 13, 14 (the 'narrow gate') which is adduced in 'Supernatural Religion,' and the interval is very insufficiently bridged over by Ps. cxviii. 19, 20 ('This is the gate of the Lord'). The key-note of the passage is given in the identification of the gate with the person of the Saviour ('_I_ am the door') and in the remarkable expression 'he that entereth in _through me_,' which is retained in the Homily. It is curious to notice the way in which the [Greek: sothaesetai] of the Gospel has been expanded exegetically. Less doubtful--and indeed we should have thought almost beyond a doubt--is the next reference; 'My sheep hear my voice.' _Hom._ iii. 52. [Greek: ta ema probata akouei taes emaes phonaes.] _John_ x. 27. [Greek: ta probata ta ema taes phonaes mou akouei.] 'There was no more common representation amongst the Jews of the relation of God and his people than that of Shepherd and his sheep' [Endnote 290:1]. That is to say, it occurs of Jehovah or of the Messiah some twelve or fifteen times in the Old and New Testament together, but never with anything at all closely approaching to the precise and particular feature given here. Let the reader try to estimate the chances that another source than the fourth Gospel is being quoted. Criticism is made null and void when such seemingly plain indications as this are discarded in favour of entirely unknown quantities like the 'Gospel according to the Hebrews.' If the author of 'Supernatural Religion' were to turn his own powers of derisive statement against his own hypotheses they would present a very strange appearance. The reference that follows has in some respects a rather marked resemblance to that which we were discussing in Justin, and for the relation between them to be fully appreciated should be given along with it:-- _Justin, Apol._ i. 61. Except ye be born again ye shall not enter into the kingdom of heaven. [Greek: An mae anagennaethaete ou mae eiselthaete eis taen basileian ton ouranon.] _Clem. Hom._ xi. 26. Verily I say unto you, Except ye be born again with living water, in the name of the Father, Son, and Holy Ghost, ye shall not enter into the kingdom of heaven. [Greek: Amaen humin lego, ean mae anagennaethaete hudati zonti eis onoma patros, uhiou, hagiou pneumatos, ou mae eiselthaete eis taen basileian ton ouranon.] _John_ iii. 3, 5. Verily, verily, I say unto thee, Except any one be born over again (or 'from above') he cannot see the kingdom of God ... Except any one be born of water and Spirit, he cannot enter into the kingdom of God. [Greek: Amaen amaen lego soi, ean mae tis gennaethae anothen, ou dunatai idein taen basileian tou Theou ... ean mae tis gennaethae ex hudatos kai pneumatos, ou dunatai eiselthein eis taen basileian tou Theou.] [Greek: pneum]. add. [Greek: hagiou] Vulg. (Clementine edition), a, ff, m, Aeth., Orig. (Latin translator). Here it will be noticed that Justin and the Clementines have four points in common, [Greek: anagennaethaete] for [Greek: gennaethae anothen], the second person plural (twice over) for [Greek: tis] and the singular, [Greek: ou mae] and the subjunctive for [Greek: ou dunatai] and infinitive, and [Greek: taen basileian ton ouranon], for [Greek: taen basileian tou Theou]. To the last of these points much importance could not be attached in itself, as it represents a persistent difference between the first and the other Synoptists even where they had the same original. As both the Clementines and Justin used the first Gospel more than the others, it is only natural that they should fall into the habit of using its characteristic phrase. Neither would the other points have had very much importance taken separately, but their importance increases considerably when they come to be taken together. On the other hand, we observe in the Clementines (where it is however connected with Matt. xxviii. 19) the sufficiently near equivalent for the striking Johannean phrase [Greek: ex hudatos kai pneumatos] which is omitted entirely by Justin. The most probable view of the case seems to be that both the Clementines and Justin are quoting from memory. Both have in their memory the passage of St. John, but both have also distinctly before them (so much the more distinctly as it is the Gospel which they habitually used) the parallel passage in Matt. xviii. 3-- where _all the last three_ out of the four common variations are found, besides, along with the Clementines, the omission of the second [Greek: amaen],--'Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven' ([Greek: on mae eiseathaete eis taen basileian ton ouranon]). It is out of the question that this _only_ should have been present to the mind of the writers; and, in view of the repetition of Nicodemus' misunderstanding by Justin and of the baptism by water and Spirit in the Clementine Homilies, it seems equally difficult to exclude the reference to St. John. It is in fact a Johannean saying in a Matthaean framework. There is the more reason to accept this solution, that neither Justin nor the Clementines can in any case represent the original form of the passages quoted. If Justin's version were correct, whence did the Clementines get the [Greek: hudati zonti k.t.l.]? if the Clementine, then whence did Justin get the misconception of Nicodemus? But the Clementine version is in any case too eccentric to stand. The last passage is the one that is usually considered to be decisive as to the use of the fourth Gospel. _Hom_. xix. 22. Hence too our Teacher, when explaining to those who asked of him respecting the man who was blind from his birth and recovered his sight, whether this man sinned or his parents that he should be born blind, replied: Neither this man sinned, nor his parents; but that through him the power of God might be manifested healing the sins of ignorance. [Greek: Hothen kai didaskalos haemon peri tou [Endnote 293:1] ek genetaes paerou kai anablepsantos par' autou exetazon erotaesasin, ei ohutos haemarten ae oi goneis autou, hina tuphlos gennaethae [Endnote 293:1] apekrinato oute ohutos ti haemarten, oute oi goneis autou, all' hina di autou phanerothae hae dunamis tou Theou taes agnoias iomenae ta hamartaemata.] _John_ ix. 1-3. And as he passed by, he saw a man blind from his birth. And his disciples asked him, saying, Rabbi, who sinned, this man or his parents, that he should be born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be manifested in him. [Greek: Kai paragon eiden anthropon tuphlon ek genetaes. Kai aerotaesan auton oi mathaetai autou legontes, Rhabbei, tis haemarten, ohutos ae oi goneis autou, hina tuphlos gennaethae; apekrithae Iaesous, Oute ohutos haemarten oute oi goneis autou, all' hina phanerothae ta erga tou Theou en auto.] The author of 'Supernatural Religion' undertakes to show 'that the context of this passage in the Homily bears positive characteristics which render it impossible that it can have been taken from the fourth Gospel' [Endnote 293:2]. I think we may venture to say that he does indeed show somewhat conspicuously the way in which he uses the word 'impossible' and the kind of grounds on which that and such like terms are employed throughout his work. It is a notorious fact, abundantly established by certain quotations from the Old Testament and elsewhere, that the last thing regarded by the early patristic writers was context. But in this case the context is perfectly in keeping, and to a clear and unprejudiced eye it presents no difficulty. The Clementine writer is speaking of the origin of physical infirmities, and he says that these are frequently due, not to moral error, but to mere ignorance on the part of parents. As an instance of this he gives the case of the man who was born blind, of whom our Lord expressly said that neither he nor his parents had sinned--morally or in such a way as to deserve punishment. On the contrary they had erred simply through ignorance, and the object of the miracle was to make a display of the Divine mercy removing the consequences of such error. 'And in reality,' he proceeds, 'things of this kind are the result of ignorance. The misfortunes of which you spoke, proceed from ignorance and not from any wicked action.' This is perfectly compatible with every word of the Johannean narrative. The concluding clause of the quotation is merely a paraphrase of the original (no part of the quotation professes to be exact), bringing out a little more prominently the special point of the argument. There is ample room for this. The predetermined object of the miracle, says St. John, was to display the works of God, and the Clementine writer specifies the particular work of God displayed--the mercy which heals the evil consequences of ignorance. If there is anything here at all inconsistent with the Gospel it would be interesting to know (and we are not told) what was the kind of original that the author of the Homily really had before him. A further discussion of this passage I should hardly suppose to be necessary. Nothing could be more wanton than to assign this passage to an imaginary Gospel merely on the ground alleged. The hypothesis was less violent in regard to the Synoptic Gospels, which clearly contain a large amount of common matter that might also have found its way into other hands. We have evidence of the existence of other Gospels presenting a certain amount of affinity to the first Gospel, but the fourth is stamped with an idiosyncracy which makes it unique in its kind. If there is to be this freedom in inventing unknown documents, reproducing almost verbatim the features of known ones, sober criticism is at an end. That the Clementine Homilies imply the use of the fourth Gospel may be considered to be, not indeed certain in a strict sense of the word, but as probable as most human affairs can be. The real element or doubt is in regard to their date, and their evidence must be taken subject to this uncertainty. * * * * * It is perhaps hardly worth while to delay over the Epistle to Diognetus: not that I do not believe the instances alleged by Tischendorf and Dr. Westcott [Endnote 295:1] to be in themselves sound, but because there exists too little evidence to determine the date of the Epistle, and because it may be doubted whether the argument for the use of the fourth Gospel in the Epistle can be expressed strongly in an objective form. The allusions in question are not direct quotations, but are rather reminiscences of language. The author of 'Supernatural Religion' has treated them as if they were the former [Endnote 296:1]; he has enquired into the context &c., not very successfully. But such enquiry is really out of place. When the writer of the Epistle says, 'Christians dwell in the world but are not of the world' [Greek: ouk xisi de ek tou kosmou] = exactly John xvii. 14; note peculiar use of the preposition); 'For God loved men for whose sakes He made the world ... unto whom He sent His only begotten Son' (= John iii. 16, 'God so loved the world that He gave His only-begotten Son'); 'How will you love Him who so beforehand loved you' [Greek: proagapaesanta]; cf. i John iv. 19, [Greek: protos aegapaesen] 'He sent His Son as wishing to save ... and not to condemn' ([Greek: sozon ... krinon] of. John iii. 16),--the probability is about as great that he had in his mind St. John's language as it would be if the same phrases were to occur in a modern sermon. It is a real probability; but not one that can be urged very strongly. * * * * * Of more importance--indeed of high importance--is the evidence drawn from the remains of earlier writers preserved by Irenaeus and Hippolytus. There is a clear reference to the fourth Gospel in a passage for which Irenaeus alleges the authority of certain 'Presbyters,' who at the least belonged to an elder generation than his own. There can be little doubt indeed that they are the same as those whom he describes three sentences later and with only a momentary break in the oblique narration into which the passage is thrown, as 'the Presbyters, disciples of the Apostles.' It may be well to give the language of Irenaeus in full as it has been the subject of some controversy. Speaking of the rewards of the just in the next world, he says [Endnote 297:1]:-- 'For Esaias says, "Like as the new heaven and new earth which I create remain before me, saith the Lord, so your seed and your name shall stand." And as the Presbyters say, then too those who are thought worthy to have their abode in Heaven shall go thither, and some shall enjoy the delights of Paradise, while others shall possess the splendour of the City; for everywhere the Saviour shall be seen according as they shall be worthy who look upon Him. [So far the sentence has been in oratio recta, but here it becomes oblique.] And [they say] that there is this distinction in dwelling between those who bear fruit an hundred fold and those who bear sixty and those who bear thirty, some of whom shall be carried off into the Heavens, some shall stay in Paradise, and some shall dwell in the City. And for this reason, [they say that] the Lord declared ([Greek: eipaekenai]) that _in my Father's_ [realm] _are many mansions;_ for all things [are] of God, who gives to all the fitting habitation: even as His Word saith (_ait_), that to all is allotted by the Father as each is or shall be worthy. And this is (_est_) the couch upon which they shall recline who are bidden to His marriage supper. That this is (_esse_) the order and disposition of the saved, the Presbyters, disciples of the Apostles, say,' etc. That Irenaeus is here merely giving the 'exegesis of his own day,' as the author of 'Supernatural Religion' suggests [Endnote 297:2], is not for a moment tenable. Irenaeus does indeed interpose for two sentences (Omnia enim... ad nuptias) to give his own comment on the saying of the Presbyters; but these are sharply cut off from the rest by the use of the present indicative instead of the infinitive. There can be no question at all that the quotation 'in My Father's realm are many mansions' [Greek: en tois ton Patros mon monas einai pollas] belongs to the Presbyters, and there can be but little doubt that these Presbyters are the same as those spoken of as 'disciples of the Apostles.' Whether they were also 'the Presbyters' referred to as his authority by Papias is quite a secondary and subordinate question. Considering the Chiliastic character of the passage, the conjecture [Endnote 298:1] that they were does not seem to me unreasonable. This however we cannot determine positively. It is quite enough that Irenaeus evidently attributes to them an antiquity considerably beyond his own; that, in fact, he looks upon them as supplying the intermediate link between his age and that of the Apostles. * * * * * Two quotations from the fourth Gospel are attributed to Basilides, both of them quite indisputable as quotations. The first is found in the twenty-second chapter of the seventh book of the 'Refutation,' 'That was the true light which lighteth every man that cometh into the world [Endnote 298:2] ([Greek: aen to phos to alaethinon, o photizei panta anthropon erchomenon eis ton kosmon] = John i. 9), and the second in the twenty-seventh chapter, 'My hour is not yet come' ([Greek: oupo aekei aeora mon] = John ii. 4). Both of these passages are instances of the exegesis by which the Basilidian doctrines were defended. The real question is here, as in regard to the Synoptics, whether the quotations were made by Basilides himself or by his disciples, 'Isidore and his crew.' The second instance I am disposed to think may possibly be due to the later representatives of this school, because, though the quotation is introduced by [Greek: phaesi] in the singular, and though Basilides himself can in no case be excluded, still there is nothing in the chapter to identify the subject of [Greek: phaesi] specially with him, and in the next sentence Hippolytus writes, 'This is that which they understand ([Greek: ho kat' autous nenoaemenos]) by the inner spiritual man,' &c. But the earlier instance is different. There Basilides himself does seem to be specially singled out. He is mentioned by name only two sentences above that in which the quotation occurs. Hippolytus is referring to the Basilidian doctrine of the origin of things. He says, 'Now since it was not allowable to say that something non-existent had come into being as a projection from a non-existent Deity--for Basilides avoids and shuns the existences of things brought into being by projection [Endnote 299:1]--for what need is there of projection, or why should matter be presupposed in order that God should make a world, just as a spider its web or as mortal man in making things takes brass or wood or any other portion of matter? But He spake--so he says--and it was done, and this is, as these men say, that which is said by Moses: "Let there be light, and there was light." Whence, he says, came the light? Out of nothing; for we are not told--he says--whence it came, but only that it was at the voice of Him that spake. Now He that spake--he says--was not, and that which was made, was not. Out of that which was not--he says-- was made the seed of the world, the word which was spoken, "Let there be light;" and this--he says--is that which is spoken in the Gospels; "That was the true light which lighteth every man that cometh into the world.'" We must not indeed overlook the fact that the plural occurs once in the middle of this passage as introducing the words of Moses; 'as these men say.' And yet, though this decidedly modifies, I do not think that it removes the probability that Basilides himself is being quoted. It seems a fair inference that at the beginning of the passage Hippolytus had the work of Basilides actually before him; and the single digression in [Greek: legousin houtoi] does not seem enough to show that it was laid aside. This is confirmed when we look back two chapters at the terms in which the whole account of the Basilidian system is introduced. 'Let us see,' Hippolytus says, 'how flagrantly Basilides as well as (B. [Greek: homou kai]) Isidore and all their crew contradict not only Matthias but the Saviour himself.' Stress is laid upon the name of Basilides, as if to say, 'It is not merely a new-fangled heresy, but dates back to the head and founder of the school.' When in the very next sentence Hippolytus begins with [Greek: phaesi], the natural construction certainly seems to be that he is quoting some work of Basilides which he takes as typical of the doctrine of the whole school. A later work would not suit his purpose or prove his point. Basilides includes Isidore, but Isidore does not include Basilides. We conclude then that there is a probability--not an overwhelming, but quite a substantial, probability--that Basilides himself used the fourth Gospel, and used it as an authoritative record of the life of Christ. But Basilides began to teach in 125 A.D., so that his evidence, supposing it to be valid, dates from a very early period indeed: and it should be remembered that this is the only uncertainty to which it is subject. That the quotation is really from St. John cannot be doubted. The account which Hippolytus gives of the Valentinians also contains an allusion to the fourth Gospel; 'All who came before Me are thieves and robbers' (cf. John x. 8). But here the master and the disciples are more confused. Less equivocal evidence is afforded by the statements of Irenaeus respecting the Valentinians. He says that the Valentinians used the fourth Gospel very freely (plenissime) [Endnote 301:1]. This applies to a date that cannot be in any case later than 180 A.D., and that may extend almost indefinitely backwards. There is no reason to say that it does not include Valentinus himself. Positive evidence is wanting, but negative evidence still more. Apart from evidence to the contrary, there must be a presumption against the introduction of a new work which becomes at once a frequently quoted authority midway in the history of a school. But to keep to facts apart from presumptions. Irenaeus represents Ptolemaeus as quoting largely from the Prologue to the Gospel. But Ptolemaeus, as we have seen, had already gathered a school about him when Irenaeus became acquainted with him. His evidence therefore may fairly be said to cover the period from 165-175 A.D. The author of 'Supernatural Religion' seems to be somewhat beside the mark when he says that 'in regard to Ptolemaeus all that is affirmed is that in the Epistle to Flora ascribed to him expressions found in John i. 3 are used.' True it is that such expressions are found, and before we accept the theory in 'Supernatural Religion' that the parenthesis in which they occur is due to Epiphanius who quotes the letter in full himself [Endnote 302:1], it is only right that some other instance should be given of such parenthetic interruption. The form in which the letter is quoted, not in fragments interspersed with comments but complete and at full length, with a formal heading and close, really excludes such a hypothesis. But, a century and a half before Epiphanius, Irenaeus had given a string of Valentinian comments on the Prologue, ending with the words, 'Et Ptolemaeus quidem ita' [Endnote 302:2]. Heracleon, too, is coupled with Ptolemaeus by Irenaeus [Endnote 302:3], and according to the view of the author of 'Supernatural Religion,' had a school around him at the time of Irenaeus' visit to Rome in 178 A.D. But this Heracleon was the author of a Commentary on St. John's Gospel to which Origen in his own parallel work frequently alludes. These are indeed dismissed in 'Supernatural Religion' as 'unsupported references.' But we may well ask, what support they need. The references are made in evident good faith. He says, for instance [Endnote 302:4], that Heracleon's exegesis of John i. 3, 'All things were made by Him,' excluding from this the world and its contents, is very forced and without authority. Again, he has misinterpreted John i. 4, making 'in Him was life' mean not 'in Him' but 'in spiritual men.' Again, he wrongly attributes John i. 18 not to the Evangelist, but to the Baptist. And so on. The allusions are all made in this incidental manner; and the life of Origen, if he was born, as is supposed, about 185 A.D., would overlap that of Heracleon. What evidence could be more sufficient? or if such evidence is to be discarded, what evidence are we to accept? Is it to be of the kind that is relied upon for referring quotations to the Gospel according to the Hebrews, or the Gospel according to Peter, or the [Greek: Genna Marias]? There are sometimes no doubt reasonable grounds for scepticism as to the patristic statements, but none such are visible here. On the contrary, that Heracleon should have written a commentary on the fourth Gospel falls in entirely with what Irenaeus says as to the large use that was made of that Gospel by the Valentinians. * * * * * As we approach the end of the third and beginning of the fourth quarter of the second century the evidence for the fourth Gospel becomes widespread and abundant. At this date we have attention called to the discrepancy between the Gospels as to the date of the Crucifixion by Claudius Apollinaris. We have also Tatian, the Epistle of the Churches of Vienne and Lyons, the heathen Celsus and the Muratorian Canon, and then a very few years later Theophilus of Antioch and Irenaeus. I imagine that there can be really no doubt about Tatian. Whatever may have been the nature of the Diatessaron, the 'Address to the Greeks' contains references which it is mere paradox to dispute. I will not press the first of these which is given by Dr. Westcott, not because I do not believe that it is ultimately based upon the fourth Gospel, still less that there is the slightest contradiction to St. John's doctrine, but because Tatian's is a philosophical comment perhaps a degree too far removed from the original to be quite producible as evidence. It is one of the earliest speculations as to the ontological relation between the Father and the Son. In the beginning God was alone--though all things were with Him potentially. By the mere act of volition He gave birth to the Logos, who was the real originative cause of things. Yet the existence of the Logos was not such as to involve a separation of identity in the Godhead; it involved no diminution in Him from whom the Logos issued. Having been thus first begotten, the Logos in turn begat our creation, &c. The Logos is thus represented as being at once prior to creation (the Johannean [Greek: en archae]) and the efficient cause of it--which is precisely the doctrine of the Prologue. The other two passages are however quite unequivocal. _Orat. ad Graecos_, c. xiii. And this is therefore that saying: The darkness comprehends not the light. [Greek: Kai touto estin ara to eiraemenon Hae skotia to phos ou katalambanei.] _John_ i. 5. And the light shineth in the darkness; and the darkness comprehended it not. [Greek: Kai to phos en tae skotia phainei, kai hae skotia auto ou katelaben.] On this there is the following comment in 'Supernatural Religion' [Endnote 305:1]: '"The saying" is distinctly different in language from the parallel in the Gospel, and it may be from a different Gospel. We have already remarked that Philo called the Logos "the Light," and quoting in a peculiar form, Ps. xxvi. 1: 'For the Lord is my light ([Greek: phos]) and my Saviour,' he goes on to say that as the sun divides day and night, so Moses says, 'God divides light and darkness' ([Greek: Theon phos kai skotos diateichisai]), when we turn away to things of sense we use 'another light' which is in no way different from 'darkness.' The constant use of the same similitude of light and darkness in the Canonical Epistles shows how current it was in the Church; and nothing is more certain than the fact that it was neither originated by, nor confined to, the fourth Gospel.' Such criticism refutes itself, and it is far too characteristic of the whole book. Nothing is adduced that even remotely corresponds to the very remarkable phrase [Greek: hae skotia to phos katalambanei], and yet for these imaginary parallels one that is perfectly plain and direct is rejected. The use of the phrase [Greek: to eiraemenon] should be noticed. It is the formula used, especially by St. Luke, in quotation from the Old Testament Scriptures. The other passage is:-- _Orat. ad Graecos_, c. xix. All things were by him, and without him hath been made nothing. [Greek: Panta hup' autou kai choris autou gegonen oude hen.] _John_ i. 3. All things were made through him; and without him was nothing made [that hath been made]. [Greek: Panta di' autou egeneto, kai choris autou egeneto oude hen [ho gegonen]]. 'The early Fathers, no less than the early heretics,' placed the full stop at [Greek: oude hen], connecting the words that follow with the next sentence. See M'Clellan and Tregelles _ad loc_. 'Tatian here speaks of God and not of the Logos, and in this respect, as well as language and context, the passage differs from the fourth Gospel' [Endnote 306:1], &c. Nevertheless it may safely be left to the reader to say whether or not it was taken from it. The Epistle of the Churches of Vienne and Lyons contains the following:-- _Ep. Vienne. et Lugd_. § iv. Thus too was fulfilled that which was spoken by our Lord; that a time shall come in which every one that killeth you shall think that he offereth God service. [Greek: Eleusetai kairos en o pas ho apokteinas humas doxei latreian prospherein to Theo.] _John_ xvi. 2. Yea, the hour cometh, that every one that killeth you will think he offereth God service. [Greek: All' erchetai hora hina pas ho apokteinas humas, doxae latreian prospherein to Theo.] It is true that there are 'indications of similar discourses' in the Synoptics, but of none containing a trait at all closely resembling this. The chances that precisely the same combination of words ([Greek: ho apokteinas humas doxei latreian prospherein to Theo]) occurred in a lost Gospel must be necessarily very small indeed, especially when we remember that the original saying was probably spoken in Aramaic and not in Greek [Endnote 307:1]. Dr. Keim, in the elaborate monograph mentioned above, decides that Celsus made use of the fourth Gospel. He remarks upon it as curious, that more traces should indeed be found 'both in Celsus and his contemporary Tatian of John than of his two nearest predecessors' [Endnote 307:2]. Of the instances given by Dr. Keim, the first (i. 41, the sign seen by the Baptist) depends on a somewhat doubtful reading ([Greek: para to Ioannae], which should be perhaps [Greek: para to Iordanae]); the second, the demand for a sign localised specially in the temple (i. 67; of. John x. 23, 24), seems fairly to hold good. 'The destination of Jesus alike for good and evil' (iv. 7, 'that those who received it, having been good, should be saved; while those who received it not, having been shown to be bad, should be punished') is indeed an idea peculiarly Johannean and creates a _presumption_ of the use of the Gospel; we ought not perhaps to say more. I can hardly consider the simple allusions to 'flight' ([Greek: pheugein], ii. 9; [Greek: taede kakeise apodedrakenai], i. 62) as necessarily references to the retreat to Ephraim in John xi. 54. So too the expression 'bound' in ii. 9, and the 'conflict with Satan' in vi. 42, ii. 47, seem too vague to be used as proof. Still Volkmar too declares it to be 'notorious' that Celsus was acquainted with the fourth Gospel, alleging i. 67 (as above), ii. 31 (an allusion to the Logos), ii. 36 (a satirical allusion to the issue of blood and water), which passages really seem on the whole to justify the assertion, though not in a quite unqualified form. We ought not to omit to mention that there is a second fragment by Apollinaris, bishop of Hierapolis, besides that to which we have already alluded, and preserved like it in the Paschal Chronicle, which confirms unequivocally the conclusion that he knew and used the fourth Gospel. Amongst other titles that are applied to the crucified Saviour, he is spoken of as 'having been pierced in His sacred side,' as 'having poured out of His side those two cleansing streams, water and blood, word and spirit' [Endnote 308:1]. This incident is recorded only in the fourth Gospel. In like manner when Athenagoras says 'The Father and the Son being one' ([Greek: henos ontos tou Patros kai tou Uiou]), it is probable that he is alluding to John x. 30, 'I and my Father are one,' not to mention an alleged, but perhaps somewhat more doubtful, reference to John xvii. 3 [Endnote 308:2]. But the most decisive witness before we come to Irenaeus is the Muratorian Canon. Here we have the fourth Gospel definitely assigned to its author, and finally established in its place amongst the canonical or authoritative books. It is true that the account of the way in which the Gospel came to be composed is mixed up with legendary matter. According to it the Gospel was written in obedience to a dream sent to Andrew the Apostle, after he and his fellow disciples and bishops had fasted for three days at the request of John. In this dream it was revealed that John should write the narrative subject to the revision of the rest. So the Gospel is the work of an eyewitness, and, though it and the other Gospels differ in the objects of their teaching, all are inspired by the same Spirit. There may perhaps in this be some kernel of historical fact, as the sort of joint authorship or revision to which it points seems to find some support in the concluding verses of the Gospel ('we know that his witness is true'). However this may be, the evidence of the fragment is of more real importance and value, as showing the estimation in which at this date the Gospel was held. It corresponds very much to what is now implied in the word 'canonical,' and indeed the Muratorian fragment presents us with a tentative or provisional Canon, which was later to be amended, completed, and ratified. So far as the Gospels were concerned, it had already reached its final shape. It included the same four which now stand in our Bibles, and the opposition that they met with was so slight, and so little serious, that Eusebius could class them all among the Homologoumena or books that were universally acknowledged. CHAPTER XIII. ON THE STATE OF THE CANON IN THE LAST QUARTER OF THE SECOND CENTURY. I should not be very much surprised if the general reader who may have followed our enquiry so far should experience at this point a certain feeling of disappointment. If he did not know beforehand something of the subject-matter that was to be enquired into, he might not unnaturally be led to expect round assertions, and plain, pointblank, decisive evidence. Such evidence has not been offered to him for the simple reason that it does not exist. In its stead we have collected a great number of inferences of very various degrees of cogency, from the possible and hypothetical, up to strong and very strong probability. Most of our time has been taken up in weighing and testing these details, and in the endeavour to assign to each as nearly as possible its just value. It could not be thought strange if some minds were impatient of such minutiae; and where this objection was not felt, it would still be very pardonable to complain that the evidence was at best inferential and probable. An inference in which there are two or three steps may be often quite as strong as that in which there is only one, and probabilities may mount up to a high degree of what is called moral or practical certainty. I cannot but think that many of those which have been already obtained are of this character. I cannot but regard it as morally or practically certain that Marcion used our third Gospel; as morally or practically certain that all four Gospels were used in the Clementine Homilies; as morally or practically certain that the existence of three at least out of our four Gospels is implied in the writings of Justin; as probable in a lower degree that the four were used by Basilides; as not really disputable (apart from the presumption afforded by earlier writers) that they were widely used in the interval which separates the writings of Justin from those of Irenaeus. All of these seem to me to be tolerably clear propositions. But outside these there seems to be a considerable amount of convergent evidence, the separate items of which are less convincing, but which yet derive a certain force from the mere fact that they are convergent. In the Apostolic Fathers, for example, there are instances of various kinds, some stronger and some weaker; but the important point to notice is that they confirm each other. Every new case adds to the total weight of the evidence, and helps to determine the bearing of those which seem ambiguous. It cannot be too much borne in mind that the evidence with which we have been dealing is cumulative; and as in all other cases of cumulative evidence the subtraction of any single item is of less importance than the addition of a new one. Supposing it to be shown that some of the allusions which are thought to be taken from our Gospels were merely accidental coincidences of language, this would not materially affect the part of the evidence which could not be so explained. Supposing even that some of these allusions could be definitely referred to an apocryphal source, the possibility would be somewhat, but not so very much, increased that other instances which bear resemblance to our Gospels were also in their origin apocryphal. But on the other hand, if a single instance of the use of a canonical Gospel really holds good, it is proof of the existence of that Gospel, and every new instance renders the conclusion more probable, and makes it more and more difficult to account for the phenomena in any other way. The author of 'Supernatural Religion' seems to have overlooked this. He does not seem to have considered the mutual support which the different instances taken together lend to each other. He summons them up one by one, and if any sort of possibility can be shown of accounting for them in any other way than by the use of our Gospels he dismisses them altogether. He makes no allowance for any residual weight they may have. He does not ask which is the more probable hypothesis. If the authentication of a document is incomplete, if the reference of a passage is not certain, he treats it as if it did not exist. He forgets the old story of the faggots, which, weak singly, become strong when combined. His scales will not admit of any evidence short of the highest. Fractional quantities find no place in his reckoning. If there is any flaw, if there is any possible loophole for escape, he does not make the due deduction and accept the evidence with that deduction, but he ignores it entirely, and goes on to the next item just as if he were leaving nothing behind him. This is really part and parcel of what was pointed out at the outset as the fundamental mistake of his method. It is much too forensic. It takes as its model, not the proper canons of historical enquiry, but the procedure of English law. Yet the inappropriateness of such a method is seen as soon as we consider its object and origin. The rules of evidence current in our law courts were constructed specially with a view to the protection of the accused, and upon the assumption that it is better nine guilty persons should escape, than that one innocent person should be condemned. Clearly such rules will be inapplicable to the historical question which of two hypotheses is most likely to be true. The author forgets that the negative hypothesis is just as much a hypothesis as the positive, and needs to be defended in precisely the same manner. Either the Gospels were used, or they were not used. In order to prove the second side of this alternative, it is necessary to show not merely that it is _possible_ that they were not used, but that the theory is the _more probable_ of the two, and accounts better for the facts. But the author of 'Supernatural Religion' hardly professes or attempts to do this. If he comes across a quotation apparently taken from our Gospels he is at once ready with his reply, 'But it may be taken from a lost Gospel.' Granted; it may. But the extant Gospel is there, and the quotation referable to it; the lost Gospel is an unknown entity which may contain anything or nothing. If we admit that the possibility of quotation from a lost Gospel impairs the certainty of the reference to an extant Gospel, it is still quite another thing to argue that it is the more probable explanation and an explanation that the critic ought to accept. In very few cases, I believe, has the author so much as attempted to do this. We might then take a stand here, and on the strength of what can be satisfactorily proved, as well as of what can be probably inferred, claim to have sufficiently established the use and antiquity of the Gospels. This is, I think, quite a necessary conclusion from the data hitherto collected. But there is a further objection to be made to the procedure in 'Supernatural Religion.' If the object were to obtain clear and simple and universally appreciable evidence, I do not hesitate to say that the enquiry ends just where it ought to have begun. Through the faulty method that he has employed the author forgets that he has a hypothesis to make good and to carry through. He forgets that he has to account on the negative theory, just as we account on the positive, for a definite state of things. It may sound paradoxical, but there is really no great boldness in the paradox, when we affirm that at least the high antiquity of the Gospels could be proved, even if not one jot or tittle of the evidence that we have been discussing had existed. Supposing that all those fragmentary remains of the primitive Christian literature that we have been ransacking so minutely had been swept away, supposing that the causes that have handed it down to us in such a mutilated and impaired condition had done their work still more effectually, and that for the first eighty years of the second century there was no Christian literature extant at all; still I maintain that, in order to explain the phenomena that we find after that date, we should have to recur to the same assumptions that our previous enquiry would seem to have established for us. Hitherto we have had to grope our way with difficulty and care; but from this date onwards all ambiguity and uncertainty disappears. It is like emerging out of twilight into the broad blaze of day. There is really a greater disproportion than we might expect between the evidence of the end of the century and that which leads up to it. From Justin to Irenaeus the Christian writings are fragmentary and few, but with Irenaeus a whole body of literature seems suddenly to start into being. Irenaeus is succeeded closely by Clement of Alexandria, Clement by Tertullian, Tertullian by Hippolytus and Origen, and the testimony which these writers bear to the Gospel is marvellously abundant and unanimous. I calculate roughly that Irenaeus quotes directly 193 verses of the first Gospel and 73 of the fourth. Clement of Alexandria and Tertullian must have quoted considerably more, while in the extant writings of Origen the greater part of the New Testament is actually quoted [Endnote 315:1]. But more than this; by the time of Irenaeus the canon of the four Gospels, as we understand the word now, was practically formed. We have already seen that this was the case in the fragment of Muratori. Irenaeus is still more explicit. In the famous passage [Endnote 315:2] which is so often quoted as an instance of the weak-mindedness of the Fathers, he lays it down as a necessity of things that the Gospels should be four in number, neither less nor more:-- 'For as there are four quarters of the world in which we live, as there are also four universal winds, and as the Church is scattered over all the earth, and the Gospel is the pillar and base of the Church and the breath (or spirit) of life, it is likely that it should have four pillars breathing immortality on every side and kindling afresh the life of men. Whence it is evident that the Word, the architect of all things, who sitteth upon the cherubim and holdeth all things together, having been made manifest unto men, gave to us the Gospel in a fourfold shape, but held together by one Spirit. As David, entreating for His presence, saith: Thou that sittest upon the Cherubim show thyself. For the Cherubim are of fourfold visage, and their visages are symbols of the economy of the Son of man.... And the Gospels therefore agree with them over which presideth Jesus Christ. That which is according to John declares His generation from the Father sovereign and glorious, saying thus: In the beginning was the Word, and the Word was with God, and the Word was God. And, All things were made by Him, and without Him was not anything made.... But the Gospel according to Luke, as having a sacerdotal character, begins with Zacharias the priest offering incense unto God.... But Matthew records His human generation, saying, The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.... Mark took his beginning from the prophetic Spirit coming down as it were from on high among men. The beginning, he says, of the Gospel according as it is written in Esaias the prophet, &c.' Irenaeus also makes mention of the origin of the Gospels, claiming for their authors the gift of Divine inspiration [Endnote 316:1]:-- 'For after that our Lord rose from the dead and they were endowed with the power of the Holy Ghost coming upon them from on high, they were fully informed concerning all things, and had a perfect knowledge: they went out to the ends of the earth, preaching the Gospel of those good things that God hath given to us and proclaiming heavenly peace to men, having indeed both all in equal measure and each one singly the Gospel of God. So then Matthew among the Jews put forth a written Gospel in their own tongue while Peter and Paul were preaching the Gospel in Rome and founding the Church. After their decease (or 'departure'), Mark, the disciple and interpreter of Peter, himself too has handed down to us in writing the subjects of Peter's preaching. And Luke, the companion of Paul, put down in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also leaned upon His breast, likewise published his Gospel while he dwelt at Ephesus in Asia.' We have not now to determine the exact value of these traditions; what we have rather to notice is the fact that the Gospels are at this time definitely assigned to their reputed authors, and that they are already regarded as containing a special knowledge divinely imparted. It is evident that Irenaeus would not for a moment think of classing any other Gospel by the side of the now strictly canonical four. Clement of Alexandria, who, Eusebius says, 'was illustrious for his writings,' in the year 194 gives a somewhat similar, but not quite identical, account of the composition of the second Gospel [Endnote 317:1]. He differs from Irenaeus in making St. Peter cognisant of the work of his follower. Neither is he quite consistent with himself; in one place he makes St. Peter 'authorise the Gospel to be read in the churches;' in another he says that the Apostle 'neither forbade nor encouraged it' [Endnote 317:2]. These statements have both of them been preserved for us by Eusebius, who also alleges, upon the authority of Clement, that the 'Gospels containing the genealogies were written first.' 'John,' he says, 'who came last, observing that the natural details had been set forth clearly in the Gospels, at the instance of his friends and with the inspiration of the Spirit ([Greek: pneumati theophoraethenta]), wrote a spiritual Gospel' [Endnote 317:3]. Clement draws a distinct line between the canonical and uncanonical Gospels. In quoting an apocryphal saying supposed to have been given in answer to Salome, he says, expressly: 'We do not find this saying in the four Gospels that have been handed down to us, but in that according to the Egyptians' [Endnote 317:4]. Tertullian is still more exclusive. He not only regards the four Gospels as inspired and authoritative, but he makes no use of any extra-canonical Gospel. The Gospels indeed held for him precisely the same position that they do with orthodox Christians now. He says respecting the Gospels: 'In the first place we lay it down that the evangelical document (evangelicum instrumentum [Endnote 318:1]) has for its authors the Apostles, to whom this office of preaching the Gospel was committed by the Lord Himself. If it has also Apostolic men, yet not these alone but in company with Apostles and after Apostles. For the preaching of disciples might have been suspected of a desire for notoriety if it were not supported by the authority of Masters, nay of Christ, who made the Apostles Masters. In fine, of the Apostles, John and Matthew first implant in us faith, Luke and Mark renew it, starting from the same principles, so far as relates to the one God the Creator and His Christ born of the virgin, to fulfil the law and the prophets' [Endnote 318:2]. He grounds the authority of the Gospels upon the fact that they proceed either from Apostles or from those who held close relation to Apostles, like Mark, 'the interpreter of Peter,' and Luke, the companion of Paul [Endnote 318:3]. In another passage he expressly asserts their authenticity [Endnote 318:4], and he claimed to use them and them alone as his weapons in the conflict with heresy [Endnote 318:5]. No less decided is the assertion of Origen, who writes: 'As I have learnt from tradition concerning the four Gospels, which alone are undisputed in the Church of God under heaven, that the first in order of the scripture is that according to Matthew, who was once a publican but afterwards an Apostle of Jesus Christ ... The second is that according to Mark, who wrote as Peter suggested to him ... The third is that according to Luke, the Gospel commended by Paul ... Last of all that according to John' [Endnote 319:1]. And again in his commentary upon the Preface to St. Luke's Gospel he expressly guards against the possibility that it might be thought to have reference to the other (Canonical) Gospels: 'In this word of Luke's "_have taken in hand_" there is a latent accusation of those who without the grace of the Holy Spirit have rushed to the composing of Gospels. Matthew, indeed, and Mark, and John, and Luke, have not "_taken in hand_" to write, but _have written_ Gospels, being full of the Holy Spirit ... The Church has four Gospels; the Heresies have many' [Endnote 319:2]. But besides the Fathers, and without going beyond the bounds of the second century, there is other evidence of the most distinct and important kind for the existence of a canon of the Gospels. Among the various translations of the New Testament one certainly, two very probably, and three perhaps probably, were made in the course of the second century. The old Latin (as distinct from Jerome's revised) version of the Gospels and with them of a considerable portion of the New Testament was, I think it may be said, undoubtedly used by Tertullian and by the Latin translator of Irenaeus, who appears to be quoted by Tertullian, and in that case could not be placed later than 200 A.D. [Endnote 320:1] On this point I shall quote authorities that will hardly be questioned. And first that of a writer who is accustomed to weigh, with the accuracy of true science, every word that he puts down, and who upon this subject is giving the result of a most minute and careful investigation. Speaking of the Latin translation of the New Testament as found in Tertullian he says: 'Although single portions of this, especially passages which are translated in several different ways, may be due to Tertullian himself, still it cannot be doubted that in by far the majority of cases he has followed the text of a version received in his time by the Africans and specially the Carthaginian Christians, and made perhaps long before his time, and that consequently his quotations represent the form of the earliest Latinized Scriptures accepted in those regions' [Endnote 320:2]. Again: 'In the first place we may conclude from the writings of Tertullian, that remarkable Carthaginian presbyter at the close of the second century, that in his time there existed several, perhaps many, Latin translations of the Bible ... Tertullian himself frequently quotes in his writings one and the same passage of Scripture in entirely different forms, which indeed in many cases may be explained by his quoting freely from memory, but certainly not seldom has its ground in the diversity of the translations used at the time' [Endnote 321:1]. On this last point, the unity of the Old Latin version, there is a difference of opinion among scholars, but none as to its date. Thus Dr. Tregelles writes: 'The expressions of Tertullian have been rightly rested on as showing that he knew and recognised _one translation_, and that this version was in several places (in his opinion) opposed to what was found "in Graeco authentico." This version must have been made a sufficiently long time before the age when Tertullian wrote, and before the Latin translator of Irenaeus, for it to have got into general circulation. This leads us back _towards_ the middle of the second century at the latest: how much _earlier_ the version may have been we have no proof; for we are already led back into the time when no records tell us anything respecting the North African Church' [Endnote 321:2]. Dr. Tregelles, it should be remembered, is speaking as a text critic, of which branch of science his works are one of the noblest monuments, and not directly of the history of the Canon. His usual opponent in text critical matters, but an equally exact and trustworthy writer, Dr. Scrivener, agrees with him here both as to the unity of the version and as to its date from the middle of the century [Endnote 321:3]. Dr. Westcott too writes in his well-known and valuable article on the Vulgate in Smith's Dictionary [Endnote 321:4]: 'Tertullian distinctly recognises the general currency of a Latin Version of the New Testament, though not necessarily of every book at present included in the Canon, which even in his time had been able to mould the popular language. This was characterised by a "rudeness" and "simplicity," which seems to point to the nature of its origin.' I do not suppose that the currency at the end of the second century of a Latin version, containing the four Gospels and no others, will be questioned [Endnote 322:1]. With regard to the Syriac version there is perhaps a somewhat greater room to doubt, though Dr. Tregelles begins his account of this version by saying: 'It may stand as an admitted fact that a version of the New Testament in Syriac existed in the second century' [Endnote 322:2]. Dr. Scrivener also says [Endnote 322:3]: 'The universal belief of later ages, and the very nature of the case, seem to render it unquestionable that the Syrian Church was possessed of a translation both of the Old and New Testament, which it used habitually, and for public worship exclusively, from the second century of our era downwards: as early as A.D. 170 [Greek: ho Syros] is cited by Melito on Genesis xxii. 13.' The external evidence, however, does not seem to be quite strong enough to bear out any very positive assertion. The appeal to the Syriac by Melito [Endnote 322:4] is pretty conclusive as to the existence of a Syriac Old Testament, which, being of Christian origin, would probably be accompanied by a translation of the New. But on the other hand, the language of Eusebius respecting Hegesippus ([Greek: ek te tou kath' Hebraious euangeliou kai tou Syriakou ... tina tithaesin]) seems to be rightly interpreted by Routh as having reference not to any '_version_ of the Gospel, but to a separate Syro-Hebraic (?) Gospel' like that according to the Hebrews. In any case the Syriac Scriptures 'were familiarly used and claimed as his national version by Ephraem of Edessa' (299-378 A.D.) as well as by Aphraates in writings dating A.D. 337 and 344 [Endnote 323:1]. A nearer approximation of date would be obtained by determining the age of the version represented by the celebrated Curetonian fragments. There is a strong tendency among critics, which seems rapidly approaching to a consensus, to regard this as bearing the same relation to the Peshito that the Old Latin does to Jerome's Vulgate, that of an older unrevised to a later revised version. The strength of the tendency in this direction may be seen by the very cautious and qualified opinion expressed in the second edition of his Introduction by Dr. Scrivener, who had previously taken a decidedly antagonistic view, and also by the fact that Mr. M'Clellan, who is usually an ally of Dr. Scrivener, here appears on the side of his opponents [Endnote 323:2]. All the writers who have hitherto been mentioned place either the Curetonian Syriac or the Peshito in the second century, and the majority, as we have seen, the Curetonian. Dr. Tregelles, on a comparative examination of the text, affirms that 'the Curetonian Syriac presents such a text as we might have concluded would be current in the second century' [Endnote 323:3]. English text criticism is probably on the whole in advance of Continental; but it may be noted that Bleek (who however was imperfectly acquainted with the Curetonian form of the text) yet asserts that the Syriac version 'belongs without doubt to the second century A.D.' [Endnote 324:1] Reuss [Endnote 324:2] places it at the beginning, Hilgenfeld towards the end [Endnote 324:3], of the third century. The question as to the age of the version is not necessarily identical with that as to the age of the particular form of it preserved in Cureton's fragments. This would hold the same sort of relation to the original text of the version that (e.g.) a, or b, or c--any primitive codex of the version--holds to the original text of the Old Latin. It also appears that the translation into Syriac of the different Gospels, conspicuously of St. Matthew's, was made by different hands and at different times [Endnote 324:4]. Bearing these considerations in mind, we should still be glad to know what answer those who assign the Curetonian text to the second century make to the observation that it contains the reading [Greek: Baethabara] in John i. 28 which is generally assumed to be not older than Origen [Endnote 324:5]. On the other hand, the Curetonian, like the Old Latin, still has in John vii. 8 [Greek: ouk] for [Greek: oupo]--a change which, according to Dr. Scrivener [Endnote 324:6], 'from the end of the third century downwards was very generally and widely diffused.' This whole set of questions needs perhaps a more exhaustive discussion than it has obtained hitherto [Endnote 324:7]. The third version that may be mentioned is the Egyptian. In regard to this Dr. Lightfoot says [Endnote 325:1], that 'we should probably not be exaggerating if we placed one or both of the principal Egyptian versions, the Memphitic and the Thebaic, or at least parts of them, before the close of the second century.' In support of this statement he quotes Schwartz, the principal authority on the subject, 'who will not be suspected of any theological bias.' The historical notices on which the conclusion is founded are given in Scrivener's 'Introduction.' If we are to put a separate estimate upon these, it would be perhaps that the version was made in the second century somewhat more probably than not; it was certainly not made later than the first half of the third [Endnote 325:2]. Putting this version however on one side, the facts that have to be explained are these. Towards the end of the second century we find the four Gospels in general circulation and invested with full canonical authority, in Gaul, at Rome, in the province of Africa, at Alexandria, and in Syria. Now if we think merely of the time that would be taken in the transcription and dissemination of MSS., and of the struggle that works such as the Gospels would have to go through before they could obtain recognition, and still more an exclusive recognition, this alone would tend to overthrow any such theory as that one of the Gospels, the fourth, was not composed before 150 A.D., or indeed anywhere near that date. But this is not by any means all. It is merely the first step in a process that, quite independently of the other external evidence, thrusts the composition of the Gospels backwards and backwards to a date certainly as early as that which is claimed for them. Let us define a little more closely the chronological bearings of the subject. There is a decidedly preponderant probability that the Muratorian fragment was not written much later than 170 A.D. Irenaeus, as we have seen, was writing in the decade 180-190 A.D. But his evidence is surely valid for an earlier date than this. He is usually supposed to have been born about the year 140 A.D. [Endnote 326:1], and the way in which he describes his relations to Polycarp will not admit of a date many years later. But his strong sense of the continuity of Church doctrine and the exceptional veneration that he accords to the Gospels seem alone to exclude the supposition that any of them should have been composed in his own lifetime. He is fond of quoting the 'Presbyters,' who connected his own age with that, if not of the Apostles, yet of Apostolic men. Pothinus, bishop of Lyons, whom he succeeded, was more than ninety years old at the time of his martyrdom in the persecution of A.D. 177 [Endnote 326:2], and would thus in his boyhood be contemporary with the closing years of the last Evangelist. Irenaeus also had before him a number of writings--some, e.g. the works of the Marcosians, in addition to those that have been discussed in the course of this work--in which our Gospels are largely quoted, and which, to say the least, were earlier than his own time of writing. Clement of Alexandria began to flourish, ([Greek: egnorizeto]) [Endnote 327:1], in the reign of Commodus (180-190 A.D.), and had obtained a still wider celebrity as head of the Catechetical School of Alexandria in the time of Severus [Endnote 327:2] (193- 211). The opinions therefore to which he gives expression in his works of this date were no doubt formed at a earlier period. He too appeals to the tradition of which he had been himself a recipient. He speaks of his teachers, 'those blessed and truly memorable men,' one in Greece, another in Magna Graecia, a third in Coele-Syria, a fourth in Egypt, a fifth in Assyria, a sixth in Palestine, to whom the doctrine of the Apostles had been handed down from father to son [Endnote 327:3]. Tertullian is still bolder. In his controversy with Marcion he confidently claims as on his side the tradition of the Apostolic Churches. By it is guaranteed the Gospel of St. Luke which he is defending, and not only that, but the other Gospels [Endnote 327:4]. In one passage Tertullian even goes so far as to send his readers to the Churches of Corinth, Philippi, &c. for the very autographs ('authenticae literae') of St. Paul's Epistles [Endnote 327:5]. But this is merely a characteristic flourish of rhetoric. All for which the statements of Tertullian may safely be said to vouch is, that the Gospels had held their 'prerogative' position within his memory and that of most members of the Church to which he belonged. But the evidence of the Fathers is most decisive when it is unconscious. That the Gospels as used by the Christian writers at the end of the first century, so far from being of recent composition, had already a long history behind them, is nothing less than certain. At this date they exhibit a text which bears the marks of frequent transcription and advanced corruption. 'Origen's,' says Dr. Scrivener [Endnote 328:1], 'is the highest name among the critics and expositors of the early Church; he is perpetually engaged in the discussion of various readings of the New Testament, and employs language in describing the then state of the text, which would be deemed strong if applied even to its present condition with the changes which sixteen more centuries must needs have produced ... Respecting the sacred autographs, their fate or their continued existence, he seems to have had no information, and to have entertained no curiosity: they had simply passed by and were out of his reach. Had it not been for the diversities of copies in all the Gospels on other points (he writes) he should not have ventured to object to the authenticity of a certain passage (Matt. xix. 19) on internal grounds: "But now," saith he, "great in truth has become the diversity of copies, be it from the negligence of certain scribes, or from the evil daring of some who correct what is written, or from those who in correcting add or take away what they think fit."' This is respecting the MSS. of one region only, and now for another [Endnote 328:2]: 'It is no less true to fact than paradoxical in sound, that the worst corruptions to which the New Testament has ever been subjected, originated within a hundred years after it was composed; that Irenaeus and the African Fathers and the whole Western, with a portion of the Syrian Church, used far inferior manuscripts to those employed by Stunica, or Erasmus, or Stephens thirteen centuries later, when moulding the Textus Receptus.' Possibly this is an exaggeration, but no one will maintain that it is a very large exaggeration of the facts. I proceed to give a few examples which serve to bring out the antiquity of the text. And first from Irenaeus. There is a very remarkable passage in the work Against Heresies [Endnote 329:1], bearing not indeed directly upon the Gospels, but upon another book of the New Testament, and yet throwing so much light upon the condition of the text in Irenaeus' time that it may be well to refer to it here. In discussing the signification of the number of the beast in Rev. xiii. 18, Irenaeus already found himself confronted by a variety of reading: some MSS. with which he was acquainted read 616 ([Greek: chis']) for 666 ([Greek: chxs']). Irenaeus himself was not in doubt that the latter was the true reading. He says that it was found in all the 'good and ancient copies,' and that it was further attested by 'those who had seen John face to face.' He thinks that the error was due to the copyists, who had substituted by mistake the letter [Greek: i] for [Greek: x]. He adds his belief that God would pardon those who had done this without any evil motive. Here we have opened out a kind of vista extending back almost to the person of St. John himself. There is already a multiplicity of MSS., and of these some are set apart 'as good and ancient' ([Greek: en pasi tois spoudaiois kai archaiois antigraphois]). The method by which the correct reading had to be determined was as much historical as it is with us at the present day. A not dissimilar state of things is indicated somewhat less explicitly in regard to the first Gospel. In the text of Matt. i. 18 all the Greek MSS., with one exception, read, [Greek: tou de Iaesou Christou hae genesis outos aen], B alone has [Greek: tou de Christou Iaesou]. The Greek of D is wanting at this point, but the Latin, d, reads with the best codices of the Old Latin, the Vulgate, and the Curetonian Syriac, 'Christi autem generatio sic erat' (or an equivalent). Now Irenaeus quotes this passage three times. In the first passage [Endnote 330:1] the original Greek text of Irenaeus has been preserved in a quotation of Germanus, Patriarch of Constantinople (the context also by Anastasius Sinaita, but these words appear to be omitted); and the reading of Germanus corresponds to that of the great mass of MSS. This however is almost certainly false, as the ancient Latin translation of Irenaeus has 'Christi autem generatio,' and it was extremely natural for a copyist to substitute the generally received text, especially in a combination of words that was so familiar. Irenaeus leaves no doubt as to his own reading on the next occasion when he quotes the passage, as he does twice over. Here he says expressly: 'Ceterum, potuerat dicere Matthaeus: _Jesu vero generatio sic erat_; sed praevidens Spiritus sanctus depravatores, et praemuniens contra fraudulentiam eorum, per Matthaeum ait: _Christi autem generatio sic erat_' [Endnote 330:2]. Irenaeus founds an argument upon this directed against the heretics who supposed that the Christus and Jesus were not identical, but that Jesus was the son of Mary, upon whom the aeon Christus afterwards descended. In opposition to these Irenaeus maintains that the Christus and Jesus are one and the same person. There is a division of opinion among modern critics as to which of the two readings is to be admitted into the text; Griesbach, Lachmann, Tischendorf (eighth edition), and Scrivener support the reading of the MSS.; Tregelles, Westcott and Hort, and M'Clellan prefer that of Irenaeus. The presence of this reading in the Old Latin and Curetonian Syriac proves its wide diffusion. At the same time it is clear that Irenaeus himself was aware of the presence of the other reading in some copies which he regarded as bearing the marks of heretical depravation. It is unfortunate that fuller illustration cannot be given from Irenaeus, but the number of the quotations from the Gospels of which the Greek text still remains is not large, and where we have only the Latin interpretation we cannot be sure that the actual text of Irenaeus is before us. Much uncertainty is thus raised. For instance, a doubt is expressed by the editors of Irenaeus whether the words 'without a cause' ([Greek: eikae]--sine caussa) in the quotation of Matt. v. 22 [Endnote 331:1] belong to the original text or not. Probably they did so, as they are found in the Old Latin and Curetonian Syriac and in Western authorities generally. They are wanting however in B, in Origen, and 'in the true copies' according to Jerome, &c. The words are expunged from the sacred text by Lachmann, Tischendorf, Westcott and Hort, and M'Clellan. There is a less weight of authority for their retention. In any case the double reading was certainly current at the end of the second century, as the words are found in Irenaeus and omitted by Tertullian. The elaborately varied readings of Matt. xi. 25-27 and Matt. xix. 16, 17 there can be little doubt are taken from the canonical text. They are both indeed found in a passage (Adv. Haer. i. 20. 2, 3) where Irenaeus is quoting the heretical Marcosians; and various approximations are met with, as we have seen, under ambiguous circumstances in Justin, the Clementine Homilies, and Marcion. But similar approximations are also found in Irenaeus himself (speaking in his own person), in Clement of Alexandria, Origen, and Epiphanius, who are undoubtedly quoting from our Gospels; so that the presence of the variations at that early date is proved, though in the first case they receive none, and in the second very limited, support from the extant MSS. [Endnote 332:1] A variety of reading that was in the first instance accidental seemed to afford a handle either to the orthodox or to heretical parties, and each for a time maintained its own; but with the victory of the orthodox cause the heretical reading gave way, and was finally suppressed before the time at which the extant MSS. were written. These are really conspicuous instances of the confusion of text already existing, but I forbear to press them because, though I do not doubt myself the correctness of the account that has been given of them, still there is just the ambiguity alluded to, and I do not wish to seem to assume the truth of any particular view. For minor variations the text of Irenaeus cannot be used satisfactorily, because it is always doubtful whether the Latin version has correctly reproduced the original. And even in those comparatively small portions where the Greek is still preserved, it has come down to us through the medium of other writers, and we have just had an instance how easily the distinctive features of the text might be obliterated. Neither of these elements of uncertainty exists in the case of Tertullian; and therefore, as the text of his New Testament quotations has been edited in a very exact and careful form, I shall illustrate what has been said respecting the corruptions introduced in the second century chiefly from him. The following may be taken as a few of the instances in which the existence of a variety of reading can be verified by a comparison of Tertullian's text with that of the MSS. The brackets (as before) indicate partial support. Matt. iii. 8. Dignos poenitentiae fructus (_Pudic_. 10). [Greek: Karpous axious taes metanoias] Textus Receptus, L, U, 33, a, g'2, m, Syrr. Crt. and Pst., etc. [Greek: Karpon axion t. met]. B, C (D), [Greek: D], 1, etc.; Vulg., b, c, d, f, ff'1, Syr. Hcl., Memph., Theb., Iren., Orig., etc. [Tertullian himself has the singular in _Hermog._ 12, so that he seems to have had both readings in his copies.] Matt. v. 4, 5. The received order 'beati lugentes' and 'beati mites' is followed in _Pat_. 11 [Rönsch p. 589 and Tisch., correcting Treg.], So [Hebrew: Aleph symbol], B, C, rel., b, f, Syrr. Pst. and Hcl., Memph., Arm., Aeth. Order inverted in D, 33, Vulg., a, c, ff'1, g'1.2, h, k, l, Syr. Crt., Clem., Orig., Eus., Hil. Matt. v. 16. 'Luceant opera vestra' for 'luceat lux vestra,' Tert. (bis). So Hil., Ambr., Aug., Celest. [see above, p. 134] against all MSS. and versions. Matt. v. 28. Qui viderit ad concupiscentiam, etc. This verse is cited six times by Tertullian, and Rönsch says (p. 590) that 'in these six citations almost every variant of the Greek text is represented.' Matt. v. 48. Qui est in caelis: [Greek: ho en tois ouranois], Textus Receptus, with [Greek: Delta symbol], E'2, rel., b, c, d, g'1, h, Syrr. Crt. and Pst., Clem., [Greek: ho ouranios], [Hebrew: Aleph symbol], B, D'2, Z, and i, 33, Vulg., a, f, etc. Matt. vi. 10. Fiat voluntas tua in caelis et in terra, omitting 'sicut.' So D, a, b, c, Aug. (expressly, 'some codices'). Matt. xi. ii. Nemo major inter natos feminarum Joanne baptizatore. 'The form of this citation, which neither corresponds with Matt. xi. 11 nor with Luke vii. 28, coincides almost exactly with the words which in both the Greek and Latin text of the Codex Bezae form the conclusion of Luke vii. 26, [Greek: [hoti] oudeis meizon en gennaetois gunaikon [prophaetaes] Ioannou tou baptistou]' (Rönsch, p. 608). Matt. xiii. 15. Sanem: [Greek: iasômai], K, U, X, [Greek: Delta], I; Latt. (exc. d), Syr. Crt.; [Greek: iasomai], B, C, D, [Hebrew: Aleph symbol], rel. Matt. xv. 26. Non est (only), so Eus. in Ps. 83; [Greek: exestin], D, a, b, c, ff, g'1, 1, Syr. Crt., Orig., Hil.; [Greek: ouk estin kalon], B, C, [Hebrew aleph], rel., Vulg., c, f, g'2, k, Orig. There are of course few quotations that can be distinctly identified as taken from St. Mark, but among these may be noticed:-- Mark i. 24. Scimus: [Greek: oidamen se], [Hebrew aleph], L, [Greek: Delta], Memph., Iren., Orig., Eus.; [Greek: oida se tis ei], A, B, C, D, rel., Latt., Syrr. Mark ix. 7. Hunc audite: [Greek: autou akouete], A, X, rel., b, f, Syrr.; [Greek: akouete autou], [Hebrew: aleph] B, C, D, L, a, c, ff'1, etc. [This may be however from Matt. xvii. 5, where Tertullian's reading has somewhat stronger support.] The variations in quotations from St. Luke have been perhaps sufficiently illustrated in the chapter on Marcion. We may therefore omit this Gospel and pass to St. John. A very remarkable reading meets us at the outset. John i. 13. Non ex sanguine nec ex voluntate carnis nec ex voluntate viri, sed ex deo natus est. The Greek of all the MSS. and Versions, with the single exception of b of the Old Latin, is [Greek: oi egennaethaesan]. A sentence is thus applied to Christ that was originally intended to be applied to the Christian. Tertullian (_De Carne Christ._ 19, 24), though he also had the right reading before him, boldly accuses the Valentinians of a falsification, and lays stress upon the reading which he adopts as proof of the veritable birth of Christ from a virgin. The same text is found in b (Codex Veronensis) of the Old Latin, Pseudo- Athanasius, the Latin translator of Origen's commentary on St. Matthew, in Augustine, and three times in Irenaeus. The same codex has, like Tertullian, the singular ex sanguine for the plural [Greek: ex ahimaton]: so Eusebius and Hilary. John iii. 36. Manebit (=[Greek: meneî], for [Greek: ménei]). So b, e, g, Syr. Pst., Memph., Aeth., Iren., Cypr.; against a, c, d, f, ff, Syrr. Crt. and Hcl., etc. John v. 3, 4. The famous paragraph which describes the moving of the waters of the pool of Bethesda was found in Tertullian's MS. It is also found in the mass of MSS., in the Old Latin and Vulgate, in Syrr. Pst. and Jer., and in some MSS. of Memph. It is omitted in [Hebrew: Aleph symbol], B, C, D (v. 4), f, l, Syr. Crt., Theb., Memph. (most MSS.). Tertullian gives the name of the pool as Bethsaida with B, Vulg., c, Syr. Hcl., Memph. Most of the authorities read [Greek: baethesda]. [Greek: baethzatha, baezatha], Berzeta, Belzatha, and Betzeta are also found. John v. 43. Recepistis, perf. for pres. ([Greek: lambanete]). So a, b, Iren., Vigil., Ambr., Jer. John vi. 39. Non perdam ex eo quicquam. Here 'quicquam' is an addition (=[Greek: maeden]), found in D, a, b, ff, Syr. Crt. John vi. 51. Et panis quem ego dedero pro salute mundi, caro mea est. This almost exactly corresponds with the reading of [Hebrew: Aleph], [Greek: ho artos hon ego doso huper taes tou kosmou zoaes, hae sarx mou estin]. Similarly, but with inversion of the last two clauses ([Greek: hae sarx mou estin huper taes tou kosmou zoaes]), B, C, D and T, 33, Vulg., a, b, c, e, m, Syr. Crt., Theb., Aeth., Orig., Cypr. The received text is [Greek: kai ho artos [de] dae ego doso, hae sarx mou estin aen ego doso huper taes tou kosmou zoaes], after E, G, H, K, M, S, etc. John xii. 30. Venit (= [Greek: aelthen] for [Greek: gegonen]), with D (Tregelles), [also a, b, l, n (?), Vulg. (_fuld_.), Hil., Victorin.; Rönsch]. The instances that have been here given are all, or nearly all, false readings on the part of Tertullian. It is, of course, only as such that they are in point for the present enquiry. Some few of those mentioned have been admitted into the text by certain modern editors. Thus, on Matt. v. 4, 5 Tertullian's reading finds support in Westcott and Hort: and M'Clellan, against Tischendorf and Tregelles. [This instance perhaps should not be pressed. I leave it standing, because it shows interesting relations between Tertullian and the various forms of the Old Latin.] The passage omitted in John v. 3, 4 is argued for strenuously by Mr. M'Clellan, with more hesitation by Dr. Scrivener, and in 'Supernatural Religion' (sixth edition), against Tregelles, Tischendorf, Milligan, Lightfoot, Westcott and Hort. In the same passage Bethsaida is read by Lachmann (margin) and by Westcott and Hort. In John vi. 51 the reading of Tertullian and the Sinaitic Codex is defended by Tischendorf; the approximate reading of B, C, D, &c. is admitted by Lachmann, Tregelles, Milligan, Westcott and Hort, and the received text has an apologist in Mr. M'Clellan (with Tholuck and Wordsworth). On these points then it should be borne in mind that Tertullian _may_ present the true reading; on all the others he is pretty certainly wrong. Let us now proceed to analyse roughly these erroneous (in three cases _doubtfully_ erroneous) readings. We shall find [Endnote 336:1] that Tertullian-- _Agrees with_ _Differs from_ x (Codex Sinaiticus) in Mark | in Matt. iii. 18, v. 16, v. 48, i. 2 4, John vi. 51. | vi. 10, xi. 11, xiii. 15, xv. | 26, Mark ix. 7, John i. 13, | v. 3, 43, v. 43, vi. 39, xii. 30. A (Codex Alexandrinus) in |A in Mark i. 24, John i. 13, Mark ix. 7, John v. 3, 4. | v. 43, vi. 39, xii. 30. B (Codex Vaticanus) in John |B in Matt. iii. 8, v. 16, v. 48, vi. v. 2, (vi. 51). | 10, xi. 11, xiii. 15, xv. 26, | Mark i. 24, ix. 7, John i. 13, | v. 3,4, V. 43, vi. 39, xii. 30. C (Codex Ephraemi--somewhat |C in Matt. iii. 8, xi. 11, xiii. fragmentary) in John | 15, xv. 26, Mark i. 24, ix. 7, (vi. 51). | John i. 13, v. 3, 4, vi. 39. D (Codex Bezae--in some |D in Matt. (iii. 8), v. 16, v. 48, places wanting) in Matt. vi. | xiii. 15, Mark i. 24, ix. 7, 10, Xi. 11, (xv. 26), John (vi. | John i. 13, iii. 36, v. 4, v. 43. 51), xii. 30. | | GREEK FATHERS. | Clement of Alexandria, in Matt. | v. 16, v. 48. | Origen, in Matt. (xv. 26), Mark |Origen, in Matt. iii. 8, (xv. 26), i. 24, John i. 13 (Latin trans- | lator), (vi. 51). | Eusebius, in Matt. xv. 26, Mark | i. 24, John i. 13 (partially). | | LATIN FATHERS. | Irenaeus, in Mark i. 24, John |Irenaeus in Matt. iii. 8. i. 13 (ter), iii. 36, v. 43. | Cyprian, in John iii. 36, (vi. 51). | Augustine, in Matt. v. 16, vi. 10. | Ambrose, in Matt. v. 16, John v. 43. | Hilary, in Matt. v. 16, (xv. 26), | John xii. 30. | Others, in Matt. v. 16, v. 48, | John i. 13, v. 43, xii. 30. | | VERSIONS. | Old Latin-- | a (Codex Vercellensis), in Matt. |a, in Matt. v. 16, v. 48, xi. 11, (iii. 8), vi. 10, xiii. 15, (xv. | Mark i. 24, ix. 7, John i. 13, 26), John v. 3, 4, v. 43, (vi. | iii. 36. 51), xii. 30. | b (Codex Veronensis), in Matt. |b, in Matt. iii. 8, v. 16, xi. 11, v. 48, vi. 10, xiii. 15, (xv. 36), | Mark i. 24. Mark ix. 7, John i. 13, | iii. 36, v. 3, 4, v. 43, | (vi. 51), xii. 30. | c (Codex Colbertinus), in Matt. |c, in Matt. iii. 8, v. 16, xi. 11, v. 48, vi. 10, xiii. 15, (xv. 26), | Mark i. 24, ix. 7, John i. 13, John v. 3, 4, (vi. 51). | iii. 36, V. 43, vi. 39, xii. 30. f (Codex Brixianus), in Matt. |f, in Matt. iii. 8, v. 16, v. 48, xiii. 15, Mark ix. 7. | vi. 10, xi. 10, xv. 26, Mark | i. 24, John i. 13, iii. 36, v. 3, | 4, v. 43, vi. 39, vi. 51, xii. 30. Other codices, in Matt. iii. 8, |Other codices, in Matt. iii. 8, vi. 10, Xiii. 5, (xv. 26), John | v. 16, v. 48, vi. 10, xi. 11, iii. 36, v. 3, 4, vi. 39, (vi. 51),| Mark i. 24, ix. 7, John i. 13, xii. 30. | iii. 36, v. 3, 4, v. 43, vi. 39, | vi. 51, xii. 30. Vulgate, in Matt. xiii. 15, John |Vulgate, in Matt. iii. 8, v. 16, v. 3, 4, (vi. 51), xii. 30 | v. 48, vi. 10, xi. 11, xv. 26, (_fuld._). | Mark i. 24, ix. 7, John i. 13, | iii. 36, v. 43, vi. 39. Syriac-- | Syr. Crt. (fragmentary), in |Syr. Crt., in Matt. v. 16, vi. 10, Matt. iii. 8, v. 48, xiii. 15, | xi. 11, John (i. 13, ? Tregelles) (xv. 26), John (i. 13, ? Crowfoot),| iii. 36, v. 3, 4, v. 43. vi. 39, (vi. 51.). | Syr. Pst., in Matt. iii. 8, v. 48, |Syr. Pst., in Matt. vi. 10, Mark Mark ix. 7, John iii. 36, v. 3, 4. | i. 24, John i. 13, (vi. 51), | xii. 30 [The evidence of this and the following versions is only given where it is either expressly stated or left to be clearly inferred by the editors.] Egyptian-- Thebaic, in John (vi. 51). |Thebaic, in Matt. iii. 8, v. 16, | Mark ix. 7, John v. 3, 4. Memphitic, in Mark i. 24, John |Memphitic, in Matt. iii. 8, v. iii. 36. | 16, (v. 48), Mark ix. 7, John | v. 3, 4, vi. 51. Summing up the results numerically they would be something of this kind:-- UNCIAL MSS. [Hebrew: A B C D Alef] Agreement 2 2 2 1 5 Difference 13 5 14 9 10 GREEK FATHERS. Clement of Alexandria. Origen. Eusebius. Agreement 1 4 3 Difference 0 2 0 LATIN FATHERS. Irenaeus. Cyprian. Augustine. Ambrose. Hilary. Others. Agreement 4 2 2 2 3 5 Difference 1 0 0 0 0 0 VERSIONS. OLD LATIN. VULGATE. a b c f rel. Agreement 8 11 6 2 9 4 Difference 7 4 10 14 14 12 SYRIAC. EGYPTIAN. Crt. Pst. Theb. Memph. Agreement 7 5 1 2 Difference 7 5 4 6 Now the phenomena here, as on other occasions when we have had to touch upon text criticism, are not quite simple and straightforward. It must be remembered too that our observations extend only over a very narrow area. Within that area they are confined to the cases where Tertullian has _gone wrong_; whereas, in order to anything like a complete induction, all the cases of various reading ought to be considered. Some results, however, of a rough and approximate kind may be said to be reached; and I think that these will be perhaps best exhibited if, premising that they are thus rough and approximate, we throw them into the shape of a genealogical tree. Tert. b \ / \/ O.L. (a.c. &c.) \ / \/ Syr. Crt. \ / Tert. O.L.\ / \/ Greek Fathers. / \ Tert. O.L./ \ Syr. Crt./ \ / \ / \ / \ / Best Alexandrine Authorities. \ / \ \ / Western. \ / \ Greek Fathers / \ Memph. Theb. / \ / \ / \ / \ / \ / \ / \ / || Alexandrine. || Western. || /\ The Sacred Autographs. In accordance with the sketch here given we may present the history of the text, up to the time when it reached Tertullian, thus. First we have the sacred autographs, which are copied for some time, we need not say immaculately, but without change on the points included in the above analysis. Gradually a few errors slip in, which are found especially in the Egyptian, versions and in the works of some Alexandrine and Palestinian Fathers. But in time a wider breach is made. The process of corruption becomes more rapid. We reach at last that strange document which, through more or less remote descent, became the parent of the Curetonian Syriac on the one hand and of the Old Latin on the other. These two lines severally branch off. The Old Latin itself divides. One of its copies in particular (b) seems to represent a text that has a close affinity to that of Tertullian, and among the group of manuscripts to which it belongs is that which Tertullian himself most frequently and habitually used. Strictly speaking indeed there can be no true genealogical tree. The course of descent is not clear and direct all the way. There is some confusion and some crossing and recrossing of the lines. Thus, for instance, there is the curious coincidence of Tertullian with [Hebrew: Aleph], a member of a group that had long seemed to be left behind, in John vi. 51. This however, as it is only on a point of order and that in a translation, may very possibly be accidental; I should incline to think that the reading of the Greek Codex from which Tertullian's Latin was derived agreed rather with that of B, C, D, &c., and these phenomena would increase the probability that these manuscripts and Tertullian had really preserved the original text. If that were the case--and it is the conclusion arrived at by a decided majority of the best editors--there would then be no considerable difficulty in regard to the relation between Tertullian and the five great Uncials, for the reading of Mark ix. 7 is of much less importance. Somewhat more difficult to adjust would be Tertullian's relations to the different forms of the Old Latin and Curetonian Syriac. In one instance, Matt. xi. 11 (or Luke vii. 26), Tertullian seems to derive his text from the Dd branch rather than the b branch of the Old Latin. In another (Matt. iii. 8) he seems to overleap b and most copies of the Old Latin altogether and go to the Curetonian Syriac. How, too, did he come to have the paraphrastic reading of Matt. v. 16 which is found in no MSS. or versions but in Justin (approximately), Clement of Alexandria, and several Latin Fathers? The paraphrase might naturally enough occur to a single writer here or there, but the extent of the coincidence is remarkable. Perhaps we are to see here another sign of the study bestowed by the Fathers upon the writings of their predecessors leading to an unconscious or semi-conscious reproduction of their deviations. It is a noticeable fact that in regard to the order of the clauses in Matt. v. 4, 5, Tertullian has preserved what is probably the right reading along with b alone, the other copies of the Old Latin (all except the revised f) with the Curetonian Syriac having gone wrong. On the whole the complexities and cross relations are less, and the genealogical tree holds good to a greater extent, than we might have been prepared for. The hypothesis that Tertullian used a manuscript in the main resembling b of the Old Latin satisfies most elements of the problem. But the merest glance at these phenomena must be enough to show that the Tübingen theory, or any theory which attributes a late origin to our Gospels, is out of the question. To bring the text into the state in which it is found in the writings of Tertullian, a century is not at all too long a period to allow. In fact I doubt whether any subsequent century saw changes so great, though we should naturally suppose that corruption would proceed at an advancing rate for every fresh copy that was made. The phenomena that have to be accounted for are not, be it remembered, such as might be caused by the carelessness of a single scribe. They are spread over whole groups of MSS. together. We can trace the gradual accessions of corruption at each step as we advance in the history of the text. A certain false reading comes in at such a point and spreads over all the manuscripts that start from that; another comes in at a further stage and vitiates succeeding copies there; until at last a process of correction and revision sets in; recourse is had to the best standard manuscripts, and a purer text is recovered by comparison with these. It is precisely such a text that is presented by the Old Latin Codex f, which, we find accordingly, shows a maximum of difference from Tertullian. A still more systematic revision, though executed--if we are to judge from the instances brought to our notice--with somewhat more reserve, is seen in Jerome's Vulgate. It seems unnecessary to dilate upon this point. I will only venture to repeat the statement which I made at starting; that if the whole of the Christian literature for the first three quarters of the second century could be blotted out, and Irenaeus and Tertullian alone remained, as well as the later manuscripts with which to compare them, there would still be ample proof that the latest of our Gospels cannot overstep the bounds of the first century. The abundant indications of internal evidence are thus confirmed, and the age and date of the Synoptic Gospels, I think we may say, within approximate limits, established. But we must not forget that there is a double challenge to be met. The first part of it--that which relates to the evidence for the existence of the Gospels--has been answered. It remains to consider how far the external evidence for the Gospels goes to prove their authenticity. It may indeed well be asked how the external evidence can be expected to prove the authenticity of these records. It does so, to a considerable extent, indirectly by throwing them back into closer contact with the facts. It also tends to establish the authority in which they were held, certainly in the last quarter of the second century, and very probably before. By this time the Gospels were acknowledged to be all that is now understood by the word 'canonical.' They were placed upon the same footing as the Old Testament Scriptures. They were looked up to with the same reverence and regarded as possessing the same Divine inspiration. We may trace indeed some of the steps by which this position was attained. The [Greek: gegraptai] of the Epistle of Barnabas, the public reading of the Gospels in the churches mentioned by Justin, the [Greek: to eiraemenon] of Tatian, the [Greek: guriakai graphai] of Dionysius of Corinth, all prepare the way for the final culmination in the Muratorian Canon and Irenaeus. So complete had the process been that Irenaeus does not seem to know of a time when the authority of the Gospels had been less than it was to him. Yet the process had been, of course, gradual. The canonical Gospels had to compete with several others before they became canonical. They had to make good their own claims and to displace rival documents; and they succeeded. It is a striking instance of the 'survival of the fittest.' That they were really the fittest is confirmed by nearly every fragment of the lost Gospels that remains, but it would be almost sufficiently proved by the very fact that they survived. In this indirect manner I think that the external evidence bears out the position assigned to the canonical Gospels. It has preserved to us the judgment of the men of that time, and there is a certain relative sense in which the maxim, 'Securus judicat orbis terrarum,' is true. The decisions of an age, especially decisions such as this where quite as much depended upon pious feeling as upon logical reasoning, are usually sounder than the arguments that are put forward to defend them. We should hardly endorse the arguments by which Irenaeus proves _a priori_ the necessity of a 'four-fold Gospel,' but there is real weight in the fact that four Gospels and no more were accepted by him and others like him. It is difficult to read without impatience the rough words that are applied to the early Christian writers and to contrast the self-complacency in which our own superior knowledge is surveyed. If there is something in which they are behind us, there is much also in which we are behind them. Among the many things for which Mr. Arnold deserves our gratitude he deserves it not least for the way in which he has singled out two sentences, one from St. Augustine and the other from the Imitation, 'Domine fecisti nos ad te et irrequietum est cor nostrum donec requiescat in te,' and, 'Esto humilis et pacificus et erit tecum, Jesus.' The men who could write thus are not to be despised. But beyond their more general testimony it is not clear what else the early Fathers could be expected to do. They could not prove-- at least their written remains that have come down to us could not prove--that the Gospels were really written by the authors traditionally assigned to them. When we say that the very names of the first two Evangelists are not mentioned before a date that may be from 120-166 (or 155) A.D. and the third and fourth not before 170-175 A.D., this alone is enough, without introducing other elements of doubt, to show that the evidence must needs be inconclusive. If the author of 'Supernatural Religion' undertook to show this, he undertook a superfluous task. So much at least, Mr. Arnold was right in saying, 'might be stated in a sentence and proved in a page.' There is a presumption in favour of the tradition, and perhaps, considering the relation of Irenaeus to Polycarp and of Polycarp to St. John, we may say, a fairly strong one; but we need now-a-days, to authenticate a document, closer evidence than this. The cases are not quite parallel, and the difference between them is decidedly in favour of Irenaeus, but if Clement of Alexandria could speak of an Epistle written about 125 A.D. is the work of the apostolic Barnabas the companion of St. Paul [Endnote 346:1], we must not lay too much stress upon the direct testimony of Irenaeus when he attributes the fourth Gospel to the Apostle St. John. These are points for a different set of arguments to determine. The Gospel itself affords sufficient indications as to the position of its author. For the conclusion that he was a Palestinian Jew, who had lived in Palestine before the destruction of Jerusalem, familiar with the hopes and expectations of his people, and himself mixed up with the events which he describes, there is evidence of such volume and variety as seems exceedingly difficult to resist. As I have gone into this subject at length elsewhere [Endnote 347:1], and as, so far as I can see, no new element has been introduced into the question by 'Supernatural Religion,' I shall not break the unity of the present work by considering the objections brought in detail. I am very ready to recognise the ability with which many of these are stated, but it is the ability of the advocate rather than of the impartial critic. There is a constant tendency to draw conclusions much in excess of the premisses. An observation, true in itself with a certain qualification and restriction, is made in an unqualified form, and the truth that it contains is exaggerated. Above all, wherever there is a margin of ignorance, wherever a statement of the Evangelist is not capable of direct and exact verification, the doubt is invariably given against him and he is brought in guilty either of ignorance or deception. I have no hesitation in saying that if the principles of criticism applied to the fourth Gospel--not only by the author of 'Supernatural Religion,' but by some other writers of repute, such as Dr. Scholten--were applied to ordinary history or to the affairs of every-day life, much that is known actually to have happened could be shown on _a priori_ grounds to be impossible. It is time that the extreme negative school should justify more completely their canons of criticism. As it is, the laxity of these repels many a thoughtful mind quite as firmly convinced as they can be of the necessity of free enquiry and quite as anxious to reconcile the different sides of knowledge. The question is not one merely of freedom or tradition, but of reason and logic; and until there is more agreement as to what is reasonable and what the laws of logic demand, the arguments are apt to run in parallel lines that never meet [Endnote 348:1]. But, it is said, 'Miracles require exceptional evidence.' True: exceptional evidence they both require and possess; but that evidence is not external. Incomparably the strongest attestation to the Gospel narratives is that which they bear to themselves. Miracles have exceptional evidence because the non-miraculous portions of the narrative with which they are bound up are exceptional. These carry their truth stamped upon their face, and that truth is reflected back upon the miracles. It is on the internal investigation of the Gospels that the real issue lies. And this is one main reason why the belief of mankind so little depends upon formal apologetics. We can all feel the self- evidential force of the Gospel story; but who shall present it adequately in words? We are reminded of the fate of him who thought the ark of God was falling and put out his hand to steady it--and, for his profanity, died. It can hardly be said that good intentions would be a sufficient justification, because that a man should think himself fit for the task would be in itself almost a sufficient sign that he was mistaken. It is not indeed quite incredible that the qualifications should one day be found. We seem almost to see that, with a slight alteration of circumstances, a little different training in early life, such an one has almost been among us. There are passages that make us think that the author of 'Parochial and Plain Sermons' might have touched even the Gospels with cogency that yet was not profane. But the combination of qualities required is such as would hardly be found for centuries together. The most fine and sensitive tact of piety would be essential. With it must go absolute sincerity and singleness of purpose. Any dash of mere conventionalism or self-seeking would spoil the whole. There must be that clear illuminated insight that is only given to those who are in a more than ordinary sense 'pure in heart.' And on the other hand, along with these unique spiritual qualities must go a sound and exact scientific training, a just perception of logical force and method, and a wide range of knowledge. One of the great dangers and drawbacks to the exercise of the critical faculty is that it tends to destroy the spiritual intuition. And just in like manner the too great reliance upon this intuition benumbs and impoverishes the critical faculty. Yet, in a mind that should present at all adequately the internal evidence of the Gospels, both should co-exist in equal balance and proportion. We cannot say that there will never be such a mind, but the asceticism of a life would be a necessary discipline for it to go through, and that such a life as the world has seldom seen. In the meantime the private Christian may well be content with what he has. 'If any man will do His will, he shall know of the doctrine whether it be of God.' CHAPTER XIV. CONCLUSION. And now that we have come to the end of the purely critical portion of this enquiry, I may perhaps be allowed to say a few words on its general tendency and bearing. As critics we have only the critical question to deal with. Certain evidence is presented to us which it is our duty to weigh and test by reference to logical and critical laws. It must stand or fall on its own merits, and any considerations brought in from without will be irrelevant to the question at issue. But after this is done we may fairly look round and consider how our conclusion affects other conclusions and in what direction it is leading us. If we look at 'Supernatural Religion' in this way we shall see that its tendency is distinctly marked. Its attack will fall chiefly upon the middle party in opinion. And it will play into the hands of the two extreme parties on either side. There can be little doubt that indirectly it will help the movement that is carrying so many into Ultramontanism, and directly it is of course intended to win converts to what may perhaps be called comprehensively Secularism. Now it is certainly true that the argument from consequences is one that ought to be applied with great caution. Yet I am not at all sure that it has not a real basis in philosophy as well as in nature. The very existence of these two great parties, the Ultramontane and the Secularist, over against each other, seems to be it kind of standing protest against either of them. If Ultramontanism is true, how is it that so many wise and good men openly avow Secularism? If 'Secularism is true, how is it that so many of the finest and highest minds take refuge from it--a treacherous refuge, I allow--in Ultramontanism? There is something in this more than a mere defective syllogism--more than an insufficient presentation of the evidence. Truth, in the widest sense, is that which is in accordance with the laws and conditions of human nature. But where beliefs are so directly antithetical as they are here, the repugnance and resistance which each is found to cause in so large a number of minds is in itself a proof that those laws and conditions are insufficiently complied with. To the spectator, standing outside of both, this will seem to be easily explained: the one sacrifices reason to faith; the other sacrifices faith to reason. But there is abundant evidence to show that both faith (meaning thereby the religious emotions) and reason are ineradicable elements in the human mind. That which seriously and permanently offends against either cannot be true. For creatures differently constituted from man--either all reason or all pure disembodied emotion--it might be otherwise; but, for man, as he is, the epithet 'true' seems to be excluded from any set of propositions that has such results. Even in the more limited sense, and confining the term to propositions purely intellectual, there is, I think we must say, a presumption against the truth of that which involves so deep and wide a chasm in human nature. Without importing teleology, we should naturally expect that the intellect and the emotions should be capable of working harmoniously together. They do so in most things: why should they not in the highest matters of all? If the one set of opinions is anti-rational and the other anti-emotional, as we see practically that they are, is not this in itself an antecedent presumption against either of them? It may not be enough to prove at once that the syllogism is defective: still less is it a sufficient warrant for establishing an opposite syllogism. But it does seem to be enough to give the scientific reasoner pause, and to make him go over the line of his argument again and again and yet again, with the suspicion that there is (as how well there may be!) a flaw somewhere. It would not, I think, be difficult to point out such flaws [Endnote 352:1]--some of them, as it appears, of considerable magnitude. But the subject is one that would take us far away out of our present course, and for its proper development would require a technical knowledge of the processes of physical science which I do not possess. Leaving this on one side, and regarding them only in the abstract, the considerations stated above seem to point to the necessity of something of the nature of a compromise. And yet there is, strictly speaking, no such thing as compromise in opinions. Compromise belongs to the world of practice; it is only admitted by an illicit process into the world of thought. The author of 'Supernatural Religion' is doubtless right in deprecating that 'illogical zeal which flings to the pursuing wolves of doubt and unbelief, scrap by scrap,' all the distinctive doctrines of Christianity. Belief, it is true, must be ultimately logical to stand. It must have an inner cohesion and inter- dependence. It must start from a fixed principle. This has been, and still is, the besetting weakness of the theology of mediation. It is apt to form itself merely by stripping off what seem to be excrescences from the outside, and not by radically reconstructing itself, on a firmly established basis, from within. The difficulty in such a process is to draw the line. There is a delusive appearance of roundness and completeness in the creeds of those who either accept everything or deny everything: though, even here, there is, I think we may say, always, some little loophole left of belief or of denial, which will inevitably expand until it splits and destroys the whole structure. But the moment we begin to meet both parties half way, there comes in that crucial question: Why do you accept just so much and no more? Why do you deny just so much and no more? [Endnote 354:1] It must, in candour, be confessed that the synthetic formula for the middle party in opinion has not yet been found. Other parties have their formulae, but none that will really bear examination. _Quod semper, quod ubique, quod ab omnibus_, would do excellently if there was any belief that had been held 'always, everywhere, and by all,' if no discoveries had been made as to the facts, and if there had been no advance in the methods of knowledge. The ultimate universality and the absolute uniformity of physical antecedents has a plausible appearance until it is seen that logically carried out it reduces men to machines, annihilates responsibility, and involves conclusions on the assumption of the truth of which society could not hold together for a single day. If we abandon these Macedonian methods for unloosing the Gordian knot of things and keep to the slow and laborious way of gradual induction, then I think it will be clear that all opinions must be held on the most provisional tenure. A vast number of problems will need to be worked out before any can be said to be established with a pretence to finality. And the course which the inductive process is taking supplies one of the chief 'grounds of hope' to those who wish to hold that middle position of which I have been speaking. The extreme theories which from time to time have been advanced have not been able to hold their ground. No doubt they may have done the good that extreme theories usually do, in bringing out either positively or negatively one side or another of the truth; but in themselves they have been rejected as at once inadequate and unreal solutions of the facts. First we had the Rationalism (properly so called) of Paulus, then the Mythical hypothesis of Strauss, and after that the 'Tendenz-kritik' of Baur. But what candid person does not feel that each and all of these contained exaggerations more incredible than the difficulties which they sought to remove? There has been on each of the points raised a more or less definite ebb in the tide. The moderate conclusion is seen to be also the reasonable conclusion. And not least is this the case with the enquiry on which we have been just engaged. The author of 'Supernatural Religion' has overshot the mark very much indeed. There is, as we have seen, a certain truth in some things that he has said, but the whole sum of truth is very far from bearing out his conclusions. When we look up from these detailed enquiries and lift up our eyes to a wider horizon we shall be able to relegate them to their true place. The really imposing witness to the truth of Christianity is that which is supplied by history on the one hand, and its own internal attractiveness and conformity to human nature on the other. Strictly speaking, perhaps, these are but two sides of the same thing. It is in history that the laws of human nature assume a concrete shape and expression. The fact that Christianity has held its ground in the face of such long-continued and hostile criticism is a proof that it must have some deeply-seated fitness and appropriateness for man. And this goes a long way towards saying that it is true. It is a theory of things that is being constantly tested by experience. But the results of experience are often expressed unconsciously. They include many a subtle indication that the mind has followed but cannot reproduce to itself in set terms. All the reasons that go to form a judge's decision do not appear in his charge. Yet there we have a select and highly-trained mind working upon matter that presents no very great degree of complexity. When we come to a question so wide, so subtle and complex as Christianity, the individual mind ceases to be competent to sit in judgment upon it. It becomes necessary to appeal to a much more extended tribunal, and the verdict of that tribunal will be given rather by acts than in words. Thus there seems to have always been a sort of half-conscious feeling in men's minds that there was more in Christianity than the arguments for it were able to bring out. In looking back over the course that apologetics have taken, we cannot help being struck by a disproportion between the controversial aspect and the practical. It will probably on the whole be admitted that the balance of argument has in the past been usually somewhat on the side of the apologists; but the argumentative victory has seldom if ever been so decisive as quite to account for the comparatively undisturbed continuity of the religious life. It was in the height of the Deist controversy that Wesley and Whitfield began to preach, and they made more converts by appealing to the emotions than probably Butler did by appealing to the reason. A true philosophy must take account of these phenomena. Beliefs which issue in that peculiarly fine and chastened and tender spirit which is the proper note of Christianity, cannot, under any circumstances, be dismissed as 'delusion.' Surely if any product of humanity is true and genuine, it is to be found here. There are indeed truths which find a response in our hearts without apparently going through any logical process, not because they are illogical, but because the scales of logic are not delicate and sensitive enough to weigh them. 'Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven.' 'I will arise and go to my father, and will say unto him: Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son.' 'Come unto me all ye that labour and are heavy laden, and I will give you rest.' The plummet of science--physical or metaphysical, moral or critical--has never sounded so deep as sayings such as these. We may pass them over unnoticed in our Bibles, or let them slip glibly and thoughtlessly from the tongue; but when they once really come home, there is nothing to do but to bow the head and cover the face and exclaim with the Apostle, 'Depart from me, for I am a sinful man, O Lord.' And yet there is that other side of the question which is represented in 'Supernatural Religion,' and this too must have justice done to it. There is an intellectual, as well as a moral and spiritual, synthesis of things. Only it should be remembered that this synthesis has to cover an immense number of facts of the most varied and intricate kind, and that at present the nature of the facts themselves is in many cases very far from being accurately ascertained. We are constantly reminded in reading 'Supernatural Religion,' able and vigorous as it is, how much of its force depends rather upon our ignorance than our knowledge. It supplies us with many opportunities of seeing how easily the whole course and tenour of an argument may be changed by the introduction of a new element. For instance, I imagine that if the author had given a little deeper study to the seemingly minute and secondary subject of text-criticism, it would have aroused in him very considerable misgivings as to the results at which he seemed to have arrived. There is a solidarity in all the different departments of human knowledge and research, especially among those that are allied in subject. These are continually sending out offshoots and projections into the neighbouring regions, and the conclusions of one science very often have to depend upon those of another. The course of enquiry that has been taken in 'Supernatural Religion' is peculiarly unfortunate. It starts from the wrong end. It begins with propositions into which _a priori_ considerations largely enter, and, from the standpoint given by these, it proceeds to dictate terms in a field that can only be trodden by patient and unprejudiced study. A far more hopeful and scientific process would have been to begin upon ground where dogmatic questions do not enter, or enter only in a remote degree, and where there is a sufficient number of solid ascertainable facts to go upon, and then to work the way steadily and cautiously upwards to higher generalisations. It will have been seen in the course of the present enquiry how many side questions need to be determined. It would be well if monographs were written upon all the quotations from the Old Testament in the Christian literature of the first two centuries, modelled upon Credner's investigations into the quotations in Justin. Before this is done there should be a new and revised edition of Holmes' and Parsons' Septuagint [Endnote 359:1]. Everything short of this would be inadequate, because we need to know not only the best text, but every text that has definite historical attestation. In this way it would be possible to arrive at a tolerably exact, instead of a merely approximate, deduction as to the habit of quotation generally, which would supply a firmer basis for inference in regard to the New Testament than that which has been assumed here. At the same time monographs should be written in English, besides those already existing in German, upon the date or position of the writers whose works come under review. Without any attempt to prove a particular thesis, the reader should be allowed to see precisely what the evidence is and how far it goes. Then if he could not arrive at a positive conclusion, he could at least attain to the most probable. And, lastly, it is highly important that the whole question of the composition and structure of the Synoptic Gospels should be investigated to the very bottom. Much valuable labour has already been expended upon this subject, but the result, though progress has been made, is rather to show its extreme complexity and difficulty than to produce any final settlement. Yet, as the author of 'Supernatural Religion' has rather dimly and inadequately seen, we are constantly thrown back upon assumptions borrowed from this quarter. Pending such more mature and thorough enquiries, I quite feel that my own present contribution belongs to a transition stage, and cannot profess to be more than provisional. But it will have served its purpose sufficiently if it has helped to mark out more distinctly certain lines of the enquiry and to carry the investigation along these a little way; suggesting at the same time--what the facts themselves really suggest--counsels of sobriety and moderation. What the end will be, it would be presumptuous to attempt to foretell. It will probably be a long time before even these minor questions--much more the major questions into which they run up-- will be solved. Whether they will ever be solved--all of them at least--in such a way as to compel entire assent is very doubtful. Error and imperfection seem to be permanently, if we may hope diminishingly, a condition of human thought and action. It does not appear to be the will of God that Truth should ever be so presented as to crush out all variety of opinion. The conflict of opinions is like that of Hercules with the Hydra. As fast as one is cut down another arises in its place; and there is no searing- iron to scorch and cicatrize the wound. However much we may labour, we can only arrive at an inner conviction, not at objective certainty. All the glosses and asseverations in the world cannot carry us an inch beyond the due weight of the evidence vouchsafed to us. An honest and brave mind will accept manfully this condition of things, and not seek for infallibility where it can find none. It will adopt as its motto that noble saying of Bishop Butler--noble, because so unflinchingly true, though opposed to a sentimental optimism--'Probability is the very guide of life.' With probabilities we have to deal, in the intellectual sphere. But, when once this is thoroughly and honestly recognised, even a comparatively small balance of probability comes to have as much moral weight as the most loudly vaunted certainty. And meantime, apart from and beneath the strife of tongues, there is the still small voice which whispers to a man and bids him, in no superstitious sense but with the gravity and humility which befits a Christian, to 'work out his own salvation with fear and trembling.' [ENDNOTES] [2:1] With regard to the references in vol. i. p. 259, n. 1, I had already observed, before the appearance of the preface to the sixth edition, that they were really intended to apply to the first part of the sentence annotated rather than the second. Still, as there is only one reference out of nine that really supports the proposition in immediate connection with which the references are made, the reader would be very apt to carry away a mistaken impression. The same must be said of the set of references defended on p. xl. sqq. of the new preface. The expressions used do not accurately represent the state of the facts. It is not careful writing, and I am afraid it must be said that the prejudice of the author has determined the side which the expression leans. But how difficult is it to make words express all the due shades and qualifications of meaning--how difficult especially for a mind that seems to be naturally distinguished by force rather than by exactness and delicacy of observation! We have all 'les défauts de nos qualités.' [10:1] Much harm has been done by rashly pressing human metaphors and analogies; such as, that Revelation is a _message_ from God and therefore must be infallible, &c. This is just the sort of argument that the Deists used in the last century, insisting that a revelation, properly so called, _must_ be presented with conclusive proofs, _must_ be universal, _must_ be complete, and drawing the conclusion that Christianity is not such a revelation. This kind of reasoning has received its sentence once for all from Bishop Butler. We have nothing to do with what _must_ be (of which we are, by the nature of the case, incompetent judges), but simply with what _is_. [18:1] Cf. Westcott, _Canon_, p. 152, n. 2 (3rd ed. 1870). [18:2] See Lightfoot, _Galatians_, p. 60; also Credner, _Beiträge_, ii. 66 ('certainly' from St. Paul). [20:1] _The Old Testament in the New_ (London and Edinburgh, 1868). [21:1] Mr. M'Clellan (_The New Testament_, &c., vol. i. p. 606, n. c) makes the suggestion, which from his point of view is necessary, that 'S. Matthew has cited a prophecy spoken by Jeremiah, but nowhere written in the Old Testament, and of which the passage in Zechariah is only a partial reproduction.' Cf. Credner, _Beiträge_, ii. 152. [25:1] We do not stay to discuss the real origin of these quotations: the last is probably not from the Old Testament at all. [27:1] The quotations in this chapter are continuous, and are also found in Clement of Alexandria. [34:1] It should be noticed, however, that the same reading is found in Justin and other writers. [38:1] _Clementis Romani quae feruntur Homiliae Viginti_ (Gottingae, 1853). [39:1] _Beiträge zur Einleitung in die biblischen Schriften_ (Halle, 1832). [40:1] _The Epistles of S. Clement of Rome_ (London and Cambridge, 1869). [49:1] The Latin translation is not in most cases a sufficient guarantee for the original text. The Greek has been preserved in the shape of long extracts by Epiphanius and others. The edition used is that of Stieren, Lipsiae, 1853. [49:2] Horne's _Introduction_ (ed. 1856), p. 333. [52:1] Ed. Dindorf, Lipsiae, 1859. [The index given in vol. iii. p. 893 sqq. contains many inaccuracies, and is, indeed, of little use for identifying the passages of Scripture.] [56:1] _Some Account of the Writings and Opinions of Clement of Alexandria,_ p. 407 sqq. [56:2] In the new Preface to his work on the Canon (4th edition, 1875), p. xxxii. [58:1] _S.R._ i. p. 221, and note. [59:1] _S.R._ i. p. 222, n. 3. [59:2] _Lehrb. chr. Dogmengesch._ p. 74 (p. 82 _S.R._?). [59:3] _Das nachapost. Zeitalter_, p. 126 sq. [60:1] _Der Ursprung unserer Evangelien_, p. 64; compare Fritzche, art. 'Judith' in Schenkel's _Bibel-Lexicon_. [61:1] Vol. i. p. 221, n. I feel it due to the author to say that I have found his long lists of references, though not seldom faulty, very useful. I willingly acknowledge the justice of his claim to have 'fully laid before readers the actual means of judging of the accuracy of every statement which has been made' (Preface to sixth edition, p. lxxx). [65:1] i. p. 226. [66:1] i. p. 228. [69:1] _Der Ursprung_, p. 138. [71:1] _The Apostolical Fathers_ (London, 1874), p. 273. [71:2] The original Greek of this work is lost, but in the text as reconstructed by Hilgenfeld from five still extant versions (Latin, Syriac, Aethiopic, Arabic, Armenian) the verse runs thus, [Greek: polloi men ektisthaesan, oligoi de sothaesontai] (_Messias Judaeorum_, p. 69). [73:1] A curious instance of disregard of context is to be seen in Tertullian's reading of John i. 13, which he referred to _Christ_, accusing the Valentinians of falsification because they had the ordinary reading (cf. Rönsch, _Das Neue Testament Tertullian's_, pp. 252, 654). Compare also p. 24 above. [73:2] _Novum Testamentum extra Canonem Receptum_, Fasc. ii. p. 69. [74:1] c. v. [74:2] _S. R._ i. p. 250 sqq. [76:1] Lardner, _Credibility, &c_., ii. p .23; Westcott, _On the Canon_, p. 50, n. 5. [77:1] Since this was written the author of 'Supernatural Religion' has replied in the preface to his sixth edition. He has stated his case in the ablest possible manner: still I do not think that there is anything to retract in what has been written above. There _would_ have been something to retract if Dr. Lightfoot had maintained positively the genuineness of the Vossian Epistles. As to the Syriac, the question seems to me to stand thus. On the one side are certain improbabilities--I admit, improbabilities, though not of the weightiest kind--which are met about half way by the parallel cases quoted. On the other hand, there is the express testimony of the Epistle of Polycarp quoted in its turn by Irenaeus. Now I cannot think that there is any improbability so great (considering our ignorance) as not to be outweighed by this external evidence. [81:1] Cf. Hilgenfeld, _Nov. Test. ext. Can. Rec._, Fasc. iv. p. 15. [81:2] Cf. _ibid._, pp. 56, 62, also p. 29. [82:1] But see _Contemporary Review_, 1875, p. 838, from which it appears that M. Waddington has recently proved the date to be rather 155 or 156. Compare Hilgenfeld, _Einleitung_, p. 72, where reference is made to an essay by Lipsius, _Der Märtyrertod Polycarp's_ in _Z. f. w. T._ 1874, ii. p. 180 f. [82:2] _Adv. Haer._ iii. 3, 4. [83:1] _Entstehung der alt-katholischen Kirche_, p. 586; Hefele, _Patrum Apostolicorum Opera_, p. lxxx. [84:1] Cf. _S. R._ i. p. 278. [84:2] _Ent. d. a. K._ pp. 593, 599. [84:3] _Apostolical Fathers_, p. 227 sq. [84:4] _Ursprung_, pp. 43, 131. [85:1] [Greek: mnaemoneuontes de hon eipen ho kurios didaskon; mae krinete hina mae krithaete; aphiete kai aphethaesetai hymin; eleeite hina eleaethaete; en ho metro metreite, antimetraethaesetai hymin; kai hoti makarioi hoi ptochoi kai hoi diokomenoi heneken dikaiosynaes, hoti auton estin hae basileia tou Theou.] [89:1] _Geschichte Jesu von Nazara_, 1. p. 138, n. 2. [89:2] _Einleilung in das N. T._ p. 66, where Lipsius' view is also quoted. [89:3] Cf. Westcott, _On the Canon_, p. 88, n. 4. [89:4] As appears to be suggested in _S. R._ i. p. 292. The reference in the note to Bleek, _Einl._ p. 637 (and Ewald?), does not seem to be exactly to the point. [89:5] _Apol._ i. 67. [90:1] _Dial. c. Tryph._ 103. [90:2] _Apol._ i. 66; cf. _S.R._ i. p. 294. [91:1] The evangelical references and allusions in Justin have been carefully collected by Credner and Hilgenfeld, and are here thrown together in a sort of running narrative. [101:1] This was written before the appearance of Mr. M'Clellan's important work on the Four Gospels (_The New Testament_, vol. i, London, 1875), to which I have not yet had time to give the study that it deserves. [103:1] Unless indeed it was found in one of the many forms of the Gospel (cf. _S.R._ i. P. 436, and p. 141 below). The section appears in none of the forms reproduced by Dr. Hilgenfeld (_N.T. extra Can. Recept._ Fasc. iv). [107:1] In like manner Tertullian refers his readers to the 'autograph copies' of St. Paul's Epistles, and the very 'chairs of the Apostles,' preserved at Corinth and elsewhere. (_De Praescript. Haeret._ c. 36). Tertullian also refers to the census of Augustus, 'quem testem fidelissimum dominicae nativitatis Romana archiva custodiunt' (_Adv. Marc._ iv. 7). [110:1] _Beiträge_, i. p. 261 sqq. [110:2] _Evangelien Justin's u.s.w._, p. 270 sqq. [110:3] The chief authority is Eus. _H. E._ vi. 12. [110:4] Cf. Hilgenfeld, _Ev. Justin's_, p. 157. [116:1] A somewhat similar classification has been made by De Wette, _Einleitung in das N. T._, pp. 104-110, in which however the standard seems to be somewhat lower than that which I have assumed; several instances of variation which I had classed as decided, De Wette considers to be only slight. I hope I may consider this a proof that the classification above given has not been influenced by bias. [119:1] _Beiträge_, i. p. 237. [119:2] _S.R._ i. p. 396 sqq. [120:1] _Die drei ersten Evangelien_, Göttingen, 1850. [A second, revised, edition of this work has recently appeared.] [120:2] _Die Synoptischen Evangelien_, Leipzig, 1863, p. 88. [120:3] _Das Marcus-evangelium_, Berlin, 1872, p. 299. [120:4] _Beiträge_, i. p. 219. [120:5] Dr. Westcott well calls this 'the _prophetic_ sense of the present' (_On the Canon_, p. 128). [122:1] 'This is meaningless,' writes Mr. Baring-Gould of the canonical text, rather hastily, and forgetting, as it would appear, the concluding cause (_Lost and Hostile Gospels_, p. 166); cp. _S.R._ i. p. 354, ii. p. 28. [123:1] i. pp. 196, 227, 258. [123:2] _Geschichte des Neutestamentlichen Kanon_ (ed. Volkmar, Berlin, 1860), p. 16. [124:1] _Adv. Haer._ 428 D. [124:2] I am not quite clear that more is meant (as Meyer, Ellicott _Huls. Lect._ p. 339, n. 2, and others maintain) in the evangelical language than that the drops of sweat 'resembled blood;' [Greek: hosei] seems to qualify [Greek: haimatos] as much as [Greek: thromboi]. Compare especially the interesting parallels from medical writers quoted by McClellan _ad loc._ [128:1] The only parallel that I can find quoted is a reference by Mr. McClellan to Philo i.164 (ed. Mangey), where the phrase is however [Greek: isos angeloi (gegonos)]. [129:1] _S.R._ i. p. 304 sqq. [130:1] _Ev. Justin's_, p. 157. [135:1] Scrivener, _Introduction to the Criticism of the N. T_. p. 452 (2nd edition, 1874). [136:1] On reviewing this chapter I am inclined to lean more than I did to the hypothesis that Justin used a Harmony. The phenomena of variation seem to be too persistent and too evenly distributed to allow of the supposition of alternate quoting from different Gospels. But the data will need a closer weighing before this can be determined. [138:1] _Contemporary Review_, 1875, p. 169 sqq. [138:2] Tischendorf, however, devotes several pages to an argument which follows in the same line as Dr. Lightfoot's, and is, I believe, in the main sound (_Wann wurden unsere Evangelien verfasst?_ p. 113 sqq., 4th edition, 1866). [138:3] I gather from the sixth edition of _S. R._ that the argument from silence is practically waived. If the silence of Eusebius is not pressed as proving that the authors about whom he is silent were ignorant of or did not acknowledge particular Gospels, we on our side may be content not to press it as proving that the Gospels in question _were_ acknowledged. The matter may well be allowed to rest thus: that, so far as the silence of Eusebius is concerned, Hegesippus, Papias, and Dionysius of Corinth are not alleged either for the Gospels or against them. I agree with the author of 'Supernatural Religion' that the point is not one of paramount importance, though it has been made more of by other writers, e.g. Strauss and Renan. [The author has missed Dr. Lightfoot's point on p. xxiii. What Eusebius bears testimony to is, _not_ his own belief in the canonicity of the fourth Gospel, but its _undisputed_ canonicity, i.e. a historical fact which includes within its range Hegesippus, Papias, &c. If I say that _Hamlet_ is an undisputed play of Shakspeare's, I mean, not that I believe it to be Shakspeare's myself, but that all the critics from Shakspeare's time downwards have believed it to be his.] [140:1] _H. E._ iv. 22. [141:1] _S. R._ i. p. 436. [141:2] _Einleitung_, p. 103. [141:3] _Das Nachapost. Zeit._ i. p. 238. [141:4] _Beiträge_, i. p. 401. [141:5] _Nov. Test. extra Can. Recept._ Fasc. iv. pp. 19, 20. [143:1] We have, however, had occasion to note a somewhat parallel, though not quite parallel, instance in the quotation of Clement of Rome and Polycarp, [Greek: aphiete, hina aphethae humin (kai aphethaesetai humin)]. [144:1] _Contemporary Review_, Dec. 1874, p. 8; cf. Routh, _Reliquiae Sacrae_, i. p. 281 _ad fin._ [144:2] Tregelles, writing on the 'Ancient Syriac Versions' in Smith's Dictionary, iii. p. 1635 a, says that 'these words might be a Greek rendering of Matt. xiii. 16 as they stand' in the Curetonian text. [145:1] Or rather perhaps 155, 156; see p. 82 above. [146:1] _H.E._ iii. 39. [147:1] In Mr. M'Clellan's recent _Harmony_ I notice only two deviations from the order in St. Mark, ii. 15-22, vi. 17-29. In Mr. Fuller's _Harmony_ (the Harmony itself and not the Table of Contents, in which there are several oversights) there seem to be two, Mark vi. 17-20, xiv. 3-9; in Dr. Robinson's English _Harmony_ three, ii. 15-22, vi. 17-20, xiv. 22-72 (considerable variation). Of these passages vi. 17-20 (the imprisonment of the Baptist) is the only one the place of which all three writers agree in changing. [Dr. Lightfoot, in _Cont. Rev._, Aug. 1875, p. 394, appeals to Anger and Tischendorf in proof of the contrary proposition, that the order of Mark cannot be maintained. But Tischendorf's Harmony is based on the assumption that St. Luke's use of [Greek: kathexaes] pledges him to a chronological order, and Anger adopts Griesbach's hypothesis that Mark is a compilation from Matthew and Luke. The remarks in the text turn, not upon precarious harmonistic results, but upon a simple comparison of the three Gospels.] [149:1] Perhaps I should explain that this was made by underlining the points of resemblance between the Gospels in different coloured pencil and reckoning up the results at the end of each section. [153:1] This subject has been carefully worked out since Credner by Bleek and De Wette. The results will be found in Holtzmann, _Synopt. Ev._ p. 259 sqq. [154:1] Cf. Holtzmann, _Die Synoptischen Evangelien_, p. 255 sq.; Ebrard, _The Gospel History_ (Engl. trans.), p. 247; Bleek, _Synoptische Erklarung der drei ersten Evangelien_, i. p. 367. The theory rests upon an acute observation, and has much plausibility. [155:1] _On the Canon_, p. 181, n. 2. [That the word will bear this sense appears still more decidedly from Dr. Lightfoot's recent investigations, in view of which the two sentences that follow should perhaps be cancelled; see _Cont. Rev._, Aug. 1875, p. 399 sqq.] [159:1] [It will be seen that the arguments above hardly touch those of Dr. Lightfoot in the _Contemporary Review_ for August and October: neither do Dr. Lightfoot's arguments seem very much to affect them. The method of the one is chiefly external, that of the other almost entirely internal. I can only for the present leave what I had written; but I do not for a moment suppose that the subject is fathomed even from the particular standpoint that I have taken.] [162:1] The lists given in _Supernatural Religion_ (ii. p. 2) seem to be correct so far as I am able to check them. In the second edition of his work on the Origin of the Old Catholic Church, Ritschl modified his previous opinion so far as to admit that the indications were divided, sometimes on the one side, sometimes on the other (p. 451, n. 1). There is a seasonable warning in Reuss (_Gesch. h. S. N. T._ p. 254) that the Tübingen critics here, as elsewhere, are apt to exaggerate the polemical aspect of the writing. [162:2] It should be noticed that Hilgenfeld and Volkmar, though assigning the second place to the Homilies, both take the _terminus ad quem_ for this work no later than 180 A.D. It seems that a Syriac version, partly of the Homilies, partly of the Recognitions, exists in a MS. which itself was written in the year 411, and bears at that date marks of transcription from a still earlier copy (cf. Lightfoot, _Galatians_, p. 341, n. 1). [163:1] This table is made, as in the case of Justin, with the help of the collection of passages in the works of Credner and Hilgenfeld. [167:1] Or rather perhaps 'morning baptism.' (Cf. Lightfoot, _Colossians,_ p. 162 sqq., where the meaning of the name and the character and relations of the sect are fully discussed). [168:1] _Hom._ i. 6; ii. 19, 23; iii. 73; iv. 1; xiii. 7; xvii. 19. [170:1] So Tregelles expressly (_Introduction_, p. 240), after Wiseman; Scrivener (_Introd._, p. 308) adds (?); M'Clellan classes with 'Italic Family' (p. lxxiii). [On returning to this passage I incline rather more definitely to regard the reading [Greek: Haesaiou], from the group in which it is found, as an early Alexandrine corruption. Still the Clementine writer may have had it before him.] [170:2] ii. p. 10 sqq. [172:1] ii. p. 21. [172:2] Preface to the fourth edition of _Canon_, p. xxxii. [174:1] _Evangelien_, p. 31. [174:2] _Das Marcus-evangelium_, p. 282. [175:1] _Synopt. Ev._ p. 193. [176:1] _Das Marcus-evangelium_, p. 295. [178:1] A friend has kindly extracted for me, from Holmes and Parsons, the authorities for the Septuagint text of Deut. vi. 4. For [Greek: sou] there are 'Const. App. 219, 354, 355; Ignat. Epp. 104, 112; Clem. Al. 68, 718; Chrys. i. 482 et saepe, al.' For _tuus_, 'Iren. (int.), Tert., Cypr., Ambr., Anonym. ap. Aug., Gaud., Brix., Alii Latini.' No authorities for [Greek: humon]. Was the change first introduced into the text of the New Testament? [178:2] _S. R._ ii. p. 25. [179:1] _Beiträge_, i. p. 326. [179:2] _On the Canon_, p. 261, n. 2. [188:1] _Hom._ 1. _in Lucam_. [189:1] _H.E._ iv. 7. [189:2] _Strom._ iv. 12. [189:3] _S.R._ ii. p. 42. [189:4] _Ibid._ n. 2; cp. p. 47. [190:1] _Ref. Omn. Haer._ vii, 27. [190:2] ii. p. 45. [191:1] _Ref. Omn. Haer._ vii. 20. [192:1] _S. R._ ii. p. 49. [197:1] _Adv. Haer._ i. Pref. 2. [198:1] ii. p. 59. [199:1] _S.R._ ii. p. 211 sq. [200:1] _Strom._ ii. 20; see Westcott, _Canon_, p. 269; Volkmar, _Ursprung_, p. 152. [203:1] _Adv. Haer._ iii. 11. 7, 9. [203:2] _Ibid._ iii. 12. 12. [204:1] The corresponding chapter to this in 'Supernatural Religion' has been considerably altered, and indeed in part rewritten, in the sixth edition. The author very kindly sent me a copy of this after the appearance of my article in the _Fortnightly Review_, and I at once made use of it for the part of the work on which I was engaged; but I regret that my attention was not directed, as it should have been, to the changes in this chapter until it was too late to take quite sufficient account of them. The argument, however, I think I may say, is not materially affected. Several criticisms which I had been led to make in the _Fortnightly_ I now find had been anticipated, and these have been cancelled or a note added in the present work; I have also appended to the volume a supplemental note of greater length on the reconstruction of Marcion's text, the only point on which I believe there is really very much room for doubt. [205:1] See above, p. 89. [205:2] _Apol._ i. 26. [205:3] _Ibid._ i. 58. [205:4] ii. p. 80. [205:5] _Der Ursprung_, p. 89. [205:6] Cf. Tertullian, _De Praescript. Haeret._ c. 38. [206:1] _Adv. Haer._ iv. 27. 2; 12. 12. [209:1] _Das Ev. Marcion's_, pp. 28-54. [Volkmar's view is stated less inadequately in the sixth edition of _S. R._, but still not quite adequately. Perhaps it could hardly be otherwise where arguments that were originally adduced in favour of one conclusion are employed to support its opposite.] [210:1] [Greek: oida] for [Greek: oidas] in Luke xiv. 20. Cf. Volkmar, p. 46. [211:1] _Das Ev. Marcion's_, p. 45. [211:2] _Ibid._ pp. 46-48. [211:3] 'We have, in fact, no guarantee of the accuracy or trustworthiness of any of their statements' (_S.R._ ii. p. 100). We have just the remarkable coincidence spoken of above. It does not prove that Tertullian did not faithfully reproduce the text of Marcion to show, which is the real drift of the argument on the preceding page (_S.R._ ii. p. 99), that he had not the canonical Gospel before him; rather it removes the suspicion that he might have confused the text of Marcion's Gospel with the canonical. [212:1] This table has been constructed from that of De Wette, _Einleitung_, pp. 123-132, compared with the works of Volkmar and Hilgenfeld. [213:1]: _S.R._ ii. p. 110, n. 3. The statement is mistaken in regard to Volkmar and Hilgenfeld. Both these writers would make Marcion retain this passage. It happens rather oddly that this is one of the sections on which the philological evidence for St. Luke's authorship is least abundant (see below). [215:1] There is direct evidence for the presence in Marcion's Gospel of the passages relating to the personages here named, except Martha and Mary; see _Tert. Adv. Marc._ iv. 19, 37, 43. [217:1] _S. R._ ii. 142 sq. [217:2] This admission does not damage the credit of Tertullian and Epiphanius as witnesses; because what we want from them is a statement of the facts; the construction which they put upon the facts is a matter of no importance. [217:3] The omission in 2 Cor. iv. 13 must be due to Marcion (_Epiph._ 321 c.); so probably an insertion in 1 Cor. ix. 8. [218:1] Tert. _Adv. Marc._ v. 16: 'Haec si Marcion de industria erasit,' &c. V. 14: 'Salio et hic amplissimum abruptum intercisae scripturae.' V. 3: 'Ostenditur quid supra haeretica industria eraserit, mentionem scilicet Abrahae,' &c. Cf. Bleek, _Einleitung_, p. 136; Hilgenfeld, _Evv. Justin's_, &c., p. 473. [219:1] 'Anno xv. Tiberii Christus Jesus de coelo manare dignatus est' (Tert. _Adv. Marc._ i. 19). [220:1] I give mainly the explanations of Volkmar, who, it should be remembered, is the very reverse of an apologist, indicating the points where they seem least satisfactory. [220:2] It is highly probable that many of the points mentioned by Tertullian and Epiphanius as 'adulterations' were simply various readings in Marcion's Codex; such would be v. 14, x. 25, xvii. 2, and xxiii. 2, which are directly supported by other authority: xi. 2 and xii. 28 would probably belong to this class. So perhaps the insertion of iv. 27 in the history of the Samaritan leper. The phenomenon of a transposition of verses from one part of a Gospel to another is not an infrequent one in early MSS. [223:1] _Die Synoptischen Evangelien_, 1863, pp. 302 sqq. [224:1] Where a reference is given thus in brackets, it is confirmatory, from the part of the Gospel retained by Marcion. [229:1] An analysis of the words which are only found in St. Luke, or very rarely found elsewhere, gives the following results.--The number of words found only in the portion of the Gospel retained by Marcion and in the Acts is 231; that of words found in these retained portions and not besides in the Gospels or the two other Synoptics is 58; and both these classes together for the portions omitted in Marcion's Gospel reach a total of 62, which is decidedly under the proportion that might have been expected. The list is diminished by a number of words which are found only in the omitted and retained portions, furnishing evidence, as above, that both proceed from the same hand. [231:1] This list has been made from the valuable work of Rönsch, _Das Neue Testament Tertullian's_, 1871, and the critical editions, compared with the text of Marcion's Gospel as given by Hilgenfeld and Volkmar. [231:2] It might be thought that Tertullian was giving his own text and not that of Marcion's Gospel, but this supposition is excluded both by the confirmation which he receives from Epiphanius, and also by the fact, which is generally admitted (see _S.R._ ii. p. 100), that he had not the canonical Luke, but only Marcion's Gospel before him. [233:1] See Crowfoot, _Observations on the Collation in Greek of Cureton's Syriac Fragments of the Gospels_, 1872, p. 5; Scrivener, _Introduction to the Criticism of the New Testament_, 2nd edition, 1874, p. 452. [233:2] See Scrivener, _Introduction_, p. 307 sq.; and Dr. Westcott's article on the 'Vulgate' in Smith's Dictionary. It should be noticed that Dr. Westcott's literation differs from that of Dr. Scrivener and Tregelles, which has been adopted here. [235:1] Cf. Friedländer, _Sittengeschichte Roms_, iii. p. 315. [238:1] See p. 89, above. [238:2] _Strom._ iii. 12; compare _S.R._ ii. p. 151. [239:1] [Greek: Ho mentoi ge proteros auton archaegos ho Tatianos sunapheian tina kai sunagogaen ouk oid' hopos ton euangelion suntheis to dia tessaron touto prosonomasin, ho kai para tisin eiseti nun pheretai.] _H. E._ iv. 29. [239:2] _Beiträge_, i. p. 441. [240:1] _Haer._ 391 D (xlvi. 1). [240:2] [Greek: Outos kai to dia tessaron kaloumenon suntetheiken euangelion, tas te genealogias perikopsas, kai ta alla, hosa ek spermatos Dabid kata sorka genennaemenon ton Kurion deiknusin. Echraesanto de touto ou monon oi taes ekeinou summorias, alla kai oi tous apostolikois epomenoi dogmasi, taen taes sunthaekaes kakourgian ouk egnokotes, all' aplousteron hos suntomo to biblio chraesamenoi. Euron de kago pleious ae diakosias biblous toiautas en tais par' haemin ekklaesiois tetimaemenas, kai pasas sunagagan apethemaen, kai ta ton tettaron euangeliston anteisaegagon euangelia] (_Haeret. Fab._ i. 20, quoted by Credner, _Beiträge_, i. p. 442). [240:3] See _S.R._ ii. p. 15. [241:1] _S.R._ ii. p. 162; compare Credner, _Beiträge_, i. p. 446 sqq. [241:2] _Adv. Haer._ iii. 11. 8. [241:3] _Beit_. i. p. 443. [241:4] May not Tatian have given his name to a collection of materials begun, used, and left in a more or less advanced stage of compilation, by Justin? However, we can really do little more than note the resemblance: any theory we may form must be purely conjectural. [242:1] [Greek: Epistolas gar adelphon axiosanton me grapsai egarapsa. Kai tautas oi tou diabolon apostoloi zizanion gegemikan, ha men exairountes, ha de prostithentes. Ois to ouai keitai. Ou thaumaston ara, ei kai ton kuriakon rhadiourgaesai tines epibeblaentai graphon, hopote tais ou toiautais epibebouleukasi.] _H.E._ iv. 23 (Routh, _Rel. Sac._ i. p. 181). [243:1] [Greek: Allae d' epistolae tis autou pros Nikomaedeas pheretai en hae taen Markionos airesin polemon to taes alaetheias paristatai kanoni]. _H.E._ iv. 23_. [244:1] [Greek: Akribos mathon ta taes palaias diathaekaes Biblia, hipotaxas epempsa soi.] Euseb. _H.E._ iv. 26 (Routh, _Rel. Sac._ i. p. 119). [245:1] Westcott, _On the Canon_, p. 201. [245:2] ii. p. 177. [245:3] _Adv. Marc._ iv. 1 (cf. Rönsch, _Das neue Testament Tertullian's_, p. 48), 'duo deos dividens, proinde diversos, alterum alterius instrumenti--vel, _quod magis usui est dicere, testamenti_.' [246:1] [Greek: Eisi toinun hoi di' hagnoian philoneikousi peri touton, sungnoston pragma peponthotes agnoia gar ou kataegorian anadechetai, alla didachaes prosdeitai. Kai legousin hoti tae id' to probaton meta ton mathaeton ephagen ho Kurios tae de mealier haemera ton azumon autos epathen; kai diaegountai Matthaion outo legein hos nenoaekasin; hothen asumphonos te nomo hae noaesis auton, kai stasiazein dokei kat' autous ta euangelia.] _Chron. Pasch._ in Routh, _Rel. Sac._ i. p. 160. [247:1] _S. R._ ii. p. 188 sqq. The reference to Routh is given on p. 188, n. 1; that to Lardner in the same note should, I believe, be ii. p. 316, not p. 296. [247:2] _Rel. Sac._ i. p. 167. [249:1] The quotations from Athenagoras are transcribed from 'Supernatural Religion' and Lardner (_Credibility &c._, ii. p. 195 sq.). I have not access to the original work. [251:1] _Credibility &c._, ii. p. 161. [252:1] _Ep. Vien. et Lugd._ § 3 (in Routh, _Rel. Sac._ i. p. 297). [252:2] _S.R._ ii. p. 203; _Evv. Justin's u.s.w._ p. 155. [254:1] _Wann wurden u.s.w._ p. 48 sq. [254:2] _Ursprung_, p. 130; _S.R._ ii. p. 222. [255:1] Cf. Credner, _Beiträge_, ii. p. 254. [256:1] _Adv. Haer._ i. Praef. 2. [257:1] _Strom._ iv. 9. [257:2] [Greek: Ton Oualentinou legomenon einai gnorimon Haerakleouna] ... Origen, _Comm. in Joh._ ii. p. 60 (quoted by Volkmar, _Ursprung_, p. 127). [259:1] 'In affirming that [these quotations] are taken from the Gospel according to St. Matthew apologists exhibit their usual arbitrary haste,' &c. _S.R._ ii. p. 224. [260:1] _Celsus' Wahres Wort_, Zurich, 1873. For what follows, see especially p. 261 sqq. [263:1] Keim, _Celsus' Wahres Wort_, p. 262. [263:2] _Ibid_. p. 228 sq.; Volkmar, _Ursprung_, p. 80. [263:3] The text of this document is printed in full by Routh, _Rel. Sac_. i. pp. 394-396; Westcott, _On the Canon_, p. 487 sqq.; Hilgenfeld, _Der Kanon und die Kritik des N.T._ ad p. 40, n.; Credner, _Geschichte des Noutestamentlichen Kanon_, ed. Volkmar, p. 153 sqq., &c. [264:1] See however Dr. Lightfoot in _Cont. Rev_., Oct. 1875, p. 837. [265:1] _Ursprung_, p. 28. [265:2] ii. p. 245. [266:1] Cf. Credner, _Gesch. des Kanon_, p. 167. [266:2] _S.R._ ii. p. 241. [267:1] Quoted in _S.R._ ii. p. 247. [269:1] _Adv. Haer_. ii, 22. 5, iii. 3.4. [270:1] _Geschichte Jesu von Nazara_, i. pp. 141-143. [273:1] _Geschichte Jesu von Nazara_. i. pp. 143, 144. [273:2] _On the Canon_, p. 182 sqq. [275:1] [Greek: Ouch haedomai trophae phthoras, oude haedonais tou biou toutou. Arton Theou thelo, arton ouranion, arton zoaes, hos estin sarx Iaesou Christou tou Huiou tou Theou tou genomenou en hustero ek spermatos Dabid kai Abraam; kai poma Theou thelo to haima aoutou, ho estin agapae aphthartos kai aennaos zoae.] _Ep. ad Rom_. c. vii. [275:2] [Greek: Alla to Pneuma ou planatai, apo Theou on; oiden gar pothen erchetai kai pou hupagei, kai ta drupta elenche]. _Ep. ad Philad_. c. vii. [276:1] Cf. Lipsius in Schenkel's _Bibel-Lexicon_, i. p. 98. [277:1] The second and third Epistles stand upon a somewhat different footing. [277:2] Cf. _S.R._ ii. p. 269. [278:1] _S.R._ ii p. 323. [278:2] _Geschichte Jesu von Nazara_, i. p. 138 sq. [280:1] Cf. _S.R._ ii. p. 302. [280:2] So _Dial. c. Tryph_. 69; in _Apol._ i. 22 the MSS. of Justin read [Greek: ponaerous], which might stand, though some editors substitute or prefer [Greek: paerous]. In both quotations [Greek: ek genetaes] is added. The nearest parallel in the Synoptics is Mark ix. 21, [Greek: ek paidiothen] (of the paralytic boy). [280:3] _Wann wurden u. s. w_. p. 34. [283:1] ii. p. 308. [Has the author perhaps misunderstood Credner (_Beit_. i. p. 253), whose argument on this head is not indeed quite clear?] [283:2] _The New Testament &c_., i. p. 709. [284:1] See _Apol_. i. 23, 32, 63; ii. 10. [284:2] [Greek: Hae de protae dunamis meta ton patera panton kai despotaen Theon kai uios ho logos estin.] This is not quite rightly translated by Tischendorf and in 'Supernatural Religion:' [Greek: uios], like [Greek: dunamis], is a predicate; 'the next Power who also stands in the relation of Son.' [285:1] Prov. viii. 22-24, 27, 30. [285:2] Wisd. vii. 25, 26; viii. 1, 4. [286:1] Ecclus. xxiv. 9. [286:2] Wisd. ix. 1, 2; xvi. 12; xviii. 15. [287:1] Cf. Lipsius in _S. B. L._ i. p. 95 sqq. [288:1] _Der Kanon und die Kritik des N. T_. (Halle, 1863), p. 29; _Einleitung_, P. 43, n. [288:2] _Der Ursprung unserer Evangelien_, p. 63. [288:3] ii. p. 346. [290:1] _S. R._ ii. p. 340. [293:1] The force of the article ([Greek: tou paerou]) should be noticed, as showing that the incident (and therefore the Gospel) is assumed to be well known. [293:2] _S.R._ ii. p. 341. [295:1] Tischendorf, _Wann wurden_, p. 40; Westcott, _Canon_, p. 80. [296:1] ii. p. 357 sqq. [297:1] _Adv. Haer._ V. 36. 1, 2. [297:2] _S. R._ ii. p. 329. [298:1] Advanced by Routh (or rather Feuardentius in his notes on Irenaeus; cf. _Rel. Sac_. i. p. 31), and adopted by Tischendorf and Dr. Westcott. [The identification has since been ably and elaborately maintained by Dr. Lightfoot; see _Cont. Rev_. Oct. 1875, p. 841 sqq.] [298:2] It is not necessary here to determine the sense in which these words are to be taken. I had elsewhere given my reasons for taking [Greek: erchomenon] with [Greek: anthropon], as A. V. (_Fourth Gospel_, p. 6, n.). Mr. M'Clellan is now to be added to the number of those who prefer to take it with [Greek: phos], and argues ably in favour of his opinion. [299:1] The translation of this difficult passage has been left on purpose somewhat baldly literal. The idea seems to be that Basilides refused to accept projection or emanation as a hypothesis to account for the existence of created things. Compare Mansel, _Gnost. Her._ p. 148. [301:1] _Adv. Haer._. iii. 11. 7. [302:1] _Haer_. 216-222. [302:2] It should however be noticed that these words are given only in the old Latin translation of Irenaeus and are wanting in the Greek as preserved by Epiphanius. Whether the words were accidentally omitted, or whether they were inserted inferentially, for greater clearness, by the translator, it is hard to say. In any case the bearing of the quotations must be very much the same. If not made by Ptolemaeus himself, they were made by a contemporary of Ptolemaeus, i.e. at least by a writer anterior to Irenaeus. [302:3] _Adv. Haer_. ii. 4. 1; cf. _S.R._ ii. p. 211 sq. [302:4] The somewhat copious fragments of Heracleon's Commentary are given in Stieren's edition of Irenaeus, p. 938 sqq. Origen says that Heracleon read 'Bethany' in John i. 28 (M'Clellan, i. p. 708). [305:1] ii. p. 378. [306:1] _S.R._ ii. p. 379. [307:1] There is also perhaps a probable reference to St. John in Section 6, [Greek: taes aionioi paegaes tou hudatos taes zoaes tou exiontos ek taes naeduos tou Christou.] [307:2] _Celsus' Wahres Wort_, p. 229. [308:1] [Greek: ho taen hagian pleuran ekkentaetheis, ho ekcheas ek taes pleuras autou ta duo palin katharsia, hudor kai aima, logon kai pneuma]. See Routh, _Rel. Sac_. i. p. 161. [308:2] Lardner, _Credibility_, &c., ii. p. 196. [315:1] Tregelles in Horne's _Introduction_, p. 334. [315:2] _Adv. Haer._ iii. 11. 8. [316:1] _Adv. Haer._ iii. 1. 1. [317:1] See Lardner, _Credibility_, &c., ii. pp. 223, 224, and Eus. _H.E._ ii. 15 (14 Lardner). [317:2] Compare _H.E._ ii. 15 and vi. 14. [317:3] _H.E._ vi. 14. [317:4] _Strom._ iii. 13. [318:1] For the meaning of this word ('schriftliche Beweisurkunde') see Rönsch, _Das N.T. Tertullian's_, p. 48. [318:2] _Adv. Marc._ iv. 2. [318:2] _Ibid_. iv. 5. [318:4] _Ibid_. v. 9. [318:5] _Ibid_. iv. 2-5; compare v. 9, and Rönsch, pp. 53, 54. [319:1] Eus. _H.E._ vi. 25. [319:2] See M'Clellan on Luke i. 1-4. On the general position of Origen in regard to the Canon, compare Hilgenfeld, _Kanon_, p. 49. [320:1] So Westcott in _S.D._ iii. 1692, n. Tregelles, in Horne's _Introduction_, p. 333, speaks of this translation as 'coeval, apparently, with Irenaeus himself.' We must not, however, omit to notice that Rönsch (p. 43, n.) is more reserved in his verdict on the ground that the translation of Irenaeus 'in its peculiarities and in its relation to Tertullian has not yet received a thorough investigation;' compare Hilgenfeld, _Einleitung_, p. 797. [320:2] Rönsch, _Das N.T. Tertullian's_, p. 43. [321:1] Rönsch, _Itala und Vulgata_, pp. 2, 3. [321:2] Horne's _Introduction_, p. 233. [321:3] _Introduction_ (2nd ed.), pp. 300, 302, 450, 452. [321:4] iii. p. 1690 b. [322:1] Hilgenfeld, in his recent _Einleitung_, says expressly (p. 797) that 'the New Testament had already in the second century been translated into Latin.' This admission is not affected by the argument which follows, which goes to prove that the version used by Tertullian was not the 'Itala' properly so called. [322:2] See Smith's Dictionary, iii. p. 1630 b. [322:3] _Introduction_, p. 274. [322:4] See Routh, _Rel. Sac._ i. pp. 124 and 152. [323:1] See Scrivener, _loc. cit_. [323:2] See _New Testament_, &c., i. p. 635. [323:3] _S.D._ iii. p. 1634 b. [324:1] _Einleitung in das Neue Testament_, p. 724. [324:2] _Geschichte der heiligen Schriften Neuen Testaments_, p. 302. [324:3] _Einleitung_, p. 804. [324:4] See Tregelles, _loc. cit_. [324:5] Cf. Hilgenfeld, _Einleitung_, p. 805. It hardly seems clear that Origen had _no_ MS. authority for his reading. [324:6] _Introduction_, p. 530. But [Greek: oupo] is admitted into the text by Westcott and Hort. [324:7] 'The text of the Curetonian Gospels is in itself a sufficient proof of the extreme antiquity of the Syriac Version. This, as has been already remarked, offers a striking resemblance to that of the Old Latin, and cannot be later than the middle or close of the second century. It would be difficult to point out a more interesting subject for criticism than the respective relations of the Old Latin and Syriac Versions to the Latin and Syriac Vulgates. But at present it is almost untouched.' Westcott, _On the Canon_ (3rd ed.), p. 218, n. 3. [325:1] See Scrivener's _Introduction_, p. 324. [325:2] Cf. Bleek, _Einleitung_, p. 735; Reuss, _Gesch. N.T._ p. 447. [326:1] This is the date commonly accepted since Massuet, _Diss. in Irenaeum_, ii. 1. 2. Grabe had previously placed the date in A.D. 108, Dodwell as early as A.D. 97 (of. Stieren, _Irenaeus_, ii. pp. 32, 34, 182). [326:2] Routh, _Rel. Sac._ i. p. 306. [327:1] Eus. _H.E._ v. 11, vi. 6. Eusebius, in his, 'Chronicle,' speaks of Clement as eminent for his writings ([Greek suntatton dielampen]) in A.D. 194. [327:2] The books called 'Stromateis' or 'Miscellanies' date from this reign. _H.E._ vi. 6. [327:3] _Stromateis_, i. 1. [327:4] _Adv. Marc._ iv. 5. [327:5] _De Praescript. Haeret_. c. 36; see Scrivener, _Introduction_, p. 446. [328:1] pp. 450, 451. [328:2] p. 452. These facts may be held to show that the books were not regarded with the same veneration as now. [329:1] v. 30. 1. [330:1] _Adv. Haer._ iii. 11. 8. [330:2] _Ib_. iii. 14. 2. [331:1] Cf. _Adv. Haer._ iv. 13. 1. [332:1] The varieties of reading in this verse are exhibited in full by Dr. Westcott, _On the Canon_, p. 120, notes 4 and 5. [336:1] Matt. v. 28 is omitted as too ambiguous and confusing, though it is especially important for the point in question as showing that Tertullian himself had a variety of MSS. before him. [336:2] St. Matthew's Gospel is wanting in this MS. to xxv. 6; two leaves are also lost, from John vi. 50 to viii. 52. [346:1] _Strom_. ii. 20. [347:1] In a volume entitled _The Authorship and Historical Character of the Fourth Gospel_, Macmillan, 1872. I may say with reference to this book--a 'firstling' of theological study-- that I am inclined now to think that I exaggerated somewhat the importance of minute details as an evidence of the work of an eye-witness. The whole of the arguments, however, summarised on pp. 287-293 seem to me to be still perfectly valid and sound, and the greater part of them--notably that which relates to the Messianic expectations--is quite untouched by 'Supernatural Religion.' [348:1] It is instructive to compare the canons elaborately drawn up by Mr. M'Clellan (_N.T._ i. 375-389) with those tacitly assumed in 'Supernatural Religion.' The inference in the one case seems to be 'possible, therefore true,' in the other, 'not probable, or not confirmed, therefore false.' Surely neither of these tallies with experience. [352:1] This, perhaps, is one that is apt to be overlooked. In order to be quite sure that the process of analysis is complete it must be supplemented and verified by the reversed process of synthesis. If a compound has been resolved into its elements, we cannot be sure that it has been resolved into _all_ its elements until the original compound has been produced by their recombination. Where this second reverse process fails, the inference is that some unknown element which was originally present has escaped in the analysis. The analysis may be true as far as it goes, but it is incomplete. The causes are 'verae causae,' but they are not all the causes in operation. So it seems to be with the analysis of the vital organism. We may be said to know entirely what air and water are because the chemist can produce them, but we only know very imperfectly the nature of life and will and conscience, because when the physiological analysis has been carried as far as it will go there still remains a large unknown element. Within this element may very well reside those distinctive properties which make man (as the moralist is _obliged_ to assume that he is) a responsible and religious being. The hypotheses which lie at the root of morals and religion are derived from another source than physiology, but physiology does not exclude them, and will not do so until it gives a far more verifiably complete account of human nature than it does at present. [354:1] Mr. Browning has expressed this with his usual incisiveness and penetration:-- 'I hear you recommend, I might at least Eliminate, decrassify my faith ... Still, when you bid me purify the same, To such a process I discern no end, Clearing off one excrescence to see two; There's ever a next in size, now grown as big, That meets the knife: I cut and cut again! First cut the liquefaction, what comes last But Fichte's clever cut at God himself?' But also, on the other hand:-- 'Where's The gain? how can we guard our unbelief? Just when we are safest, there's a sunset-touch, A fancy from a flower-bell, some one's death, A chorus ending from Euripides,-- And that's enough for fifty hopes and fears, As old and new at once as Nature's self, To rap and knock and enter in our soul ... All we have gained then by our unbelief Is a life of doubt diversified by faith, For one of faith diversified by doubt: We called the chess-board white,--we call it black.' _Bishop Blongram's Apology_. [359:1] As to the defects of the present edition, see Tischendorf, Prolegomena to _Vetus Testamentum Graece juxta LXX Interpretes_, p. liii: 'Eae vero (collationes) quemadmodum in editis habentur non modo universae graviter differunt inter se fide atque accuratione, sed ad ipsos principales testes tam negligenter tamque male factae sunt ut etiam atque etiam dolendum sit tantos numos rara liberalitate per Angliam suppeditatos criticae sacrae parum profuisse.' Similarly Credner, in regard to the use of the Codex Alexandrinus, _Beiträge_, ii. 16: 'Wahrhaft unbegreiflich und unverzeihlich ist es, dass die Herausgeber der kostbaren Kritischen Ausgabe der LXX, welcher zu Oxford vor wenigen Jahren vollendet und von Holmes und Parsons besorgt worden ist, statt cine sorgfältige Vergleichung des in London aufbewahrten Cod. Alex. zu veranstalten, sich lediglich auf die Ausgabe von Grabe beschränkt haben, dessen Kritik vielfach nicht einmal verstanden worden ist.' APPENDIX. SUPPLEMENTAL NOTE ON THE RECONSTRUCTION OF MARCION'S GOSPEL. If the reader should happen to possess the work of Rönsch, Das Neue Testament Tertullian's, to which allusion has frequently been made above, and will simply glance over the pages, noting the references, from Luke iv. 16 to the end of the Gospel, I do not think he will need any other proof of the sufficiency of the grounds for the reconstruction of Marcion's Gospel, so as at least to admit of a decision as to whether it was our present St. Luke or not. Failing this, it may be well to give a brief example of the kind of data available, going back straight to the original authorities themselves. For this purpose we will take the first chapter that Marcion preserved entire, Luke v, and set forth in full such fragments of it as have come down to us. We take up the argument of Tertullian at the point where he begins to treat of this chapter. In the fourth book of the treatise against Marcion Tertullian begins by dealing with the Antitheses (a sort of criticism by Marcion on what he regarded as the Judaising portions of the Canonical Gospel), and then, in general terms, with the actual Gospel which Marcion used. From the general he descends to the particular, and in c.6 Tertullian pledges himself to show in detail, that even in those parts of the Gospel which Marcion retained there was enough to refute his own system. Marcion's Gospel began with the descent of Jesus upon Capernaum in the fifteenth year of Tiberias. Tertullian makes points out of this, also from the account of His preaching in the synagogue and of the expulsion of the devil. After this incident Marcion's Gospel represented our Lord as retiring into solitude. It did this as it would appear in words very similar to those of the Canonical Gospel. I place side by side the language of Tertullian with that of the Vulgate (Codex Fuldensis, as given by Tregelles). I have also compared the translation in the two codd., Vercellensis and Veronensis, of the Old Latin in Bianchini's edition. It will be remembered however that Tertullian is admitted to have Marcion's (and _not_ the Canonical) Gospel before him, and he probably translates directly from that. In solitudinem procedit.... Detentus a turbis: _Oportet me,_ inquit, _el aliis civitatibus_ _annuntiare regnum dei._ Luke v. 42, 43: Ibat in desertum sertum locum ... et detinebant illum ne discederet ab eis. Quibus ille ait quia, Et aliis civitatibus oportet me evangelizare regnum dei. His discussion of the fifth chapter Tertullian begins by asking why, out of all possible occupations, Christ should have fixed upon that of fishing, to take from thence His apostles, Simon and the sons of Zebedee. There was a meaning in the act which appears in the reply to Peter, 'Thou shalt catch men,' where there is a reference to a prophecy of Jeremiah (ch. xvi. 16). By this allusion Jesus sanctioned those very prophecies which Marcion rejected. In the end the fishermen left their boats and followed Him. De tot generibus operum quid utique ad piscaturam respexit ut, ab illa in apostolos sumeret _Simonem et filios Zebedaei ... _dicens Petro _trepidanti de copiosa indagine piscium: ne time abhinc enum homines eris capiens...._ Denique _relictis naviculis secuti sunt ipsum..._ Luke v. 1-11:[1] Factum est autem cum turbae irruereut in eum et ipse stabat secus stagnum Gennesareth:[2] et vidit duas naves....[3] Ascendens in unam navem quae erat Simonis...[4] dixit ad Simonem, Duc in altum, et laxate retia vestra in capturam. [6]Et cum hoc fecissent concluserunt piscium multitudinem copiosam.... [7]Et impleverunt ambas naviculas ita ut mergerentur. [8]Quod cum videret Simon Petrus, procidit ad genua Jesu.... [9]Stupor enim circumdederat eum ... [10]similiter autem Jacobum et Johannem filios Zebedaei.... Et ait ad Simonem Jesus, Noli timere, ex hoc jam homines eris capiens. [11]Et subductis ad terram navibus relictis omnibus secuti sunt illum. For Noli timere &c., cod. a has, Noli timere, jam amodo eris vivificans homines; cod. b, Nol. tim., ex hoc jam eris homines vivificans. In passing to the incident of the leper, Tertullian argues that the prohibition of contact with a leper was figurative, applying really to the contact with sin. But the Godhead is incapable of pollution, and therefore Jesus touched the leper. It would be in vain for Marcion to suggest that this was done in contempt of the law. For, upon his own (Docetic) theory, the body of Jesus was phantasmal, and therefore could not receive pollution: so that there would be no real contact or contempt of the law. Neither, as Marcion maintained, did a comparison with the miracle of Elisha tend to the disparagement of that prophet. True, Christ healed with a word. So also with a word had the Creator made the world. And, after all, the word of Christ produced no greater result than a river which came from the Creator's hands. Further, the command of Jesus to the leper when healed, showed His desire that the law should be fulfilled. Nay, He added an explanation which conveyed that He was not come to destroy the law, but Himself to fulfil it. This He did deliberately, and not from mere indulgence to the man, who, He knew, would wish to do as the law required. Argumentatur ... _in leprosi purgationem ... Tetigit leprosum_ ... Et hoc opponit Marcion ... Christum ... verbo solo, et hoc semel functo, curationem statim repraesentasse. Quantam ad gloriae humanae aversionem pertinebat, _vetuit eum divulgare_. Quantum autem ad tutelam legis jussit ordinem impleri. _Vade, ostende te sacerdoti, et offer munus quod praecepit Moyses_.... Itaque adjecit: _ut sit vobis in testimonium_. Luke v. 12-14: [12] Ecce vir plenus lepra: et videns Jesum ... rogavit eum dicens, Domine, si vis, potes me mundare. [13] Et extendens manum tetigit illum dicens, Volo, mundare. Et confestim lepra discessit ab illo. [14] Et ipse praecepit illi ut nemini diceret, sed Vade ostende te sacerdoti, et offer pro emundatione tua sicut praecepit Moses, in testimonium illis. For emundatione in ver. 14, a has purgatione; b as Vulg. Both a and b have the form offers (see Rönsch, It. u. Vulg. p. 294), b the plural sacerdotibus. Both codd. have a variation similar to that of Marcion, ut sit etc.; a inserts hoc. Next follows the healing of the paralytic, which was done in fulfilment of Is. xxxv. 2. The miracle also itself in its details was a special and exact fulfilment of the prophecy contained in the next verse, Is. xxxv. 3. That the Messiah should forgive sins had been repeatedly prophesied, e.g. in Is. liii. 12, i. 18, Micah vii. 18. Not only were these prophecies thus actually sanctioned by Christ, but, in forgiving the sins of the paralytic, He was only doing what the Creator or Demiurge had done before Him. In proof of this Tertullian appeals to the examples of the Ninevites, of David and Nathan, of Ahab, of Jonathan the son of Saul, and of the chosen people themselves. Thus Marcion was doubly refuted, because the prerogative of forgiveness was asserted of the Messiah in the prophecies which he rejected and attributed to the Creator whom he denied. In like manner, when Jesus called Himself the 'Son of Man,' He did so in a real sense, signifying that He was really born of a virgin. This appellation too had been applied to Him by the prophet Daniel. (Dan. vii. 13, iii. 25). But if Jesus claimed to be the Son of Man, if, standing before the Jews as a man, He claimed as man the power of forgiving sins, He thereby showed that He possessed a real human body and not the mere phantasm of which Marcion spoke. _Curatur_ et _paralyticus_, et quidem in coetu, spectante populo... Cum redintegratione membrorum virium quoque repraesentationem pollicebatur: _Exsurge et tolle grabatum tuum;_--simul et animi vigorem ad non timendos qui dicturi erant: _Qui dimittet peccata nisi solus deus?_... Cum Judaei merito retractarent non posse hominem _delicta dimittere_ sed _deum solum_, cur... _respondit, habere eum potestatem dimittendi delicta_, quando et _filium hominis_ nominans hominem nominaret? Luke v. 17-26: [17] Et factum est in una dierum et ipse sedebat docens.... [18] Et ecce viri portantes in lecto hominem, qui erat paralyticus, et quaerebant eum inferre... [19] et non invenientes qua parte illum inferrent prae turba,... per tegulas... summiserunt illum cum lecto in medium ante Jesum. [20] Quorum fidem ut vidit, dixit, Homo, remittuntur tibi peccata tua. [21] Et coeperunt cogitare Scribae et Pharisaei, dicentes, Quis est hic qui loquitur blasphemias? quis potest dimittere peccata nisi solus deus? [22] Ut cognovit autem Jesus cogitationes eorum, respondens dixit ad illos. ... [23] Quid est facilius dicere, Dimittuntur tibi peccata, an dicere, Surge et ambula? [24] Ut autem sciatis quia filius hominis potestatem habet in terra dimittere peccata, ait paralytico, Tibi dico, surge, tolle lectum tuum et vade in domum tuam. [25] Et confestim surgens ... abiit in domum suam. Grabatum is the reading of a in ver. 25. Marcion drew an argument from the calling of the publican (Levi)-- one under ban of the law--as if it were done in disparagement of the law. Tertullian reminds him in reply of the calling and confession of Peter, who was a representative of the law. Further, when he said that 'the whole need not a physician' Jesus declared that the Jews were whole, the publicans sick. _Publicanum_ adlectum a domino ... dicendo, _medicum sanis non esse necessarium sed male habentibus_... Luke v. 27-32: [27] Et post hoc exiit et vidit publicanum ... et ait illi, Sequere me.... [30] Et murmurabant Pharisaei et Scribae eorum... [31] et respondens Jesus dixit ad illos, Non egent qui sani sunt medico sed qui male habent. The question respecting the disciples of John is turned against Marcion, as a recognition of the Baptist's mission. If John had not prepared the way for Christ, if he had not actually baptized Him, if, in fact, there was that diversity between the two which Marcion assumed, no one would ever have thought of instituting a comparison between them or the conduct of their disciples. In His reply, 'that the children of the bridegroom could not fast,' Jesus virtually allowed the practice of the disciples of John, and excused, as only for a time, that of His own disciples. The very name, 'bridegroom,' was taken from the Old Testament (Ps. xix. 6 sq., Is. lxi. 10, xlix. 18, Cant. iv. 8); and its assumption by Christ was a sanction of marriage, and showed that Marcion did wrong to condemn the married state. Unde autem et Joannes venit in medium?... Si nihil omnino administrasset Joannes ... nemo _discipulos Christi manducantes et bibentes_ ad formam _discipulorum Joannis assidue jejunantium et orantium_ provocasset.... Nunc humiliter reddens rationem, quod _non possent jejunare filii sponsi quamdiu cum eis esset sponsus, postea vero jejunaturos_ promittens, _cum ablatus ab eis sponsus esset_. Luke v. 33-35: [33] At illi dixerunt ad eum, Quare discipuli Johannis jejunant frequenter et obsecrationes faciunt, ... tui autem edunt et bibunt? [34] Quibus ipse ait, Numquid potestis filios sponsi dum cum illis est sponsus facere jejunare? [35] Venient autem dies cum ablatus fuerit ab illis sponsus, tune jejunabunt in illis diebus. In ver. 33, for obsecrationes a has orationes, and for edunt manducant: a and b also have quamdiu (Vulg. cum) in ver. 35. Equally erroneous was Marcion's interpretation of the concluding verses of the chapter which dealt with the distinction between old and new. He indeed was intoxicated with 'new wine'--though the real 'new wine' had been prophesied as far back as Jer. iv. 4 and Is. xliii. 19--but He to whom belonged the new wine and the new bottles also belonged the old. The difference between the old and new dispensations was of developement and progression, not of diversity or contrariety. Both had one and the same Author. Errasti in illa etiam domini pronuntiatione qua videtur nova et vetera discernere. Inflatus es _utribus veteribus_ et excerebratus es _novo vino_: atque ita _veteri_, i.e. priori evangelio _pannum_ haereticae _novitatis adsuisli ... Venum novum_ is _non committit in veteres utres_ qui et veteres utres non habuerit, et _novum additamentum nemo inicit veteri vestimento_ nisi cui non defuerit vetus vestimentum. Luke v. 36-38: [36] Dicebat autem et similitudinem ad illos quia nemo commissuram a vestimento novo inmittit in vestimentum vetus.... [37] Et nemo mittit vinum novum in utres veteres.... [38] Sed vinum novum in utres novos mittendum est. Of the phrases peculiar to Tertullian's version of Marcion's text, a has pannum (-no) and adsuisti (-it). It is observed that Tertullian does not quote verse 39, which is omitted by D, a, b, c, c, ff, l, and perhaps, also by Eusebius. Two of the Scholia of Epiphanius (Adv. Haer. 322 D sqq.), nos. 1 and 2, have reference to this chapter. [Greek: Echul. a. Apelthon deixon seauton to hierei kai prosenenke peri tou katharismou sou, kathos prosetaxe Mousaes, hina ae marturion touto humin.] Luke v. 14. [Greek: Apeltheon deixon seauton to hierei, kai prosenenke peri tou katharismou sou, kathos prosetaxen Mousaes, eis marturion autois.] v.l. [Greek: hina eis marturion] (D'1, [Greek: ae] D'2) [Greek: humin touto] D, (a, b), c, ff, l. The comment of Epiphanius on this is similar to that of Tertullian. To bid the leper 'do as Moses commanded,' was practically to sanction the law of Moses. Epiphanius expressly accuses Marcion of falsifying the phrase 'for a testimony unto them.' He says that he changed 'them' to 'you,' without however, even in this perverted form, preventing the text from recoiling upon his own head [Greek: diestrepsas de to rhaeton, o Markion, anti tou eipein 'eis marturion autois' marturion legon 'humin.' kai touto saphos epseuso kata taes sautou kephalaes]. [Greek: Echol. B'. Hina de eidaete hoti exousian echei ho uhios tou anthropou aphienai hamartias epi taes gaes.] Luke v. 24. [Greek: Hina de eidaete hoti exousian echei ho uhios tou anthropou epi taes gaes aphienai hamartias.] In this order, [Hebrew aleph], A, C, D, rel., a, c, e, Syrr. Pst. and Hcl., (Memph.), Goth., Arm., Aeth.; [Greek: ex. ech.] after [Greek: ho, hu. t. a.], B, L, [Greek: Xi symbol], K, Vulg., b, f, g'1, ff, l. By calling Himself 'Son of Man,' Epiphanius says, our Lord asserts His proper manhood and repels Docetism, and, by claiming 'power upon earth,' He declares that earth not to belong to an alien creation. Reverting to Tertullian, we observe, (1) that the narrative of the draught of fishes, with the fear of Peter, and the promise _in this form_, 'Thou shalt catch men,' ([Greek: Mae phobou apo tou nun anthropous esae zogron]; the other Synoptists have, [Greek: Deute opiso mou, kai poiaeso humas halieis anthropon]), are found only in St. Luke; (2) that the second section of the chapter, the healing of the leper, is placed by the other Synoptists in a different order, by Mark immediately after our Lord's retirement into solitude (= Luke iv. 42-44), and by Matthew after the Sermon on the Mount; the phrase [Greek: eis marturion autois] is common to all three Gospels, but in the text of St. Luke alone is there the variant Ut sit vobis &c.; (3) that, while the remaining sections follow in the same order in all the Synoptics, still there is much to identify the text from which Tertullian is quoting with that of Luke. Thus, in the account of the case of Levi, the third Evangelist alone has the word [Greek: telonaen] (=publicanum) and [Greek: hugiainontes] (=sani; the other Gospels [Greek: ischontes] =valentes); in the question as to the practice of the disciples of John, he alone has the allusion to prayers ([Greek: deaeseis poiountai]) and the combination 'eat and drink' (the other Gospels, [Greek: ou naesteyousin]): he too has the simple [Greek: epiblaema], for [Greek: epiblaema rhakous agnaphou]. It seems quite incredible that these accumulated coincidences should be merely the result of accident. But this is only the beginning. The same kind of coincidences run uniformly all through the Gospel. From the next chapter, Luke vi, Marcion had, in due order, the plucking of the ears of corn on the sabbath day ('rubbing them with their hands,' Luke and Marcion alone), the precedent of David and his companions and the shewbread, the watching _of the Pharisees_ (so Luke only) to see if He would heal on the sabbath day, the healing of the withered hand--with an exact resemblance to the text of Luke and divergence from the other Gospels (licetne animam liberare an perdere? [Greek: psuchaen apolesai] Luke, [Greek: apokteinai] Mark), in the order and words of Luke alone, the retreat into the mountain for prayer, the selection of the twelve Apostles, and then, in a strictly Lucan form and introduced precisely at the same point, the Sermon on the Mount, the blessing on 'the poor' (not the 'poor in spirit'), on those 'who hunger' (not on those 'who hunger and thirst after righteousness'), on those 'who weep, for they shall laugh' (not on those 'who mourn, for they shall be comforted'), with an exact translation of St. Luke and difference from St. Matthew, the clause relating to those who are persecuted and reviled: then follow the 'woes;' to the rich, 'for ye have received your consolation;' to 'those who are full, for they shall hunger;' to 'those who laugh now, for they shall mourn:' and so on almost verse by verse. It is surely needless to go further. There are indeed very rarely what seem to be reminiscences of the other Gospels (e.g. 'esurierunt discipuli' in the parallel to Luke vi. 1), but the total amount of resemblance to St. Luke and divergence from St. Matthew and St. Mark is overwhelming. Of course the remainder of the evidence can easily be produced if necessary, but I do not think it will long remain in doubt that our present St. Luke was really the foundation of the Gospel that Marcion used. INDEX I. References to the Four Gospels. The asterisk indicates that the passage in question is discussed in some detail. _St. Matthew._ I. 1 2-6 18* 18 ff 18-25 21 23 II. 1 1-7 1-23 2 5,6 6 11 12 13 13-15 16 17,18 18 22. III. 2 4 8 10 11,12 15* 16 18 IV. 1 8-10 9 10 11 17 18 23 V. 1-48 3 4,5* 7* 8 10* 11 13,14 14 16* 17 17,18 18* 20 21-48 22 28 29 29,30 29,32 32 34* 37* 38,39 39,40 41 42 44,45 45* 46* 48 VI. 1 1-34 6 8 10 13 14 19 19,20 20 21 25-27 25-37 32* 32,33 VII. 1-29 2 6 7 9-11* 12 13,14* 15* 16 19 21* 22 22,23 28,29 VIII. 9 11 11,12 17 26 28-34 IX. 1-8 13* 16 17 22 29-31 33 X. 1 8 10 11* 13 15 16* 22 26 28* 29,30 33 38,39 40 XI. 5 7 10 11 12-15 18 26 25-27 27* 28 XII. 1-8* 7 9-14* 17-21 18-21 24 25* 26 31,32 34 41 42 43 48 XIII. 1-58 3 3ff 5 11 15 16 24-30 25 26* 34 35 37-39 38 39 42,43 XIV. 1 3 3-12 6 XV. 4-6 4-8* 4-9 8* 13 15 17 20 21-28 26 36 XVI. 1 1-4 4 15-18 16* 19 21 24 24,25 26 XVII. 3 5 11 11-13* 12,13 13 XVIII. 1-35 3* 6 7 8 8,9 10 19 XIX. 4 6* 8* 9 10-12 11,12* 12* 13 16,17* 17 19 22 26* XX. 8 16 19 20-28 XXI. 1 5 12,13 16 20-22 23 33 42 XXII. 9 11 14* 21 24 29 30 32 37 38 39 40 44* XXIII. 2 2,3 5 10 13 15 18 20 23 24 25 25,26* 27 29 35 XXIV. 1-51 3 14 45-51* XXV. 1-46 14-30 21 26,27 34 41* XXVI. 1-75 17,18 24* 30 31* 36,37 38 39 41 43 56 56,57 57 64* XXVII. 9 9,10* 11f. 14 35 39ff 42 43 46 57-60 XXVIII. 1 12-15 19. _St. Mark._ I. 1 2 4 17 22 24 26 II. 23-28* 28 III. 1-6* 17 23 25 29 IV. 1-34 11 12 33,34 34* V. 1-20 31 VI. 3 11 14 17-29 VII. 6* 6-13 7 10,11 11-13 13 21,22 24-30 VIII. 29 31 34 IX. 7 21 43 47 X. 5 5,6 6 8 9 17 18 19 21 22 27* 37-45 XI. 20-26 XII. 17 20 24 27* 29* 30 38-44 XIII. 2* 22 XIV. 12,13 12-14 40 51,52 XV. 14 34 XVI. 14-16 _St. Luke._ I. 1-4 1-80 3 6 7 7-10 8 9 12 13 15 17 18,19 19 20 20-22 21 23 24 26 27 28 29 31 32 33 34 34,35 35* 36 39 41 48 55 56 57 61 62 64 67 69 73 74 76 77 78 80 II. 1,2 1-52 4 6 7 8 11 13 14 15 16 18 19 20 21 21,22 22 24 25 26 27 28 29 33 34 35 36 37 39 40 41 42 43 45 46 48,49 49 50 51 52 66 III. 1 1-38 3 12-14 13 15 16 16,17 17 19 20 21 21,22 22 23 31-34 IV. 1 1-13 4 6 6-8 7 8 10 13 14 16 17 17-20 18,19 19 20 24 25 32 42,43 42-44 V. 1 1-11 1-39 12-14 14 17-26 24 27-32 32 33-35 36-38 39 VI. 1 1-5* 1-49 6-11* 13 14* 20* 27,28 29 30 31 32 34 35 36 36,37 36-38* 37,38 45 46* VII. 2* 8 11-18 12* 24-28 26 27 28 29-35 30 35 36-38 VIII. 1-3 5 10 19 23 26-39 41 IX. 5 7 17,18 20 22 55 57,58 60 61 61,62 62 X. 3 5,6 7* 10-12 16 18 19* 20 21 21,22 22 23 24 25 37 XI. 2 9 11-13* 14 17 22 29-32 32 39 42 47 49-51 52 XII. 4,5* 6,7 9 10 14 22-24 30 38 42-46* 48 50 XIII. 1 sqq. 1-9 6 7 7-8 24* 26,27 27 28 28,29 29 29-35 31-35 33 34 XIV. 27 XV. 4 8 11-32 13 14 17 18 20 22 24 25 26 29 XVI. 12 16 17* XVII. 1,2* 2 5-10 9 9,10 XVIII. 6-8 18,18 19 27* 31 31-34 34 35-43 XIX. 5 9 17 22,23 29 29-48 33-39 35 37 37-48 38 41 42 43 46 47 XX. 9 9-l8 14 17 19 21 22 22-25 24 25 35,36 35 37,38 38 XXI. 1-4 4 18 21 21,22 22 27 28 34 XXII. 9-11 16-18 17 18 18-36 19 19,20 28-30 30 35-38 37 38 42-44 43,44* 53,54 66 XXIII. 1 ff. 2 5 7 34 35 46 XXIV. 1 ff. 21 26 32 38,39 39* 40 42 46 47-53 49 50 5l 52 53 _St. John._ I. 1,2 1-3 3* 4 5* 9 13 14 18 19 19,20* 23* 28 II. 4 16,17 III. 3-5* 5* 6 8 12 14 16 36 IV. 6 V. 2 3,4 4 8 17 18 43 46 VI. 15 39 51 53 54* 55* 70 VII. 8 38 42 VIII. 17 40 44 IX. 1-3* X. 8 9* 23,24 27* 30 XI. 54 XII. 14,15 22 27 30 40 41 XIII. 18 XIV. 2 6 10 XV. 25 XVI. 2* 3 XVII. 3 11,12 14* XVIII. 36 XIX. 36 37* INDEX II. Chronological and Analytical. _Writer_. | _Works Extant_. | _Date_ | _Evangelical Documents | | A.D. | used_. | | | Clement of |One genuine Epistle | c.95- |Traces, perhaps Rome. | addressed to the | 100. | probable of the three | Philippians. | | Synoptics. | | | Barnabas. |Pseud-egraphical | c.100- |Probably St. Matthew, | Epistle | 125. | perhaps St. Luke, | | | possibly the fourth Gospel. | | | Ignatius. |Three short Epistles,| 107 or |Probably St. Matthew, | probably genuine. | 115. | and perhaps St. John. | [Spurious, S.R.] | | | | | |Seven short Epistles,| |Probably St. Matthew, | perhaps genuine. | | perhaps also St. John. | [Spurious, S.R.] | | | | | Hermas. |Allegorical work, | c.135- |No distinct traces of | entitled the | 140. | any writing of Old or | 'Shepherd.' | | New Testament. | | | Polycarp. |Short Epistle to | c.140- |Doubtful traces of | Philippians, | 155. | St. Matthew, probable | probably genuine. | | of 1 John. | [Spurious, S.R.] | | | | | Presbyters. |Quoted by Irenaeus. | c.140? |Probably St. John. | | | Papias. |Short fragments in | +155. |Some account of | Eusebius. |[see pp.| works written by | |145, 82;| St. Matthew and | |164-167,| St. Mark, but | |S.R.] | probably not our | | | present Gospels in | | | their present form. | | | Basilides. }|Allusions, not | c.125. |Certain use of }| certain, in | | St. Luke and St. John, }| Hippolytus, Clem. | | perhaps probably by Basilidians.}| Alex., Epiphanius, | | Basilides himself. | | | Marcion. |Copious references | c.140. |Certainly the third | in Tertullian and | | Gospel, with text | Epiphanius. | | already corrupt. | | | Justin |Two Apologies and | +148. |Three Synoptic Martyr. | Dialogue against | [166- | Gospels either | Tryphon. | 167, | separately or in | | S.R.] | Harmony, probably the | | | fourth Gospel, and also | | | an Apocryphal Gospel or | | | Gospels; text showing | | | marks of corruption. | | | |Old Latin translation| c.150. |Four Canonical | of N.T. | | Gospels, with | | | corrupt text. | | | Valentinus. }|Allusions, not | c.140. |References to all four }| certain in | | Gospels, but not clear Valentinians}| Hippolytus, &c. | before | by whom made. | | 178. | | | | Clement. |Nineteen pseudo- | c.160? |Four Canonical Gospels | epigraphical | | (possibly in a | | | Harmony), with other | | | Apocryphal sources | | | to some extent. | | | Hegesippus. |Few fragments |fl.157- |Apparent traces of | chiefly preserved | 180. | St. Matthew and | by Eusebius. | | St. Luke. | | | Tatian. |Few allusions, |fl.150- |Diatessaron, |'Address to Greeks.' | 170. | probably consisting | | | of our four Gospels, | | | quotations from | | | St. John in Orat. | | | ad Graec. | | | |Old Syriac | c.160? |Four Canonical Gospels, | Translation of N.T. | | with corrupt text. | | | |Muratorian Fragment | c.170. |Four Gospels as | | | Canonical. | | | Ptolomaeus. |Allusions in | before |Clear references | Irenaeus, &c., | 178. | to St. Matthew and | fragments in | | St. John. | Epiphanius. | | | | | Heracleon. |Allusions in | before |Third and fourth | Irenaeus, &c., | 178. | gospels. | fragments in Origen.| | | | | Melito. |Few slight fragments.| c.176. |Doubtful indirect | | | allusions to Canon | | | of N.T. | | | Apollinaris. |Two slight fragments.| 176- |Allusion to | | 180. | discrepancy | | | between Gospels, | | | fourth Gospel. | | | Athenagoras. |An Apology and tract | c.177. |One fairly clear | on the Resurrection.| | quotation from | | | St. Matthew, | | | perhaps from | | | St. Mark and | | | St. John. | | | Churches of |An Epistle. | 177. |Clear allusions to Vienne and | | | St. Luke and St. John, Lyons. | | | perhaps also to | | | St. Matthew. | | | Celsus. |Fragments in Origen. | c.178. |Somewhat vague traces | | | of all four Gospels. | | | Irenaeus. |Treatise 'Against | c.140- |Four Gospels as | Heresies.' | 202. | Canonical, with | | | corrupt text. | | | Clement of |Several considerable |fl.185- |Four Gospels as Alexandria | works. | 211. | Canonical, with | | | corrupt text. | | | Tertullian. |Voluminous works. |fl.198- |Four Gospels as | | 210. | Canonical, with | | | corrupt text. 
4319	----	Copyright 2001 by J. Clontz The Gospels in Four Part Harmony By J. Clontz Copyright 2001 by J. Clontz All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system without written permission of the author, except for the inclusion of brief quotations in a review. Contact Information: clontzjm@hotmail.com Foreword This book is based on an ancient manuscript known as MS Pepys 2498 of which one copy is known to exist and is kept at Cambridge University Library in England. The original source of MS Pepys 2498 (referred to as the Pepys Gospel or the Pepys Gospel Harmony) is unknown but some scholars have theorized that it may be as old as Christianity itself. One of the more interesting conclusions concerning Jesus based on the Pepys Gospel Harmony (PGH) sequence is that Jesus was a North Palestinian Essene associated with the Damascus Covenant found at Qumran in Palestine and Genizah in Egypt. Furthermore, it has been proposed that Jesus held the office of Messiah defined in the Damascus Covenant and His goal as well as that of the other Damascus Covenant Essenes was to convert the Pharisaical Jews of Judea which they viewed as the lost sheep of Israel to the Essene sect of Judaism. The sequence of events in the gospels as depicted in the PGH shows John the Baptist and Jesus converting Judean Jews through baptism in the wilderness of Judea. Jesus has an altercation at the temple in Jerusalem and John is arrested. After John's arrest, Jesus heads north all the way to Capernaum where he gathers followers numbering in the thousands. After John's death, Jesus makes a final journey to Jerusalem and once more he and his followers from Northern Palestine convert Judean Jews. The Pharisaical leaders of the Judean Jews plot to kill Jesus and put an end to His teaching. Thus, the PGH sequence of the canonical gospels depicts what some scholars believe to have been a sectarian struggle between the Essenes who adhered to the Damascus Covenant in Northern Palestine and the Pharisaical Jews in Judea for religious leadership of all Israelites. The Pharisaical Jews in Judea were looking for a Messiah to vanquish their enemies, Rome and the Herodians, and therefore rejected Jesus as their Messiah. Whereas, the Essenes were looking for a Messiah to vanquish their enemies, death, poverty, disease and infirmity, and therefore hailed Jesus as their Messiah. Below are some important academic notes concerning the PGH sequence of the gospels: The PGH mentions the city of Gerasa which was an ancient city in Palestine which was destroyed by the 10th Roman legion Firensis in AD 70. Only the very oldest existing manuscripts of the canonical gospels mention the city of Gerasa while later manuscripts refer to the area as the land of the Gerasenes. Thus the author of the original source of the PGH may have lived prior to AD 70. The sequence of the PGH also parallels many aspects of the theoretical "Q" text. The Greek texts of Matthew and Luke in some areas are letter for letter matches which have led some scholars to theorize that at one time a single text "Q" was formed from an early form of Matthew and of Luke and then later portions of our modern forms of Matthew and Luke were copied from this single gospel text. Additionally, in the modern text of Luke the "Parable of the Lamp" occurs in both Chapter 8 and Chapter 11. It has been theorized that an early text that contained Luke had only one "Parable of the Lamp" and that the parable was either cut in half or duplicated in our modern texts. The PGH sequence combines portions of Luke Ch. 8 and 11 and only has a single account of the "Parable of the Lamp" just as some scholars have theorized would've existed in the single gospel forerunner of the modern text of Luke. Scholars have also theorized that the "Q" text would've been constructed into categories and composed of lists such as a list of parables. This idea was formulated in part based on the gospel of Thomas found at Nag Hammadi. The PGH does form the gospel account into categories or groupings and there are two major groupings of parables in its sequence just as theorized for the "Q" text. The event sequence of the PGH also enhances the account of the four gospels. The sequence produces cause and effect relationships between events and the interactions of various individuals with each other and with Jesus. For instance, The PGH sequence contains both Mary Magdalene's conversion and subsequent discipleship (this is in the modern gospel texts but is somewhat obscured due to their non-chronological sequence). Thus Mary Magdalene plays a major role in the account of Jesus which is implied by many ancient sources such as the gospel of Thomas but not highlighted by the canonical gospels in their present sequence. The same is true for the significance of John the Baptist in Jesus' ministry. In the PGH sequence, John the Baptist is portrayed as an important ally of Jesus' ministry and his arrest and later death are both pivotal moments in Jesus ministry as portrayed by the PGH sequence. The importance of John the Baptist in the ministry of Jesus is implied by many ancient sources and that importance is vividly depicted in Jesus' ministry using the PGH sequence of the canonical gospels. Moreover, the PGH is the only manuscript in existence which depicts an error free chronological sequence for the events in the life of Jesus as portrayed in the four canonical gospels. The four canonical gospels make no claim to being written in chronological sequence. There are historical/traditional accounts that indicate that the four canonical gospels were not written in chronological order. For instance, Papias (AD 135) indicated that Mark was not in any particular order. An engineered reconstruction of the chronological order of the gospels indicates that while several sequences are possible -- the sequence of the modern gospels is not in chronological order. For instance, the passage in Mark 3:13-19 not only precedes the passage in Mark 3:20-31 by over a dozen events but in fact several passages in Mark actually occur between Mark 3:13-19 and Mark 3:20- 31. Also, while there have been many modern attempts to reconstruct the sequence of the events of Jesus life as narrated in the four canonical gospels none of these reconstructions has as many parallels to the theoretical "Q" text as the PGH. Furthermore the theory for the "Q" text was first proposed in the 1800's and the PGH manuscript predates the "Q" text theory by 400 years. Thus the best candidate to date for the "Q" text sequence is the PGH manuscript. More importantly, the best manuscript for a chronological depiction of the actual sequence of events in the life of Jesus is The Pepys Gospel Harmony MS 2498. Acknowledgements The biblical text for this book is from The Common Edition of the New Testament by T. E. Clontz and I would like to thank my brother for allowing me to use his book. Many of the section headings for this book come from The Pepysian Gospel Harmony, 1922 Oxford edition; Margery Goates, Editor. I am also deeply indebted to Margery Goates for her invaluable analytical summary of the Pepys Gospel Harmony. Her analytical summary of the entire work showing the parallel passages from the canonical gospels made this book possible. I would also like to thank Yuri Kuchinsky -- author of The Magdalene Gospel and the moderator for loisy@yahoogroups.com, an email group devoted in part to discussing the Pepys Gospel Harmony. Yuri's herculean efforts in maintaining a web site for the Pepys Gospel Harmony first brought my attention to the existence of this priceless manuscript and the marvels of its contents. And finally, I would like to thank the unknown author of the Pepysian Gospel Harmony MS 2498 for bringing me joy. About the Author J. Clontz is an award winning writer and speaker who has been published in Canada, the United Kingdom, and the United States. Clontz is listed in Marquis Who's Who in America and A Directory of American Poets and Fiction Writers. Previous publications include: C. S. Lewis's Grief After the Death of Joy, 1998 Women and the Cross, 1997 Karl Barth's Moment, 1997 New Psalms, 1996 Karl Barth's Pontius Pilate, 1996 Table of Contents Part 1 - IN THE BEGINNING 1.10 The Gospel LK 1:1-4 1.20 God Became Man in Jesus Christ JN 1:1-18 2.10 Gabriel appears to Zechariah LK 1:5-25 2.20 Gabriel visits the Virgin Mary LK 1:26-38 2.30 Mary Visits Elizabeth LK 1:39-56 2.50 Joseph is Reassured in a Dream MT1:18-25A 2.60 The Birth of John the Baptist LK 1:57-80 3.10 Joseph and Mary go to Bethlehem, Jesus is born, Angels Appear to the Shepherds LK 2:1-21 3.20 The Genealogy of Jesus Christ MT 1:1-17 3.30 The Visit of the Magi MT 2:1-12 4.10 Simeon and Anna's blessings LK 2:22-39 5.10 The Flight into Egypt MT 2:13b-23 5.20 Jesus Grows in Stature LK 2:40 6.10 Jesus among the Teachers LK 2:41-52 Part 2 - BAPTISM 7.10 John the Baptist Preaches Repentance MT 3:1-17 MK 1:1-11 LK 3:1-18, 21-22 JN 1:19-28 8.10 The Fasting and Temptation of Jesus MT 4:1-11 MK 1:12-13 LK 4:1-13 8.20 The Genealogy of Jesus Christ LK 3:23-38 9.10 John the Baptist's Witness - Behold the Lamb of God! JN 1:29b-51 10.10 The Marriage Feast in Cana of Galilee JN 2:1-12 11.10 The Purging of the Temple JN 2:13-25 11.20 Spiritual Rebirth - Nicodemus, a Ruler of the Jews JN 3:1-21 12.10 John's Further Witness to Jesus - He must Increase...I must Decrease JN 3:22-36 13.10 The Imprisonment of John the Baptist LK 3:19-20 13.20 Jesus Leaves Judea for Galilee after John's Arrest MT 4:12 JN 4:1-3 13.30 Passing through Samaria, Jesus Converts the Woman at the Well and many Other Samaritans JN 4:4-42 13.50 Beginning of the Ministry of Jesus in Galilee MK 1:14 LK 4:14-15 JN 4:43-45 14.10 Healing of the Official's Son in Galilee JN 4:46-54 15.10 Miraculous Draught of Fishes - the Call of Peter, James and John LK 5:1-11 16.10 Jesus Returns to Nazareth LK 4:16-30 16.20 Jesus Leaves Nazareth MT 4:13-17 MK 1:15 LK 4:31a 17.10 The Second Call of Andrew, Peter, James and John MT 4:18-22 MK 1:16-20 18.10 Jesus Casts out a Demon MK 1:21-28 LK 4:31b-37 18.20 Cure of Simon's Wife's Mother and Other Sick People MT 8:14-17 MK 1:29-38 LK 4:38-43 18.40 Preaching throughout all of Galilee MT 4:23-25 MK 1:39 LK 4:44 19.20 Jesus Crosses the Lake with his Disciples and Calms a Storm MT 8:18-27 MK 4:35-41 LK 8:22-25 18.40 Jesus Cures the Demoniacs MT 8:28-34 MK 5:1-20 LK 8:26-40 20.10 Jesus Heals a Paralytic let Down Through the Roof MT 9:1-8 MK 2:1-12 LK 5:17-26 20.20 The Call of Matthew MT 9:9-13 MK 2:13-17 LK 5:27-32 20.30 Jesus answers Objections as to his not Fasting MT 9:14-17 MK 2:18-22 LK 5:33-39 21.10 Jesus Raises Jairus' daughter and heals a Woman with an issue of Blood MT 9:18-26 MK 5:21-43 LK 8:40-56 22.10 Jesus heals two blind men and Casts out a Demon MT 9:27-34 23.10 Jesus Preaches to, and is Rejected by, his own Countrymen MK 6:1-6a 24.10 Preaching and Healing in Galilee MK 6:6b 24.20 The Calling of the Twelve Apostles MK 3:13-19a Part 3 - SERMON ON THE MOUNT 24.30 The Sermon on the Mount MT 5:1-16 25.10 A Level Place LK 6:17-26 25.20 The Law and the Prophets MT 5:17-20 25.30 You Shall not Kill MT 5:21-26 25.31 You Shall not Commit Adultery MT 5:27-32 25.32 You Shall not Swear Falsely MT 5:33-37 25.33 Do Not Resist One Who is Evil MT 5:38-42 25.34 Love Your Enemies MT 5:43-48 LK 6:27-36 25.35 When You Give Alms MT 6:1-4 25.36 When you Pray MT 6:5-15 25.37 When you Fast MT 6:16-18 25.38 Do not Lay up for Yourselves Treasures on Earth MT 6:19-24 25.39 Do not be Anxious About Your Life MT 6:25-34 25.40 Judge Not MT 7:1-5 LK 6:37-42 25.41 Do not Give Dogs What is Holy MT 7:6 25.42 Ask and it Will be Given to You MT 7:7-12 25.43 Enter by the Narrow Gate MT 7:13-14 25.44 You Shall Know Them by Their Fruits MT 7:15-27 LK 6:43-49 25.44 Conclusion of the Sermons MT 7:28-29 26.10 A Leper is Healed Near Capernaum MT 8:1-4 MK 1:40-45 LK 5:12-16 Part 4 - AFTER THE SERMON ON THE MOUNT 27.10 The Healing of the Centurion's Servant MT 8:5-13 LK 7:1-10 28.10 Jesus Charges the Twelve Apostles and Sends Them Forth MT 9:35-11:1 MK 6:7-13 LK 9:1-6 29.10 The Widow's Son Raised From the Dead at Nain LK 7:11-17 30.10 John the Baptist (in prison) Sends Doubting Disciples to Jesus MT 11:2-19 LK 7:18-35 31.10 The Anointing of Jesus Feet in the House of Simon the Pharisee LK 7:36-8:3 32.10 Jesus Charges the Seventy Disciples and Sends Them Forth MT 11:20-24 LK 10:1-16 33.10 The Return of the Disciples from Their Mission MT 11:25-30 LK 10:17-24 Part 5 - AFTER THE RETURN OF THE SEVENTY DISCIPLES 34.10 The Parable of the Good Samaritan LK 10:25-37 35.10 Mary and Martha LK 10:38-42 36.10 Jesus Teaches the Disciples How to Pray (The Parable of the Importunate Friend) LK 11:1-13 37.10 The Disciples Pluck Ears of Corn on the Sabbath MT 12:1-8 MK 2:23-28 LK 6:1-5 38.10 The Healing of a Paralyzed Hand on the Sabbath MT 12:9-14 MK 3:1-5 LK 6:6-10 39.10 A Hostile Council of Pharisees - Jesus Withdraws MT 12:14-21 MK 3:6-12 LK 6:11 40.10 Jesus Heals and the Pharisees Seek a Sign MT 12:22-45 MK 3:20-31 LK 11:14-32 40.20 The Brethren of Christ MT 12:46-50 MK 3:31-35 LK 8:19-21 41.10 Woe to the Pharisees LK 11:37-54 42.10 The Parable of the Rich Man LK 12:1-59 43.10 The Parable of the Fig Tree LK 13:1-9 44.10 Jesus Heals a Woman on the Sabbath LK 13:10-17 Part 6 - PARABLE OF THE SOWER AND OTHER PARABLES 45.10 The Parable of the Sower MT 13:1-9 MK 4:1-9 LK 8:4-8 45.11 The Secrets of the Kingdom of Heaven MT 13:10-17 MK 4:10-12 LK 8:9-10 45.12 The Parable of the Sower Explained MT 13:18-23 MK 4:13-20 LK 4:11-15 45.13 The Parable of the Wheat and the Weeds MT 13:24-30 45.14 The Parable of the Lamp MK 4:21-25 LK 8:16-18 LK 11:33-36 45.141 The Parable of the Scattered Seed MK 4:26-29 45.15 The Parable of the Mustard Seed MT 13:31-32 MK 4:30-32 LK 13:18-19 45.16 The Parable of the Leaven MT 13:33 LK 13:20-21 45.17 He Did Not Speak Without a Parable MT 13:34-35 MK 4:33-34 45.18 The Explanation of the Parable of the Wheat and the Weeds MT 13:36-43 45.19 Parable of the Treasure Hidden in a Field MT 13:44 45.191 Parable of the Pearl of Great Price MT 13:45-46 45.192 Parable of the Fishing Net MT 13:47-50 45.193 Parable of the Householder MT 13:51-52 46.10 Jesus Preaches to and is Rejected by his own Countrymen MT 13:53-58 Part 7 - TWO FEASTS IN JERUSALEM AND TWO FEEDINGS OF MULTITUDES 47.10 Jesus goes to a Feast in Jerusalem. He Cures an Infirm man by the Cisterns with the Five Porches. The Jews Seek to Kill Jesus. JN 5:1-47 48.10 Herodias Dances Before Herod. MT 14:3-11 MK 6:17-28 48.20 The Apostles Return and Jesus Withdraws with them to a Desert Place. MT 14:12-13a MK6:29-32 LK 9:10 JN 6:1,3 49.10 The People Follow and Jesus Comes Down From the Mountain to Meet Them. The Feeding of the Five Thousand. At Night Jesus Walks upon the Lake. MT 14:13b-33 MK 6:33-52 LK 9:11-17 JN 6:2,4-21 50.10 Healing in Gennesaret MT 14:34-36 MK 6:53-56 49.20 The Miraculously fed Multitude Seek Him at Capernaum. Peter's Confession. JN 6:22-47 51.10 Jesus Teaches the Real Causes of Defilement and Discourses on Pharisaic Traditions MT 15:1-20 MK 7:1-23 52.10 Jesus Heals the Canaanite's Daughter MT 15:21-28 MK 7:24-30 53.10 Jesus Heals a Deaf and Dumb Man and Works Other Miracles MT 15:29-31 MK 7:31-37 54.10 The Feeding of the Four Thousand MT 15:32-39a MK 8:1-10 55.10 The Pharisees Ask for a Sign MT 16:1-4 MK 8:11-12 56.10 Jesus Warns the Disciples of the Pharisees, Sadducees, and Herodians MT 16:5-12 MK 8:13-21 57.10 Jesus Heals a Blind man at Bethsaida MK 8:22-26 58.10 Herod's Fear of Jesus MT 14:1-2 MK 6:14-16 LK 9:7-9 59.10 Jesus Goes to the Feast Secretly. He Teaches in the Temple. Officers are Sent to Arrest Him. An Adulteress is Brought Before Jesus. A Blind Man is Restored to Sight. Jesus Claims to be the Son of God. JN 7:1 - 10:21 59.20 The Evils of the Pharisees MT 23:1-39 MK 12:38-40 LK 20:45-47 60.10 Jesus Questions His Disciples. Peter's Confession. Jesus Warns His Disciples of His Coming Passion MT 16:13-28 MK 8:27 - 9:1 LK 9:18-27 Part 8 - THE TRANSFIGURATION 61.10 The Transfiguration. Jesus Casts a Deaf and Dumb Spirit out of a Child. MT 17:1-21 MK 9:2-29 LK 9:28-43a 62.10 Jesus a Second Time Predicts His Death and Resurrection MT 17:22-23 MK 9:30-32 LK 9:43b-45 63.10 Jesus Pays the Tribute Money MT 17:24-27 63.20 Jesus Teaches Humility MT 18:1-5 MK 9:33-37 LK 9:46-48 63.30 Jesus Warns His Disciples against Spiritual Exclusiveness MK 9:38-41 LK 9:49-50 63.30 Temptation to Sin MT 18:6-20 MK 9:42-50 63.40 Exhortation to Forgiveness MT 18:21-35 64.10 The Samaritans Refuse to Receive Jesus. James and John are angry concerning this and Jesus RebukesThem. MT 19:1 MK 10:1a LK 9:51-55 64.20 Crowds Follow Jesus MT 19:2 MK 10:1b LK 9:56-62 Part 9 - PARABLES AND HEALINGS 64.20 Discourse on who shall be Saved LK 13:22-33 65.10 Jesus Heals a Man of Dropsy on the Sabbath LK 14:1-6 65.20 Parable of the Great Supper LK 14:7-24 66.10 The Price of Discipleship LK 14:25-35 67.10 The Lost Sheep Parable LK 15:1-7 67.20 The Parable of the Lost Silver LK 15:8-10 67.30 The Parable of the Prodigal Son LK 15:11-32 68.10 The Parable of the Unjust Steward LK 16:1-18 68:20 The Parable of Lazarus After Death LK 16:19-31 69.10 Discourse on Forgiveness, Faith and Humility LK 17:1-10 70.10 The Cleansing of the Ten Lepers LK 17:11-19 71.10 Jesus Foretells His Sufferings and His Second Coming LK 17:20-37 71.20 The Parable of the Unrighteous Judge LK 18:1-8 71.20 The Parable of the Pharisee and the Publican LK 18:9-14 Part 10 - LAZARUS RAISED 72.10 Jesus Discourses on Marriage and Divorce MT 19:3-12 MK 10:2-12 73.10 Jesus Blesses Little Children MT 19:13-15 MK 10:13-16 LK 18:15-17 74.10 The Rich Young Ruler MT 19:16-30 MK 10:17-31 LK 18:18-30 74.20 The Parable of the Laborers in the Vineyard MT 20:1-16 75.10 Jesus a Third Time Foretells His Death and Resurrection MT 20:17-19 MK 10:32-34 LK 18:31-34 75.10 Jesus Answer to the Ambitious Request of James and John MT 20:20-28 MK 10:35-45 76.10 Jesus Heals Bartimaeus, a Blind Man, as He Enters Jericho MK 10:46-52 LK 18:35-43 77.10 Jesus and Zacchaeus LK 19:1-10 77.20 The Parable of the Ten Pounds LK 19:11-27 78.10 Jesus Heals Two Blind Man as He Leaves Jericho MT 20:29-34 79.10 I and the Father are One JN 10:22-42 80.10 Jesus Raises Lazarus from the Dead JN 11:1-57 Part 11 - PALM SUNDAY 81.10 Mary Anoints Jesus for His Burial MT 26:6-13 MK 14:3-9 JN 12:1-8 81:20 Public Excitement with Regard to Jesus and Lazarus JN 12:9-11 81:30 Jesus Makes His Triumphal Entrance into Jerusalem MT 21:1-11 MK 11:1-10 LK 19:29-44 JN 12:12-19 82.10 The Second Purging of the Temple MT 21:12-13 MK 11:15-18 LK 19:45-48 82.20 The Children in the Temple Praise Jesus who at evening goes to Bethany MT 21:14-17 MK 11:11 83.10 The Withering of the Barren Fig Tree MT 21:18-22 MK 11:13-14, 20b-26 84.10 The Authority of Jesus is Questioned MT 21:23-27 MK 11:27-33 LK 20:1-8 85.10 The Parable of the Two Sons MT 21:28-32 85.20 The Parable of the Wicked Husbandmen and the Vineyard MT 21:33-41 MK 12:1-9 LK 20:9-16 85.30 Jesus the Corner Stone MT 21:42-44 MK 12:10-11 LK 20:17-18 85.40 The Parable of the King's Feast MT 22:1-14 85.50 Anger and Fear of the Pharisees MT 21:45-46 MK 12:12 LK 20:19 85.60 Goodwill of the People LK 21:37-38 86.10 Question of Tribute to Caesar MT 22:15-22 MK 12:13-17 LK 20:20-26 87.10 Jesus Silences the Sadducees MT 22:23-33 MK 12:18-27 LK 20:27-40 88.10 The Two Greatest Commandments MT 22:34-40 MK 12:28-34 89.10 Christ the Son and also the Lord of David MT 22:41-46 MK 12:35-37 LK 20:41-44 90.10 Jesus Condemns the Hypocrisy of the Scribes and Pharisees. He Laments over Jerusalem. MT 23:1-39 MK 12:38-40 LK 20:45-47 91.10 The Widow's Coin MK 12:41-44 LK 21:1-4 92.10 Jesus Foretells His Death on the Cross JN 12:20-50 93.10 Jesus Foretells the Destruction of the Temple and the Signs of the Day of Judgment. MT 24:1-51 MK 13:1-37 LK 21:5-36 93.20 The Parables of the ten Virgins and the Five Talents. Separation of the Good and Evil at the Judgment. MT 25:1-46 Part 12 - TREACHERY 94.10 The Jews in Authority seek to Destroy Jesus Privately MT 26:1-5 94.20 They Conspire with Judas Iscariot MT 26:14-16 MK 14:10-11 LK 22:3-6 95.10 The Disciples Prepare the Passover MT 26:17-19 MK 14:12-16 LK 22:7-13 95.20 Jesus Foretells the Treachery of Judas MT 26:20-29 MK 14:17-25 LK 22:14-23 95.40 Jesus Reproves the Ambition of the Apostles, Foretells Peter's Denials, Gives Warning of coming Privation and Peril LK 22:24-38 95.50 Jesus Washes the Feet of His Disciples JN 13:1b-20 95.60 Jesus Gives the Sop to Judas, who then goes out. Exhortation to love one another. Jesus a Second Time Foretells Peter's Denials JN 13:21-38 95.70 The Holy Ghost is Promised. Jesus Prays for His Disciples JN 14:1-17:26 96.10 Jesus Warns His Disciples that they will Forsake Him. He Foretells Peter's Denials a Third Time. MT 26:30-35 MK 14:26-31 96.20 The Agony in the Garden of Gethsemane MT 26:36-46 MK 14:32-42 LK 22:39-46 JN 18:1-2 96.30 Jesus Betrayed by Judas Iscariot and Arrested. The Disciples Desert Him. MT 26:47-56 MK 14:43-52 LK 22:47-53 JN 18:3-12 96.40 Jesus is Brought Before Annas MT 26:57 MK 14:53 LK 22:54 JN 18:13-14 96.50 The Denials of Peter MT 26:58, 69-75 MK 14:54, 66-72 LK 22:55-62 JN 18:15-27 96.60 Jesus is Arraigned Before Caiaphas, Condemned and Mocked MT 26:59-68 MK 14:55-65 LK 22:63-65 97.10 Jesus Condemned Before Caiaphas and led to Pilate MT 27:1-2 MK 15:1 LK 17:66-18:1 JN 18:28 97.20 The Jews Accuse Jesus of Sedition LK 23:2 JN 18:29-33a 97.30 The Remorse and Suicide of Judas Iscariot MT 27:3-10 Acts 1:18b Part 13 - TRIAL BEFORE PILATE 98.10 Trial Before Pilate MT 27:11-14 MK 15:2-5 LK 23:3-7 JN 18:33b-38 98.20 Trial Before Herod LK 23:8-12 98.30 Barabbas Preferred Before Jesus MT 27:15-18, 20-23 MK 15:6-14 LK 23:13-23 JN 18:39-40 98.40 Jesus Mocked as a King MT 27:27-30 JN 19:2-3 98.50 Pilate Yields JN 19:4-15 98.60 The Warning of Pilate's Wife MT 27:19 98.70 Pilate Washes His Hands MT 27:24-26 MK 15:15 LK 23:24-25 98.80 Jesus Mocked Again MK 15:16-19 98.90 Jesus Led Forth to Crucifixion MT 27:31-32 MK 15:20-21 LK 23:26-32 JN 19:16-17a 99.10 Jesus Crucified with the Two Thieves. Pilate's Superscription. The Casting of Lots. Jesus Commends His Mother to John. The Mockery. The Conversion of One of the Thieves. Darkness. MT 27:33-45 MK 15:22-33 LK 23:33-45a JN 19:17b-27 100.10 Jesus Dies MT 27:46-50 MK 15:34-37 LK 23:46 JN 19:28-30 100.20 Portents. The Centurion's Witness. The Crowd of Onlookers. MT 27:51-56 MK 15:38-41 LK 23:45b, 47-49 101.10 The Side of Jesus is Pierced with a Spear JN 19:31-37 101.20 A Nobleman (Joseph of Arimathea) Begs for the Body of Jesus and lays it in a new Tomb in a Garden nearby. MT 27:57-60 MK 15:42-46 LK 23:50-54 JN 19:38-42 101.30 The Faithful Women Prepare a Rich Ointment to Embalm the Body of Jesus. MT 27:61 MK 15:47 LK 23:55-56 101.40 The Chief Priests are Suspicious. They Seal the Sepulchre. MT 27:62-66 Part 14 - THE TOMB 102.10 The Two Marys Buy Spice MK 16:1 102.20 They Visit the Sepulchre MT 28:1 MK 16:2 LK 24:1 102.30 Many Dead are Seen to be Alive Again MT 27:52-53 102.40 The Grave Opened by Angels MT 28:2-4 102.50 The Women Find the Stone Rolled away. MK 16:3-4 LK 24:2 JN 20:1 103.10 Peter and John, on Hearing Mary Magdalene's Report of the Empty Tomb, Investigate for Themselves. JN 20:2-10 103.20 The Women at the Tomb See an Angel who Announces the Resurrection. MT 28:5-7 MK 16:5-7 LK 24:3 103.30 Then Two Angels Greet the Women LK 24:4-8 103.40 They go to Tell the Disciples MT 28:8 MK 16:8 103.50 Two Angels, and then Jesus Himself, appear to Mary Magdalene as she Weeps at the Tomb MK 16:9 JN 20:11-17 104.10 Jesus Appears to the Other Women as they go to Announce the Resurrection MT 28:9-10 105.10 The Jewish Authorities Bribe the Guard to Declare that Jesus' Disciples Stole His Body MT 28:11-15 106.10 The Women Tell the Disciples that Jesus had Risen: They Disbelieve. MK 16:10-11 LK 24:9-11 JN 20:18 Part 15 - THE RESURRECTION 107.10 The Appearance of Jesus to Peter LK 24:12, 34 1 Corinthians 15:5a 108.10 Jesus Appears to Two Disciples Journeying to Emmaus MK 16:12-13a LK 24:13-35 108.20 The Disciples at Jerusalem still Unbelieving MK 16:13b 109.10 Suddenly Jesus Appears to Them, Thomas only being Absent MK 16:14 LK 24:36-49 JN 20:19-25 110.10 Jesus Appears to the Disciples Thomas Being Present. JN 20:26-30 110.20 Jesus Appears to Five Hundred 1 Corinthians 15:6 111.10 Jesus Appears to the Disciples in Galilee MT 28:16-20 112.10 Jesus Appears to His Disciples at the Sea of Tiberias JN 21:1-23 113.10 Jesus Appears to the Disciples in the Upper Room and Discourses on the Power of Faith MK 16:14-18 113.20 Jesus bids them Remain at Jerusalem until the Coming of the Holy Ghost Acts 1:4-5 113.30 The Future Witness of the Disciples to Jesus Christ Acts 1:6-8 113.40 Jesus Ascends into Heaven LK 24.50-51 Acts 1:9-11 113.50 The Disciples Return to Jerusalem MK 16:19 LK 24:52 Acts 1:12-14 113.60 The Coming of the Holy Ghost Acts 2:1-47 113.70 The Disciples Praise God Continually LK 24:53 113.80 They Preach Everywhere MK 16:20 114.10 Conclusion Acts 1:1-3 114.20 Epilogue JN 21:25 J. Clontz God's Children We are not cast on the ground, that have been recognized by so great highness. We are not the offspring of mortality, afterward to be dissolved by time. We are not a product of motion, made to be again destroyed by itself. We are not things of earthly birth, ending again therein. We belong to a greatness unto which we aspire, of which we are the property, and peradventure to a greatness that hath mercy upon us. We belong to the Light, by whom we have left the darkness; To the Eternal, by whom we have escaped the bonds of the temporal. Part 1 - IN THE BEGINNING 1.10 The Gospel LK 1:1-4 1 Inasmuch as many have undertaken to compile a narrative of the things which have been fulfilled among us, 2 just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, 3 it seemed good to me also, having carefully investigated all things from the very first, to write to you an orderly account, most excellent Theophilus, 4 so that you may know the certainty of the things which you have been taught. 1.20 God Became Man in Jesus Christ JN 1:1-18 1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 All things were made through him, and without him nothing was made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness did not comprehend it. 6 There was a man sent from God, whose name was John. 7 He came for a witness, to bear witness of the light, that all might believe through him. 8 He was not the light, but came to bear witness of the light. 9 The true light that gives light to every man was coming into the world. 10 He was in the world, and the world was made through him, and the world did not know him. 11 He came to his own, and his own did not receive him. 12 But to all who received him, to those who believed in his name, he gave the right to become children of God-13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. 14 And the Word became flesh and dwelt among us, and we have seen his glory, the glory as of the only begotten from the Father, full of grace and truth. 15 John bore witness of him and cried out, saying, "This was he of whom I said, 'He who comes after me ranks before me, for he was before me.'" 16 And from his fullness have we all received, grace upon grace. 17 For the law was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God; God the only Son, who is in the bosom of the Father, he has made him known. 2.10 Gabriel appears to Zechariah LK 1:5-25 5 In the days of Herod, king of Judea, there was a priest named Zechariah, of the division of Abijah; and he had a wife of the daughters of Aaron, and her name was Elizabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 But they had no child, because Elizabeth was barren, and they were both well advanced in years. 8 Now while he was serving as priest before God when his division was on duty, 9 according to the custom of the priesthood, it fell to him by lot to enter the temple of the Lord and burn incense. 10 And the whole multitude of the people were praying outside at the hour of incense. 11 Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. 12 And Zechariah was troubled when he saw him, and fear fell upon him. 13 But the angel said to him, "Do not be afraid, Zechariah, for your prayer is heard; and your wife Elizabeth will bear you a son, and you shall call his name John. 14 And you will have joy and gladness, and many will rejoice at his birth. 15 For he will be great in the sight of the Lord, and shall drink neither wine nor strong drink. He will also be filled with the Holy Spirit, even from his mother's womb. 16 And he will turn many of the sons of Israel to the Lord their God. 17 And he will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just, to make ready a people prepared for the Lord." 18 And Zechariah said to the angel, "How shall I know this? For I am an old man, and my wife is well advanced in years." 19 And the angel answered him, "I am Gabriel, who stands in the presence of God; and I was sent to speak to you, and to bring you this good news. 20 And behold, you will be silent and not able to speak until the day that these things come to pass, because you did not believe my words, which will be fulfilled in their time." 21 And the people were waiting for Zechariah and wondering why he stayed so long in the temple. 22 But when he came out, he could not speak to them; and they perceived that he had seen a vision in the temple, for he made signs to them and remained speechless. 23 And when his time of service was completed, he went to his home. 24 After these days his wife Elizabeth conceived, and for five months she hid herself, saying, 25 "Thus the Lord has done to me, in the days when he looked on me, to take away my reproach among people." 2.20 Gabriel visits the Virgin Mary LK 1:26-38 26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 28 The angel went to her and said, "Hail, O highly favored one, the Lord is with you!" 29 But she was greatly troubled at his saying, and considered in her mind what sort of greeting this might be. 30 And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great, and will be called the Son of the Most High; and the Lord God will give him the throne of his father David. 33 And he will reign over the house of Jacob for ever; and of his kingdom there will be no end." 34 And Mary said to the angel, "How can this be, since I am a virgin?" 35 And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the Holy One to be born will be called the Son of God. 36 And behold, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37 For with God nothing will be impossible." 38 Then Mary said, "Behold, I am the servant of the Lord; let it be to me according to your word." And the angel departed from her. 2.30 Mary Visits Elizabeth LK 1:39-56 39 In those days Mary arose and went with haste into the hill country, to a city of Judah, 40 and she entered the house of Zechariah and greeted Elizabeth. 41 And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. 42 And she exclaimed with a loud voice, "Blessed are you among women, and blessed is the fruit of your womb! 43 But why is this granted me, that the mother of my Lord should come to me? 44 For behold, as soon as the voice of your greeting came to my ears, the babe in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord." 46 And Mary said: 47 "My soul magnifies the Lord, and my spirit rejoices in God my Savior, 48 for he has regarded the lowly state of his servant; for behold, henceforth all generations will call me blessed. 49 For he who is mighty has done great things for me, and holy is his name. 50 And his mercy is on those who fear him from generation to generation. 51 He has shown strength with his arm; he has scattered the proud in the imagination of their hearts. 52 He has put down the mighty from their thrones, and exalted the lowly. 53 He has filled the hungry with good things, and the rich he has sent empty away. 54 He has helped his servant Israel, in remembrance of his mercy, 55 as he spoke to our fathers, to Abraham and to his seed forever." 56 And Mary remained with her about three months, and returned to her home. 2.50 Joseph is Reassured in a Dream MT1:18-25A 18 Now the birth of Jesus Christ took place in this way: when his mother Mary was betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit. 19 Then Joseph her husband, being a just man, and not wanting to put her to public shame, was resolved to divorce her quietly. 20 But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary your wife, for that which is conceived in her is of the Holy Spirit. 21 And she will give birth to a son, and you shall call his name Jesus, for he will save his people from their sins." 22 All this took place to fulfill what the Lord had spoken by the prophet: 23 "Behold, the virgin shall be with child and bear a son, and they shall call his name Immanuel," which means, "God with us." 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him and took his wife, 25 but did not know her until she had borne a son. 2.60 The Birth of John the Baptist LK 1:57-80 57 Now the time came for Elizabeth to be delivered, and she gave birth to a son. 58 Her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her. 59 On the eighth day they came to circumcise the child; and they would have named him Zechariah after his father, 60 but his mother said, "No; he shall be called John." 61 They said to her, "There is no one among your relatives who is called by that name." 62 And they made signs to his father, inquiring what he would have him called. 63 And he asked for a writing tablet, and wrote, "His name is John." And they all marveled. 64 And immediately his mouth was opened and his tongue loosed, and he spoke, praising God. 65 And fear came on all their neighbors. And all these things were discussed throughout all the hill country of Judea; 66 and all who heard them laid them up in their hearts, saying, "What then will this child be?" For the hand of the Lord was with him. 67 Now his father Zechariah was filled with the Holy Spirit, and prophesied, saying: 68 "Blessed be the Lord God of Israel, for he has visited and redeemed his people, 69 and has raised up a horn of salvation for us in the house of his servant David, 70 as he spoke by the mouth of his holy prophets from of old, 71 that we should be saved from our enemies and from the hand of all who hate us, 72 To perform the mercy promised to our fathers and to remember his holy covenant, 73 the oath which he swore to our father Abraham: 74 to grant us that we, being delivered from the hand of our enemies, might serve him without fear, 75 in holiness and righteousness before him all the days of our life. 76 And you, child, will be called the prophet of the Most High; for you will go on before the Lord to prepare his ways, 77 to give knowledge of salvation to his people in the forgiveness of their sins, 78 through the tender mercy of our God, with which the sunrise from on high will visit us; 79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." 80 And the child grew and became strong in spirit, and he was in the wilderness till the day of his manifestation to Israel. 3.10 Joseph and Mary go to Bethlehem, Jesus is born, Angels Appear to the Shepherds LK 2:1-21 1 In those days a decree went out from Caesar Augustus that a census should be taken of all the world. 2 This was the first census that took place while Quirinius was governor of Syria. 3 And all went to be registered, everyone to his own city. 4 And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, 5 to be registered with Mary, his betrothed wife, who was with child. 6 And while they were there, the time came for her to be delivered. 7 And she gave birth to her first-born son and wrapped him in swaddling cloths, and laid him in a manger, because there was no room for them in the inn. 8 And in that region there were shepherds living out in the fields, keeping watch over their flock by night. 9 And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with fear. 10 Then the angel said to them, "Do not be afraid, for behold, I bring you good news of great joy which will be to all the people. 11 For to you is born this day in the city of David a Savior, who is Christ the Lord. 12 And this will be a sign to you: you will find a babe wrapped in swaddling cloths and lying in a manger." 13 And suddenly there was with the angel a multitude of the heavenly host praising God and saying, 14 "Glory to God in the highest, and on earth peace among men with whom he is pleased!" 15 When the angels had gone away from them into heaven, the shepherds said to one another, "Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us." 16 And they went with haste, and found Mary and Joseph, and the babe lying in a manger. 17 Now when they had seen him, they made widely known the saying which had been told them concerning this child. 18 And all who heard it were amazed at what the shepherds told them. 19 But Mary kept all these things and pondered them in her heart. 20 Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it had been told them. 21 And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb. 3.20 The Genealogy of Jesus Christ MT 1:1-17 1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham: 2 Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, Perez the father of Hezron, and Hezron the father of Ram, 4 Ram the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 Salmon the father of Boaz by Rahab, Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of King David. David was the father of Solomon by the wife of Uriah, 7 Solomon the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa, 8 Asa the father of Jehoshaphat, Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 Uzziah the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 Hezekiah the father of Manasseh, Manasseh the father of Amon, and Amon the father of Josiah, 11 and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. 12 And after the exile to Babylon: Jeconiah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, 13 Zerubbabel the father of Abiud, Abiud the father of Eliakim, and Eliakim the father of Azor, 14 Azor the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud, 15 Eliud the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. 17 So all the generations from Abraham to David were fourteen generations, and from David to the exile to Babylon fourteen generations, and from the exile to Babylon to the Christ fourteen generations. 3.30 The Visit of the Magi MT 2:1-12 1 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, 2 saying, "Where is he who has been born king of the Jews? For we have seen his star in the East and have come to worship him." 3 When Herod the king heard this, he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born. 5 So they said to him, "In Bethlehem of Judea, for thus it is written by the prophet: 6 'But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you shall come a ruler who will be the shepherd of my people Israel.'" 7 Then Herod called the wise men secretly and determined from them what time the star had appeared. 8 And he sent them to Bethlehem and said, "Go and search diligently for the young child, and when you have found him, bring back word to me, so that I too may come and worship him." 9 When they had heard the king they went their way; and behold, the star which they had seen in the East went before them, until it came to rest over the place where the child was. 10 When they saw the star, they rejoiced with exceedingly great joy. 11 On coming into the house, they saw the child with his mother Mary, and they fell down and worshipped him. Then they opened their treasures and presented him with gifts of gold, and of frankincense, and of myrrh. 12 And being warned in a dream not to return to Herod, they departed to their own country by another way. 4.10 Simeon and Anna's blessings LK 2:22-39 22 And when the time of their purification according to the law of Moses was completed, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord"), 24 and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons." 25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. 27 So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for him according to the custom of the law, 28 he took him up in his arms and blessed God, and said: 29 "Lord, now you are letting your servant depart in peace, according to your word; 30 for my eyes have seen your salvation 31 which you have prepared in the presence of all peoples, 32 a light for revelation to the Gentiles, and for glory to your people Israel." 33 And his father and his mother marveled at what was said about him. 34 Then Simeon blessed them, and said to Mary his mother, "Behold, this child is destined for the fall and rising of many in Israel, and for a sign that will be spoken against 35 (and a sword will pierce through your own soul also), so that the thoughts of many hearts may be revealed." 36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was of a great age, and had lived with her husband seven years from her virginity, 37 and as a widow till she was eighty-four. She did not depart from the temple, but worshipped with fasting and prayer night and day. 38 And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem. 39 And when they had performed everything according to the law of the Lord, they returned to Galilee, to their own city, Nazareth. 5.10 The Flight into Egypt MT 2:13b-23 13 Behold, an angel of the Lord appeared to Joseph in a dream and said, "Rise, take the child and his mother, and flee to Egypt, and stay there until I tell you; for Herod is about to search for the child, to destroy him." 14 When he rose, he took the young child and his mother by night and departed for Egypt, 15 and remained there until the death of Herod. And so was fulfilled what the Lord had spoken by the prophet, "Out of Egypt have I called my son." 16 Then Herod, when he saw that he had been tricked by the wise men, was in a furious rage, and he sent and killed all the male children in Bethlehem and in all its region who were two years old or under, according to the time which he had determined from the wise men. 17 Then was fulfilled what was spoken by the prophet Jeremiah: 18 "A voice was heard in Ramah, lamentation, weeping, and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more." 19 But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, 20 saying, "Rise, take the young child and his mother, and go to the land of Israel, for those who sought the young child's life are dead." 21 And he rose and took the child and his mother, and went to the land of Israel. 22 But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. And being warned in a dream, he withdrew to the district of Galilee, 23 and he went and dwelt in a city called Nazareth, that what was spoken by the Prophets might be fulfilled, "He shall be called a Nazarene." 5.20 Jesus Grows in Stature LK 2:40 40 And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him. 6.0 Jesus among the Teachers LK 2:41-52 41 His parents went to Jerusalem every year at the Feast of the Passover. 42 And when he was twelve years old, they went up to the Feast, according to the custom. 43 And when the feast was over, as they were returning, the boy Jesus stayed behind in Jerusalem. His parents did not know it, 44 but supposing him to be in the company, they went a day's journey, and they sought him among their relatives and acquaintances. 45 And when they did not find him, they returned to Jerusalem, seeking him. 46 After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. 47 And all who heard him were amazed at his understanding and his answers. 48 And when they saw him they were astonished; and his mother said to him, "Son, why have you treated us so? Behold, your father and I have been looking for you anxiously." 49 And he said to them, "Why did you seek me? Did you not know that I must be in my Father's house?" 50 But they did not understand the saying which he spoke to them. 51 Then he went down with them and came to Nazareth, and was obedient to them, but his mother kept all these things in her heart. 52 And Jesus increased in wisdom and stature, and in favor with God and men. Part 2 - BAPTISM 7.10 John the Baptist Preaches Repentance MT 3:1-17 1 In those days John the Baptist came, preaching in the wilderness of Judea, 2 and saying, "Repent, for the kingdom of heaven is at hand." 3 For this is he who was spoken of by the prophet Isaiah when he said, "The voice of one crying in the wilderness: Prepare the way of the Lord, make his paths straight." 4 Now John wore a garment of camel's hair, and a leather belt around his waist; and his food was locusts and wild honey. 5 Then Jerusalem and all Judea and all the region about the Jordan went out to him, 6 and confessing their sins, they were baptized by him in the Jordan River. 7 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance, 9 and do not think to say to yourselves, 'We have Abraham as our father.' For I tell you that God is able to raise up children to Abraham from these stones. 10 Even now the ax is laid at the root of the trees, and every tree therefore that does not bear good fruit is cut down and thrown into the fire. 11 I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn up with unquenchable fire." 13 Then Jesus came from Galilee to John at the Jordan to be baptized by him. 14 But John tried to prevent him, saying, "I need to be baptized by you, and do you come to me?" 15 But Jesus answered him, "Let it be so now; for thus it is fitting for us to fulfill all righteousness." Then he consented. 16 And when Jesus was baptized, he went up immediately from the water, and behold, the heavens were opened and he saw the Spirit of God descending like a dove, and alighting on him. 17 And behold, a voice from heaven, saying, "This is my beloved Son, with whom I am well pleased." MK 1:1-11 1 The beginning of the gospel of Jesus Christ, the Son of God. 2 As it is written in Isaiah the prophet: "Behold, I send my messenger before your face, who will prepare your way"; 3 "The voice of one crying in the wilderness: 'Prepare the way of the Lord; make his paths straight.'" 4 John came baptizing in the wilderness, and preaching a baptism of repentance for the forgiveness of sins. 5 And all the land of Judea, and the people from Jerusalem, went out to him and they were all baptized by him in the Jordan River, confessing their sins. 6 Now John was clothed with camel's hair, and with a leather belt around his waist, and he ate locusts and wild honey. 7 And he preached, saying, "After me comes One who is mightier than I, the thong of whose sandals I am not worthy to stoop down and untie. 8 I have baptized you with water, but he will baptize you with the Holy Spirit." 9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. 10 And immediately coming up out of the water, he saw the heavens opened and the Spirit descending upon him like a dove. 11 And a voice came from heaven, "You are my beloved Son, with whom I am well pleased." LK 3:1-18, 21-22 1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3 And he went into all the region around the Jordan, preaching a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness: 'Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled and every mountain and hill brought low; the crooked places shall be made straight and the rough ways smooth; 6 and all flesh shall see the salvation of God.'" 7 Then he said to the multitudes that came out to be baptized by him, "You brood of vipers! Who warned you to flee from the wrath to come? 8 Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.' For I tell you that God is able to raise up children to Abraham from these stones. 9 And even now the ax is laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire." 10 And the multitudes asked him, "What then shall we do?" 11 And he answered them, "He who has two tunics, let him share with him who has none; and he who has food, let him do likewise." 12 Tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?" 13 And he said to them, "Collect no more than is appointed you." 14 Likewise the soldiers asked him, "And what shall we do?" So he said to them, "Rob no one by violence or accuse falsely, and be content with your wages." 15 As the people were in expectation, and all men questioned in their hearts concerning John, whether perhaps he were the Christ, 16 John answered them all, "I baptize you with water; but one mightier than I is coming, the thong of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. 17 His winnowing fork is in his hand, to clear his threshing floor, and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire." 18 And with many other exhortations he preached good news to the people. 21 And when all the people were being baptized, Jesus was also baptized. And as he was praying, the heaven was opened 22 and the Holy Spirit descended in bodily form like a dove upon him, and a voice came from heaven, "You are my beloved Son; with you I am well pleased." JN 1:19-28 19 Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" 20 He confessed, he did not deny, but confessed, "I am not the Christ." 21 And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the prophet?" And he answered, "No." 22 Then they said to him, "Who are you? Give us an answer for those who sent us. What do you say about yourself?" 23 He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as the prophet Isaiah said." 24 Now they had been sent from the Pharisees. 25 They asked him, "Then why do you baptize, if you are not the Christ, nor Elijah, nor the prophet?" 26 John answered them, "I baptize with water, but there stands One among you whom you do not know. 27 It is he who comes after me, the thong of whose sandal I am not worthy to untie." 28 This took place in Bethany beyond the Jordan, where John was baptizing. 8.10 The Fasting and Temptation of Jesus MT 4:1-11 1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 And he fasted forty days and forty nights, and afterward he was hungry. 3 And the tempter came and said to him, "If you are the Son of God, command these stones to become loaves of bread." 4 But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds from the mouth of God.'" 5 Then the devil took him to the holy city, and set him on the pinnacle of the temple, 6 and said to him, "If you are the Son of God, throw yourself down. For it is written, 'He will give his angels charge of you,' and 'In their hands they will bear you up, lest you strike your foot against a stone.'" 7 Jesus said to him, "Again it is written, 'You shall not tempt the Lord your God.'" 8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world, and their glory. 9 And he said to him, "All these I will give you, if you will fall down and worship me." 10 Then Jesus said to him, "Away, Satan! for it is written, 'You shall worship the Lord your God and him only shall you serve.'" 11 Then the devil left him, and behold, angels came and ministered to him. MK 1:12-13 12 The Spirit immediately drove him out into the wilderness. 13 And he was in the wilderness forty days, tempted by Satan; and he was with the wild beasts, and the angels ministered to him. LK 4:1-13 1 Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, 2 being tempted for forty days by the devil. In those days he ate nothing, and when they had ended, he was hungry. 3 And the devil said to him, "If you are the Son of God, command this stone to become bread." 4 But Jesus answered him, "It is written, 'Man shall not live by bread alone.'" 5 Then the devil took him up to a high place, and showed him all the kingdoms of the world in a moment of time. 6 And he said to him, "To you I will give all this authority and their glory; for it has been delivered to me, and I give it to whom I will. 7 If you, then, will worship me, it shall all be yours." 8 And Jesus answered him, "It is written, 'You shall worship the Lord your God, and him only shall you serve.'" 9 He took him to Jerusalem, set him on the pinnacle of the temple, and said to him, "If you are the Son of God, throw yourself down from here; 10 for it is written: 'He will give his angels charge of you, to guard you,' 11 and, 'In their hands they will bear you up, lest you strike your foot against a stone.'" 12 And Jesus answered him, "It is said, 'You shall not tempt the Lord your God.'" 13 When the devil had ended every temptation, he departed from him until an opportune time. 8.20 The Genealogy of Jesus Christ LK 3:23-38 23 Now Jesus himself, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Joseph, the son of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25 the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 26 the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27 the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 28 the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29 the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30 the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31 the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32 the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 33 the son of Amminadab, the son of Ram, the son of Hezron, the son of Perez, the son of Judah, 34 the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35 the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah, 36 the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37 the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel, the son of Cainan, 38 the son of Enos, the son of Seth, the son of Adam, the son of God. 9.10 John the Baptist's Witness - Behold the Lamb of God! JN 1:29b-51 29 John saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 30 This is he of whom I said, 'After me comes a man who ranks before me, for he was before me.' 31 I myself did not know him; but for this I came baptizing with water, that he might be revealed to Israel." 32 And John bore witness, "I saw the Spirit descend as a dove from heaven, and it remained on him. 33 I did not know him, but he who sent me to baptize with water said to me, 'He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.' 34 And I have seen and testified that this is the Son of God." 35 Again the next day John was standing with two of his disciples. 36 And he looked at Jesus as he walked, and said, "Behold, the Lamb of God!" 37 The two disciples heard him say this, and they followed Jesus. 38 Jesus turned, and saw them following, and said to them, "What do you seek?" They said to him, "Rabbi" (which means Teacher), "where are you staying?" 39 He said to them, "Come and see." They came and saw where he was staying; and they stayed with him that day, for it was about the tenth hour. 40 One of the two who heard John speak, and followed him, was Andrew, Simon Peter's brother. 41 He first found his own brother Simon, and said to him, "We have found the Messiah" (which means the Christ). 42 He brought him to Jesus. Jesus looked at him and said, "You are Simon son of John. You shall be called Cephas" (which means Peter). 43 The next day Jesus wanted to go to Galilee. And he found Philip and said to him, "Follow me." 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, "We have found him of whom Moses in the law, and also the prophets, wrote - Jesus of Nazareth, the son of Joseph." 46 And Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." 47 Jesus saw Nathanael coming toward him, and said of him, "Behold, an Israelite indeed, in whom is no deceit!" 48 Nathanael said to him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." 49 Nathanael answered him, "Rabbi, you are the Son of God! You are the King of Israel!" 50 Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." 51 And he said to him, "Truly, truly, I say to you, you shall see heaven open, and the angels of God ascending and descending upon the Son of Man." 10.10 The Marriage Feast in Cana of Galilee JN 2:1-12 1 On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there. 2 And Jesus and his disciples had also been invited to the wedding. 3 When the wine was gone, the mother of Jesus said to him, "They have no wine." 4 Jesus said to her, "Woman, what have you to do with me? My hour has not yet come." 5 His mother said to the servants, "Do whatever he tells you." 6 Now six stone jars were standing there, according to the manner for purification of the Jews, each holding twenty or thirty gallons. 7 Jesus said to them, "Fill the jars with water." And they filled them up to the brim. 8 He said to them, "Now draw some out, and take it to the master of the feast." So they took it. 9 When the master of the feast had tasted the water that was made wine, and did not know where it had come from (though the servants who had drawn the water knew), the master of the feast called the bridegroom. 10 And he said to him, "Every man sets out the good wine first; and when the guests have drunk freely, then the poor wine; but you have kept the good wine until now." 11 This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory; and his disciples believed in him. 12 After this he went down to Capernaum, with his mother and his brothers and his disciples; and there they stayed for a few days. 11.10 The Purging of the Temple JN 2:13-25 13 The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14 In the temple he found those who were selling oxen and sheep and doves, and the money-changers at their business. 15 And he made a whip of cords, and drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables. 16 And he said to those who sold doves, "Take these things away! You shall not make my Father's house a house of merchandise!" 17 His disciples remembered that it was written, "Zeal for your house will consume me." 18 Then the Jews said to him, "What sign do you show to us, since you do this?" 19 Jesus answered them, "Destroy this temple, and in three days I will raise it up." 20 The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?" 21 But he was speaking of the temple of his body. 22 When therefore he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word which Jesus had spoken. 23 Now when he was in Jerusalem at the Passover feast, many believed in his name when they saw the signs which he did. 24 But Jesus did not trust himself to them, because he knew all men, 25 and he had no need for anyone to bear witness of man, for he knew what was in man. 11.20 Spiritual Rebirth - Nicodemus, a Ruler of the Jews JN 3:1-21 1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do unless God is with him." 3 Jesus answered him, "Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God." 4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" 5 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, 'You must be born again.' 8 The wind blows where it wishes, and you hear the sound of it, but you cannot tell where it comes from or where it goes. So it is with everyone who is born of the Spirit." 9 Nicodemus said to him, "How can this be?" 10 Jesus answered him, "Are you the teacher of Israel, and yet you do not understand these things? 11 Truly, truly, I say to you, we speak of what we know, and testify to what we have seen; but you do not receive our testimony. 12 If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended into heaven, but he who came from heaven - the Son of Man. 14 And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life. 16 For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. 17 For God did not send his Son into the world to condemn the world, but that the world through him might be saved. 18 He who believes in him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only Son of God. 19 And this is the judgment, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. 21 But he who does the truth comes to the light, that it may be clearly seen that his deeds have been done in God." 12.10 John's Further Witness to Jesus - He must Increase...I must Decrease JN 3:22-36 22 After this Jesus and his disciples went into the land of Judea, and there he remained with them and baptized. 23 Now John also was baptizing at Aenon near Salim, because there was much water there; and people came and were baptized. 24 For John had not yet been put in prison. 25 Now a discussion arose between some of John's disciples and a Jew over purifying. 26 And they came to John and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified- behold, he is baptizing, and all are going to him." 27 John answered, "A man can receive only what is given to him from heaven. 28 You yourselves bear me witness, that I said, 'I am not the Christ,' but I have been sent before him. 29 He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. Therefore this joy of mine is now full. 30 He must increase, but I must decrease. 31 "He who comes from above is above all; he who is of the earth belongs to the earth, and of the earth he speaks. He who comes from heaven is above all. 32 He testifies to what he has seen and heard; yet no one receives his testimony. 33 He who has received his testimony has certified that God is true. 34 For he whom God has sent speaks the words of God, for God gives the Spirit without measure. 35 The Father loves the Son, and has given all things into his hand. 36 He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God remains on him." 13.10 The Imprisonment of John the Baptist LK 3:19-20 19 But Herod the tetrarch, being rebuked by him concerning Herodias, his brother's wife, and for all the other evil things Herod had done, 20 added this to them all, that he shut up John in prison. 13.20 Jesus Leaves Judea for Galilee after John's Arrest MT 4:12 12 Now when Jesus heard that John had been put in prison, he withdrew to Galilee. JN 4:1-3 1 Now when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus himself did not baptize, but only his disciples), 3 he left Judea and departed again to Galilee. 13.30 Passing through Samaria, Jesus Converts the Woman at the Well and many Other Samaritans JN 4:4-42 4 Now he had to go through Samaria. 5 So he came to a city of Samaria which is called Sychar, near the plot of ground that Jacob gave to his son Joseph. 6 Jacob's well was there, and Jesus, wearied as he was from his journey, sat down by the well. It was about the sixth hour. 7 There came a woman of Samaria to draw water. Jesus said to her, "Give me a drink." 8 For his disciples had gone away into the city to buy food. 9 Then the woman of Samaria said to him, "How is it that you, being a Jew, ask a drink from me, a Samaritan woman?" For Jews have no dealings with Samaritans. 10 Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep. Where do you get that living water? 12 Are you greater than our father Jacob, who gave us the well, and drank from it himself, as well as his sons and his cattle?" 13 Jesus answered her, "Everyone who drinks of this water will thirst again, 14 but whoever drinks of the water that I shall give him will never thirst. The water that I shall give him will become in him a spring of water welling up to eternal life." 15 The woman said to him, "Sir, give me this water, that I may not thirst, nor come here to draw." 16 Jesus said to her, "Go, call your husband, and come here." 17 The woman answered, "I have no husband." Jesus said to her, "You are right in saying, 'I have no husband'; 18 for you have had five husbands, and the one whom you now have is not your husband; this you have said truly." 19 The woman said to him, "Sir, I perceive that you are a prophet. 20 Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where men ought to worship." 21 Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22 You worship what you do not know; we worship what we know, for salvation is from the Jews. 23 But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him. 24 God is spirit, and those who worship him must worship in spirit and truth." 25 The woman said to him, "I know that Messiah is coming" (who is called Christ). "When he comes, he will tell us all things." 26 Jesus said to her, "I who speak to you am he." 27 Just then his disciples came. And they marveled that he was talking with a woman, but no one said, "What do you wish?" or, "Why are you talking with her?" 28 Then the woman left her water jar, and went away into the city, and said to the people, 29 "Come, see a man who told me all that I ever did. Could this be the Christ?" 30 They went out of the city and came to him. 31 Meanwhile his disciples urged him, saying, "Rabbi, eat." 32 But he said to them, "I have food to eat of which you do not know." 33 So the disciples said to one another, "Has any one brought him food?" 34 Jesus said to them, "My food is to do the will of him who sent me, and to finish his work. 35 Do you not say, 'There are yet four months and then comes the harvest'? Behold, I tell you, lift up your eyes, and look at the fields! They are already white for harvest. 36 And he who reaps receives wages, and gathers fruit for eternal life, so that sower and reaper may rejoice together. 37 For here the saying is true, 'One sows and another reaps.' 38 I sent you to reap that for which you have not labored; others have labored, and you have entered into their labor." 39 Many of the Samaritans from that city believed in him because of the woman's testimony, "He told me all that I ever did." 40 So when the Samaritans came to him, they urged him to stay with them; and he stayed there two days. 41 And many more believed because of his word. 42 They said to the woman, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man is indeed the Savior of the world." 13.50 Beginning of the Ministry of Jesus in Galilee MK 1:14 14 Now after John was put in prison, Jesus came to Galilee, preaching the gospel of God. LK 4:14-15 14 Then Jesus returned in the power of the Spirit to Galilee, and news of him went out through all the surrounding country. 15 And he taught in their synagogues, being glorified by all. JN 4:43-45 43 After the two days he departed to Galilee. 44 For Jesus himself testified that a prophet has no honor in his own country. 45 So when he came to Galilee, the Galileans welcomed him, having seen all that he had done in Jerusalem at the feast, for they too had gone to the feast. 14.10 Healing of the Official's Son in Galilee JN 4:46-54 46 So he came again to Cana in Galilee, where he had made the water wine. And at Capernaum there was an official whose son was sick. 47 When he heard that Jesus had come from Judea to Galilee, he went to him and begged him to come down and heal his son, for he was at the point of death. 48 Jesus said to him, "Unless you people see signs and wonders, you will never believe." 49 The official said to him, "Sir, come down before my child dies." 50 Jesus said to him, "Go; your son will live." The man believed the word that Jesus spoke to him and went his way. 15.10 Miraculous Draught of Fishes - the Call of Peter, James and John LK 5:1-11 1 Now as the people pressed around him to hear the word of God, he was standing by the Lake of Gennesaret. 2 And he saw two boats by the lake; but the fishermen had gone out of them and were washing their nets. 3 Then he got into one of the boats, which was Simon's, and asked him to put out a little from the land. And he sat down and taught the people from the boat. 4 When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch." 5 And Simon answered, "Master, we toiled all night and caught nothing! But at your word I will let down the nets." 6 And when they had done this, they caught a great number of fish, and their nets were breaking. 7 So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!" 9 For he and all who were with him were astonished at the catch of fish which they had taken; 10 and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not be afraid. From now on you will catch men." 11 So when they had brought their boats to land, they left everything and followed him The Pepys Gospel Harmony adds: [for a while. And then they returned again to their affairs, until such time as when Jesus would call them again .] 16.10 Jesus Returns to Nazareth LK 4:16-30 16 And he came to Nazareth, where he had been brought up. And as his custom was, he went into the synagogue on the Sabbath day, and stood up to read. 17 And the book of the prophet Isaiah was handed to him. And he opened the book, and found the place where it was written: 18 "The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, 19 to proclaim the acceptable year of the Lord." 20 Then he closed the book, and gave it back to the attendant, and sat down; and the eyes of all in the synagogue were fixed on him. 21 And he began to say to them, "Today this Scripture is fulfilled in your hearing." 2 And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth; and they said, "Is not this Joseph's son?" 23 He said to them, "Surely you will quote this proverb to me: 'Physician, heal yourself! Do here also in your own country what we have heard that you did in Capernaum.'" 24 Then he said, "Truly, I say to you, no prophet is accepted in his own country. 25 But I tell you truly, there were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, and there was a great famine throughout all the land; 26 but Elijah was sent to none of them except to Zarephath, in the region of Sidon, to a woman who was a widow. 27 And there were many lepers in Israel in the time of the prophet Elisha; and not one of them was cleansed, but only Naaman the Syrian." 28 When they heard this, all in the synagogue were filled with wrath. 29 And they rose up and cast him out of the city, and led him to the brow of the hill on which their city was built, that they might throw him down the cliff. 30 But passing through the midst of them, he went his way. 16.20 Jesus Leaves Nazareth MT 4:13-17 13 And leaving Nazareth, he went and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, 14 that what was spoken by the prophet Isaiah might be fulfilled: 15 "The land of Zebulun and land of Naphtali, the way to the sea, beyond the Jordan, Galilee of the Gentiles- 16 the people who sat in darkness have seen a great light, and on those who sat in the region and shadow of death light has dawned." 17 From that time Jesus began to preach and say, "Repent, for the kingdom of heaven is at hand." MK 1:15 15 and saying, "The time is fulfilled, and the kingdom of God is at and; repent, and believe in the gospel." LK 4:31a 31 Then he went down to Capernaum, a city of Galilee. 17.10 The Second Call of Andrew, Peter, James and John MT 4:18-22 18 As Jesus was walking by the Sea of Galilee, he saw two brothers, Simon who is called Peter and Andrew his brother, casting a net into the sea; for they were fishermen. 19 And he said to them, "Follow me, and I will make you fishers of men." 20 Immediately they left their nets and followed him. 21 Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. And he called them, 22 and immediately they left the boat and their father, and followed him. MK 1:16-20 16 And as he walked by the Sea of Galilee, he saw Simon and Andrew his brother casting a net into the Sea; for they were fishermen. 17 And Jesus said to them, "Come follow me, and I will make you become fishers of men." 18 And immediately they left their nets and followed him. 19 When he had gone a little farther from there, he saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets. 20 And immediately he called them; and they left their father Zebedee in the boat with the hired servants, and followed him. 18.10 Jesus Casts out a Demon MK 1:21-28 21 And they went into Capernaum, and immediately on the Sabbath he entered the synagogue and taught. 22 And they were astonished at his teaching, for he taught them as one who had authority, and not as the scribes. 23 Now there was a man in their synagogue with an unclean spirit. And he cried out, 24 saying, "Let us alone! What have we to do with you, Jesus of Nazareth? Did you come to destroy us? I know who you are-the Holy One of God!" 25 But Jesus rebuked him, saying, "Be quiet, and come out of him!" 26 And the unclean spirit, convulsing him and crying with a loud voice, came out of him. 27 And they were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him." 28 And at once his fame spread everywhere throughout all the surrounding region of Galilee. LK 4:31b-37 31 and he was teaching them on the Sabbath. 32 And they were astonished at his teaching, for his word was with authority. 33 And in the synagogue there was a man who had the spirit of an unclean demon. And he cried out with a loud voice, 34 "Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are- the Holy One of God!" 35 But Jesus rebuked him, saying, "Be quiet, and come out of him!" And when the demon had thrown him down in the midst, he came out of him without doing him any harm. 36 And they were all amazed and said to one another, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 37 And the report about him went out into every place in the surrounding region. 18.20 Cure of Simon's Wife's Mother and Other Sick People MT 8:14-17 14 When Jesus come into Peter's house, he saw his mother-in-law lying sick with a fever. 15 He touched her hand, and the fever left her, and she rose and served him. 16 When evening had come, they brought to him many who were demon-possessed. And he cast out the spirits with a word, and healed all who were sick. 17 This was to fulfill what was spoken by the prophet Isaiah: "He took up our infirmities and bore our diseases." MK 1:29-38 29 As soon as they left the synagogue, they went with James and John, and entered the house of Simon and Andrew. 30 Now Simon's mother- in-law lay sick with a fever, and immediately they told him about her. 31 So he came and took her by the hand and lifted her up, and immediately the fever left her. And she served them. 32 Now at evening, when the sun had set, they brought to him all who were sick and those who were demon-possessed. 33 And the whole city was gathered together at the door. 34 And he healed many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him. 35 Now in the morning, a long while before daylight, he rose and went out to a solitary place, and there he prayed. 36 And Simon and those who were with him searched for him, 37 and when they found him, they said to him, "Everyone is looking for you." 38 And he said to them, "Let us go on to the next towns, so I may preach there also; for that is why I have come." LK 4:38-43 38 And he arose and left the synagogue, and entered Simon's house. Now Simon's mother-in-law was ill with a high fever, and they made request of him on her behalf. 39 So he stood over her and rebuked the fever, and it left her. And immediately she rose and served them. 40 When the sun was setting, all those who had any that were sick with various diseases brought them to him; and he laid his hands on every one of them and healed them. 41 And demons also came out of many, crying, "You are the Son of God!" But he rebuked them, and would not allow them to speak, because they knew that he was the Christ. 42 Now when it was day, he departed and went into a deserted place. And the people sought him and came to him, and tried to keep him from leaving them; 43 but he said to them, "I must preach the good news of the kingdom of God to the other cities also, because I was sent for this purpose." 18.40 Preaching throughout all of Galilee MT 4:23-25 23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 24 Then his fame spread throughout all Syria, and they brought to him all sick people who were afflicted with various diseases and pains, and those who were demon- possessed, epileptics, and paralytics, and he healed them. 25 Great crowds followed him-from Galilee, and from the Decapolis, Jerusalem, Judea, and beyond the Jordan. MK 1:39 39 And he went throughout all Galilee, preaching in their synagogues and casting out demons. LK 4:44 44 And he was preaching in the synagogues of Galilee. 19.20 Jesus Crosses the Lake with his Disciples and Calms a Storm MT 8:18-27 18 Now when Jesus saw great crowds around him, he gave orders to go over to the other side. 19 Then a certain scribe came and said to him, "Teacher, I will follow you wherever you go." 20 And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay his head." 21 Another of the disciples said to him, "Lord, let me first go and bury my father." 22 But Jesus said to him, "Follow me, and let the dead bury their own dead." 23 And when he got into the boat, his disciples followed him. 24 And behold, a great storm arose on the sea, so that the boat was covered with the waves. But he was asleep. 25 The disciples went and woke him, saying, "Lord, save us! We are perishing!" 26 And he said to them, "Why are you afraid, O you of little faith?" Then he rose and rebuked the winds and the sea, and there was a great calm. 27 And the men marveled, saying, "What sort of man is this, that even the winds and the sea obey him?" MK 4:35-41 35 On that day, when evening had come, he said to them, "Let us go over to the other side." 36 And leaving the crowd, they took him along, just as he was, in the boat. There were also other boats with him. 37 And a great storm arose, and the waves beat into the boat, so that it was already filling. 38 But he was in the stern, asleep on a cushion. And they woke him and said to him, "Teacher, do you not care if we perish?" 39 Then he rose and rebuked the wind, and said to the sea, "Peace! Be still!" And the wind ceased and there was a great calm. 40 He said to them, "Why are you so afraid? Have you no faith?" 41 And they were filled with awe, and said to one another, "Who is this? Even the wind and the sea obey him!" LK 8:22-25 22 One day he got into a boat with his disciples, and he said to them, "Let us go over to the other side of the lake." So they set out. 23 As they sailed he fell asleep. And a windstorm came down on the lake, and they were filling with water, and were in danger. 24 And they went and woke him, saying, "Master, Master, we are perishing!" Then he awoke and rebuked the wind and the raging waves; and they ceased, and there was a calm. 25 He said to them, "Where is your faith?" And they were afraid, and they marveled, saying to one another, "Who then is this, that he commands even the winds and water, and they obey him?" 18.40 Jesus Cures the Demoniacs MT 8:28-34 28 When he had come to the other side, to the country of the Gadarenes, two demon-possessed men met him, coming out of the tombs, exceedingly fierce, so that no one could pass that way. 29 And behold, they cried out, "What have you to do with us, O Son of God? Have you come here to torment us before the time?" 30 Now a herd of many swine was feeding at some distance from them. 31 And the demons begged him, "If you cast us out, send us away into the herd of swine." 32 And he said to them, "Go." So they came out and went into the swine; and behold, the whole herd rushed down the steep bank into the sea, and perished in the water. 33 Then those who kept them fled, and they went away into the city and told everything, including what had happened to the demon-possessed men. 34 And behold, the whole city came out to meet Jesus. And when they saw him, they begged him to leave their region. MK 5:1-20 1 They came to the other side of the sea, to the country of the Gerasenes. 2 And when he had come out of the boat, there met him out of the tombs a man with an unclean spirit, 3 who lived among the tombs; and no one could bind him any more, not even with a chain, 4 for he had often been bound with shackles and chains. But the chains he wrenched apart, and the shackles he broke in pieces; and no one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always crying out, and cutting himself with stones. 6 And when he saw Jesus from a distance, he ran and worshipped him. 7 And crying out with a loud voice, he said, "What have you to do with me, Jesus, Son of the Most High God? I implore you by God, do not torment me." 8 For he had said to him, "Come out of the man, you unclean spirit!" 9 Then Jesus asked him, "What is your name?" And he replied, "My name is Legion, for we are many." 10 And he begged him eagerly not to send them out of the country. 11 Now a large herd of swine was feeding there on the hillside. 12 So all the demons begged him, "Send us to the swine, that we may enter them." 13 So he gave them permission. And the unclean spirits came out, and entered the swine; and the herd, numbering about two thousand, rushed down the steep bank into the sea, and were drowned in the sea. 14 So those who fed the swine fled, and told it in the city and in the country. And people went out to see what it was that had happened. 15 And they came to Jesus, and saw the man who had been possessed sitting there, clothed and in his right mind, the man who had had the legion; and they were afraid. 16 And those who had seen it told the people what had happened to the demon-possessed man, and about the swine. 17 Then they began to plead with Jesus to depart from their region. 18 And as he was getting into the boat, the man who had been demon-possessed begged him that he might be with him. 19 Jesus did not let him, but said, "Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you." 20 And he went away and began to proclaim in the Decapolis how much Jesus had done for him; and all men marveled. LK 8:26-40 26 Then they sailed to the country of the Gerasenes, which is opposite Galilee. 27 When he stepped out on land, there met him a man from the city who had demons. For a long time he had worn no clothes, and he lived not in a house but in the tombs. 28 When he saw Jesus, he cried out and fell down before him, and said with a loud voice, "What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me!" 29 For he had commanded the unclean spirit to come out of the man. For many times it had seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the wilderness. 30 Jesus asked him, "What is your name?" And he said, "Legion"; because many demons had entered him. 31 And they begged him repeatedly not to command them to go into the Abyss. 32 Now a large herd of swine was feeding there on the hillside; and they begged him to let them enter them. So he gave them permission. 33 Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and were drowned. 34 When those tending the pigs saw what had happened, they fled, and told it in the city and in the country. 35 Then people went out to see what had happened, and they came to Jesus, and found the man from whom the demons had gone, sitting at the feet of Jesus, clothed and in his right mind; and they were afraid. 36 Those who had seen it told them how he who had been demon-possessed was healed. 37 Then all the people of the surrounding region of the Gerasenes asked him to depart from them, for they were seized with great fear. So he got into the boat and returned. 38 The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, 39 "Return to your home, and tell how much God has done for you." And he went away, proclaiming throughout the whole city how much Jesus had done for him. 40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. 20.10 Jesus Heals a Paralytic let Down Through the Roof MT 9:1-8 1 And getting into a boat, he crossed over and came to his own city. 2 And behold, they brought to him a paralytic, lying on a bed. And when Jesus saw their faith he said to the paralytic, "Take heart, my son; your sins are forgiven." 3 And behold, some of the scribes said to themselves, "This man is blaspheming!" 4 But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 5 For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise and walk'? 6 But that you may know that the Son of Man has authority on earth to forgive sins"-he then said to the paralytic-"Rise, take up your bed and go home." 7 And he rose and went home. 8 When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men. MK 2:1-12 1 And when he entered Capernaum after some days, it was heard that he was home. 2 And many gathered together, so that there was no longer room to receive them, not even near the door. And he preached the word to them. 3 Then they came to him, bringing a paralytic carried by four men. 4 And when they could not get near him because of the crowd, they made an opening in the roof above him; and when they had broken through, they let down the pallet on which the paralytic was lying. 5 When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." 6 Now some of the scribes were sitting there, reasoning in their hearts, 7 "Why does this man speak like this? He is blaspheming! Who can forgive sins but God alone?" 8 And immediately, when Jesus perceived in his spirit that they reasoned thus within themselves, he said to them, "Why do you reason about these things in your hearts? 9 Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Rise, take up your pallet and walk'? 10 But that you may know that the Son of Man has authority on earth to forgive sins"-he said to the paralytic, 11 "I say to you, rise, take up your pallet and go home." 12 And he rose, and immediately took up the pallet and went out in the sight of them all; so that they were all amazed and glorified God, saying, "We never saw anything like this!" LK 5:17-26 17 One day as he was teaching, there were Pharisees and teachers of the law sitting by, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was present for him to heal. 18 Then behold, men brought on a bed a man who was paralyzed, and they sought to bring him in and lay him before Jesus. 19 When they could not find a way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. 20 When he saw their faith he said, "Man, your sins are forgiven you." 21 And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" 22 But when Jesus perceived their thoughts, he answered them, "Why are you reasoning in your hearts? 23 Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise up and walk'? 24 But that you may know that the Son of Man has authority on earth to forgive sins"-he said to the man who was paralyzed- "I say to you, rise, take up your bed and go home." 25 Immediately he rose up before them, took up what he had been lying on, and went home, glorifying God. 26 And they were all amazed, and they glorified God and were filled with awe, saying, "We have seen strange things today." 20.20 The Call of Matthew MT 9:9-13 9 As Jesus passed on from there, he saw a man named Matthew sitting at the tax office; and he said to him, "Follow me." And he rose and followed him. 10 And as Jesus sat at table in the house, behold, many tax collectors and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw this, they said to his disciples, "Why does your teacher eat with tax collectors and sinners?" 12 But when Jesus heard it, he said, "Those who are well have no need of a physician, but those who are sick. 13 But go and learn what this means: 'I desire mercy, and not sacrifice.' For I have not come to call the righteous, but sinners." MK 2:13-17 13 Then he went out again beside the sea; and all the crowd came to him, and he taught them. 14 As he passed by, he saw Levi the son of Alphaeus sitting at the tax office, and he said to him, "Follow me." So he rose and followed him. 15 And as he sat at table in Levi's house, many tax collectors and sinners were sitting with Jesus and his disciples; for there were many who followed him. 16 And the scribes of the Pharisees, when they saw him eating with sinners and tax collectors, said to his disciples, "Why does he eat with tax collectors and sinners?" 17 And when Jesus heard it, he said to them, "Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners." LK 5:27-32 27 After this he went out, and saw a tax collector, named Levi, sitting at the tax office; and he said to him, "Follow me." 28 And he left everything, rose up and followed him. 29 Then Levi made him a great feast in his house; and there were a great number of tax collectors and others sitting at table with them. 30 And the Pharisees and their scribes complained against his disciples, saying, "Why do you eat and drink with tax collectors and sinners?" 31 And Jesus answered them, "Those who are well have no need of a physician, but those who are sick. 32 I have not come to call the righteous, but sinners to repentance." 20.30 Jesus answers Objections as to his not Fasting MT 9:14-17 14 Then the disciples of John came to him, saying, "Why do we and the Pharisees fast, but your disciples do not fast?" 15 And Jesus said to them, "Can the guests of the bridegroom mourn as long as he is with them? The days will come, when the bridegroom will be taken away from them, and then they will fast. 16 No one puts a piece of unshrunk cloth on an old garment, for the patch pulls away from the garment, and the tear is made worse. 17 Neither do they put new wine into old wineskins; if they do, the skins burst, and the wine is spilled, and the skins are ruined. But they put new wine into new wineskins, and so both are preserved." MK 2:18-22 18 Now John's disciples and the Pharisees were fasting. And people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" 19 And Jesus said to them, "Can the guests of the bridegroom fast while he is with them? As long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom will be taken away from them, and then they will fast in that day. 21 "No one sews a patch of unshrunk cloth on an old garment; if he does, the new piece will pull away from the old, and the tear is made worse. 22 And no one puts new wine into old wineskins; if he does, the wine will burst the skins, and the wine is lost and the wineskins are ruined. But new wine must be put into new wineskins." LK 5:33-39 33 They said to him, "The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink." 34 And Jesus said to them, "Can you make the guests of the bridegroom fast while he is with them? 35 But the days will come when the bridegroom will be taken away from them; then they will fast in those days." 36 He told them a parable also: "No one tears a piece from a new garment and puts it on an old one; if he does, he will tear the new garment, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins; if he does, the new wine will burst the skins and it will be spilled, and the skins will be ruined. 38 But new wine must be put into new wineskins. 39 And no one after drinking old wine desires the new; for he says, 'The old is better.'" 21.10 Jesus Raises Jairus' daughter and heals a Woman with an issue of Blood MT 9:18-26 18 While he was saying these things to them, behold, a ruler came and knelt before him, saying, "My daughter has just died, but come and lay your hand on her and she will live." 19 So Jesus rose and followed him, and so did his disciples. 20 And behold, a woman who had suffered from a hemorrhage for twelve years came up behind him and touched the fringe of his garment. 21 For she said to herself, "If I only touch his garment, I shall be made well." 22 Jesus turned, and when he saw her he said, "Take heart, daughter; your faith has made you well." And the woman was made well from that moment. 23 When Jesus came to the ruler's house, and saw the flute players and the noisy crowd, 24 he said, "Depart; for the girl is not dead but sleeping." And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. 26 And the report of this went through all that region. MK 5:21-43 21 And when Jesus had crossed over again by the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then came one of the rulers of the synagogue, Jairus by name. And seeing him, he fell at his feet, 23 and pleaded earnestly with him, saying, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be healed, and live." 24 So Jesus went with him. And a great crowd followed him and thronged around him. 25 And there was a woman who had endured a flow of blood for twelve years, 26 and she had suffered much under many physicians, and had spent all that she owned, and was no better but rather grew worse. 27 When she heard about Jesus, she came up behind him in the crowd and touched his garment. 28 For she said, "If I touch even his clothes, I shall be made well." 29 And immediately the bleeding stopped; and she felt in her body that she was healed of her disease. 30 And Jesus, immediately knowing in himself that power had gone out from him, turned around in the crowd and said, "Who touched my clothes?" 31 And his disciples said to him, "You see the crowd pressing around you, and yet you say, 'Who touched me?'" 32 And he looked around to see who had done it. 33 But the woman, knowing what had happened to her, came and fell down before him in fear and trembling and told him the whole truth. 34 And he said to her, "Daughter, your faith has made you well. Go in peace, and be healed of your disease." 35 While he was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead. Why trouble the Teacher any further?" 36 But ignoring what they said, Jesus said to the ruler of the synagogue, "Do not be afraid; only believe." 37 And he allowed no one to follow him except Peter, James, and John the brother of James. 38 When they came to the house of the ruler of the synagogue, he saw a tumult, and people weeping and wailing loudly. 39 And when he came in, he said to them, "Why make this commotion and weep? The child is not dead, but sleeping." 40 And they laughed at him. But after he put them all outside, he took the child's father and mother and those who were with him, and went in where the child was. 41 He took her by the hand and said to her, "Talitha cumi!" which means, "Little girl, I say to you, arise." 42 Immediately the girl stood up and walked (she was twelve years of age). And they were overcome with great amazement. 43 He strictly charged them that no one should know this, and told them to give her something to eat. LK 8:40-56 40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. 41 And behold, there came a man named Jairus, who was a ruler of the synagogue; and he fell at Jesus' feet and begged him to come to his house, 42 for he had an only daughter, about twelve years of age, and she was dying. But as he went, the people pressed round him. 43 And a woman who had a flow of blood for twelve years and could not be healed by anyone, 44 came up behind him, and touched the fringe of his garment; and immediately her flow of blood stopped. 45 And Jesus said, "Who touched me?" When all denied it, Peter said, "Master, the multitudes surround you and press upon you!" 46 But Jesus said, "Someone touched me; for I know that power has gone out from me." 47 When the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48 And he said to her, "Daughter, your faith has made you well; go in peace." 49 While he was still speaking, someone came from the ruler of the synagogue's house and said, "Your daughter is dead; do not trouble the Teacher any more." 50 But Jesus on hearing this answered him, "Do not be afraid; only believe, and she will be well." 51 When he came into the house he permitted no one to go in with him except Peter, James, and John, and the father and mother of the girl. 52 Now all were wailing and mourning for her; but he said, "Do not weep; she is not dead, but sleeping." 53 And they laughed at him, knowing that she was dead. 54 But he took her by the hand and called, saying, "Child, arise." 55 Then her spirit returned, and she got up at once. And he directed that something should be given her to eat. 56 And her parents were astonished, but he charged them to tell no one what had happened. 22.10 Jesus heals two blind men and Casts out a Demon MT 9:27-34 27 And as Jesus passed on from there, two blind men followed him, crying out, "Have mercy on us, Son of David." 28 When he had entered the house, the blind men came to him; and Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." 29 Then he touched their eyes, saying, "According to your faith be it done to you." 30 And their eyes were opened. And Jesus sternly warned them, "See that no one knows it." 31 But they went out and spread the news about him all over that region. 32 As they were going out, behold, a mute and demon-possessed man was brought to him. 33 And when the demon had been cast out, the mute man spoke; and the crowds marveled, saying, "Never was anything like this seen in Israel." 34 But the Pharisees said, "He casts out demons by the prince of demons." 23.10 Jesus Preaches to, and is Rejected by, his own Countrymen MK 6:1-6a 1 He went away from there and came to his own country, and his disciples followed him. 2 And when the Sabbath had come, he began to teach in the synagogue. And many who heard him were astonished, saying, "Where did this man get these things? And what wisdom is this which is given to him, that such mighty works are performed by his hands! 3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? Are not his sisters here with us?" And they took offense at him. 4 But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house." 5 Now he could do no mighty work there, except that he laid his hands on a few sick people and healed them. 6 And he marveled because of their unbelief. 24.10 Preaching and Healing in Galilee MK 6:6b 6 Then he went around the villages teaching. 24.20 The Calling of the Twelve Apostles MK 3:13-19a 13 And he went up on the mountain, and called to him those he himself wanted. And they came to him. 14 Then he appointed twelve, that they might be with him and that he might send them out to preach, 15 and to have authority to cast out the demons: 16 Simon, to whom he gave the name Peter; 17 James the son of Zebedee and John the brother of James, to whom he gave the name Boanerges, that is, "Sons of Thunder"; 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot; 19 and Judas Iscariot, who betrayed him. LK 6:12-16 12 In those days he went out to the mountain to pray, and all night he continued in prayer to God. 13 And when it was day, he called his disciples to himself; and from them he chose twelve, whom he also named apostles: 14 Simon, whom he named Peter, and Andrew his brother, James and John, Philip, and Bartholomew, 15 Matthew, and Thomas, James the son of Alphaeus, and Simon who was called the Zealot, 16 Judas the son of James, and Judas Iscariot, who became a traitor. Part 3 - SERMON ON THE MOUNT 24.30 The Sermon on the Mount MT 5:1-16 1 Seeing the crowds, he went up on a mountain, and when he sat down his disciples came to him. 2 And he opened his mouth and taught them, saying: 3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 Blessed are those who mourn, for they shall be comforted. 5 Blessed are the meek, for they shall inherit the earth. 6 Blessed are those who hunger and thirst for righteousness, for they shall be filled. 7 Blessed are the merciful, for they shall obtain mercy. 8 Blessed are the pure in heart, for they shall see God. 9 Blessed are the peacemakers, for they shall be called sons of God. 10 Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. 11 Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for my sake. 12 Rejoice and be glad, for great is your reward in heaven, for so they persecuted the prophets who were before you. 13 "You are the salt of the earth. But if the salt loses its taste, how shall it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. 14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do they light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 Let your light so shine before men, that they may see your good works and glorify your Father in heaven. 25.10 A Level Place LK 6:17-26 17 And he came down with them and stood on a level place with a crowd of his disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear him and be healed of their diseases, 18 and those who were troubled with unclean spirits were cured. 19 And all the crowd sought to touch him, for power came from him and healed them all. 20 He lifted up his eyes on his disciples, and said: "Blessed are you poor, for yours is the kingdom of God. 21 Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. 22 Blessed are you when men hate you, and when they exclude you and revile you, and cast out your name as evil, because of the Son of Man. 23 Rejoice in that day and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets. 24 But woe to you who are rich, for you have received your consolation. 25 Woe to you who are full now, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. 26 Woe to you when all men speak well of you, for so did their fathers to the false prophets. 25.20 The Law and the Prophets MT 5:17-20 17 "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. 18 For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will by any means pass from the Law until all is accomplished. 19 Whoever then breaks one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. 20 For I tell you, that unless your righteousness exceeds that of the scribes and Pharisees, you will by no means enter the kingdom of heaven. 25.30 You Shall not Kill MT 5:21-26 21 "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be liable to judgment.' 22 But I say to you that anyone who is angry with his brother shall be subject to judgment. And whoever says to his brother, 'Raca,' shall be answerable to the council. But whoever says, 'You fool!' shall be in danger of the fire of hell. 23 Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar, and go. First be reconciled to your brother; and then come and offer your gift. 25 Agree with your adversary quickly, while you are on the way with him to court, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison. 26 Truly, I say to you, you will never get out till you have paid the last penny. 25.31 You Shall not Commit Adultery MT 5:27-32 27 "You have heard that it was said, 'You shall not commit adultery.' 28 But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. 29 If your right eye causes you to sin, pluck it out and throw it away. It is better for you to lose one of your members than for your whole body to be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than for your whole body to go into hell. 31 "It has also been said, 'Whoever divorces his wife, let him give her a certificate of divorce.' 32 But I say to you that every one who divorces his wife, except on the ground of unchastity, causes her to become an adulteress; and whoever marries a divorced woman commits adultery. 25.32 You Shall not Swear Falsely MT 5:33-37 33 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' 34 But I say to you, do not swear at all: either by heaven, for it is God's throne; 35 or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. 36 And do not swear by your head, for you cannot make even one hair white or black. 37 Simply let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything more than this comes from evil. 25.33 Do Not Resist One Who is Evil MT 5:38-42 38 "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39 But I tell you, do not resist an evil person. But if someone strikes you on the right cheek, turn to him the other also. 40 And if someone wants to sue you and take your tunic, let him have your cloak as well. 41 And if someone forces you to go one mile, go with him two miles. 42 Give to him who asks you, and from him who wants to borrow from you do not turn away. 25.34 Love Your Enemies MT 5:43-48 43 "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' 44 But I say to you, love your enemies and pray for those who persecute you, 45 that you may be sons of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46 For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47 And if you greet only your brethren, what more are you doing than others? Do not even the Gentiles do the same? 48 You, therefore, must be perfect, as your heavenly Father is perfect. LK 6:27-36 27 "But I say to you who hear: love your enemies, do good to those who hate you, 28 bless those who curse you, pray for those who mistreat you. 29 To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic. 30 Give to everyone who asks of you, and from him who takes away your goods do not ask them back. 31 And as you wish that men would do to you, do so to them. 32 If you love those who love you, what credit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34 And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners, to receive as much back. 35 But love your enemies, do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High. For he is kind to the ungrateful and evil. 36 Be merciful, just as your Father is merciful. 25.35 When You Give Alms MT 6:1-4 1 "Take heed that you do not do your charitable deeds before men, to be seen by them. If you do, you will have no reward from your Father in heaven. 2 "Thus, when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. 3 But when you give to the needy, do not let your left hand know what your right hand is doing, 4 so that your charitable deed may be in secret; and your Father who sees in secret will reward you. 25.36 When you Pray MT 6:5-15 5 "And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room, shut the door and pray to your Father, who is in secret; and your Father, who sees in secret, will reward you. 7 And when you pray, do not use empty repetitions as the Gentiles do. For they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him. 9 Pray, then, in this way: Our Father in heaven, hallowed be your name. 10 Your kingdom come, your will be done on earth as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And lead us not into temptation, but deliver us from evil.' 14 For if you forgive men their trespasses, your heavenly Father will also forgive you. 15 But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. 25.37 When you Fast MT 6:16-18 16 "And when you fast, do not look gloomy, like the hypocrites, for they disfigure their faces that they may be seen by men to be fasting. Truly, I say to you, they have received their reward. 17 But when you fast, anoint your head and wash your face, 18 so that you do not appear to be fasting to men, but to your Father who is in secret; and your Father who sees in secret will reward you. 25.38 Do not Lay up for Yourselves Treasures on Earth MT 6:19-24 19 "Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also. 22 The lamp of the body is the eye. So if your eye is good, your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is that darkness! 24 No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon. 25.39 Do not be Anxious About Your Life MT 6:25-34 25 "Therefore I tell you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 Which of you by worrying can add one cubit to his span of life? 28 And why do you worry about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin, 29 yet I tell you that even Solomon in all his glory was not arrayed like one of these. 30 Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not worry, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' 32 For the Gentiles seek after all these things; and your heavenly Father knows that you need them all. 33 But seek first his kingdom and his righteousness, and all these things shall be given to you as well. 34 Therefore do not worry about tomorrow, for tomorrow will worry about itself. Sufficient for the day is its own trouble. 25.40 Judge Not MT 7:1-5 1 "Judge not, that you be not judged. 2 For with the same judgment you judge others, you will be judged, and with the measure you use, it will be measured to you. 3 And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? 4 Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is a plank in your own eye? 5 You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye. LK 6:37-42 37 "Judge not, and you will not be judged. Condemn not, and you will not be condemned. Forgive, and you will be forgiven. 38 Give, and it will be given to you; good measure, pressed down, shaken together and running over, will be put into your lap. For with the measure you use, it will be measured back to you." 39 He also told them a parable: "Can a blind man lead a blind man? Will they not both fall into a pit? 40 A disciple is not above his teacher, but everyone who is fully trained will be like his teacher. 41 And why do you look at the speck in your brother's eye, but do not notice the plank in your own eye? 42 Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye? You hypocrite! First take the plank from out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye. 25.41 Do not Give Dogs What is Holy MT 7:6 6 Do not give what is holy to the dogs; do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces. 25.42 Ask and it Will be Given to You MT 7:7-12 7 "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 12 So whatever you wish that men would do to you, do also to them, for this is the Law and the Prophets. 25.43 Enter by the Narrow Gate MT 7:13-14 13 "Enter by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. 14 For the gate is narrow and the way is hard, that leads to life, and few are those who find it. 25.44 You Shall Know Them by Their Fruits MT 7:15-27 15 "Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits. Do men gather grapes from thorn bushes, or figs from thistles? 17 Even so, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will know them by their fruits. 21 "Not every one who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. 22 On that day many will say to me, 'Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' 23 And then will I declare to them, 'I never knew you; depart from me, you evildoers!' 24 "Therefore everyone who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock. 26 And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand; 27 and the rain descended, the floods came, and the winds blew and beat against that house, and it fell. And great was its fall." LK 6:43-49 43 "For no good tree bears bad fruit, nor does a bad tree bear good fruit. 44 For each tree is known by its own fruit. For men do not gather figs from thorns, nor do they pick grapes from a bramble bush. 45 The good man out of the good treasure of his heart brings forth good, and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks. 46 "Why do you call me, 'Lord, Lord,' and do not do what I say? 47 Every one who comes to me and hears my words and does them, I will show you what he is like: 48 he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it was well built. 49 But he who hears and does not do them is like a man who built a house on the ground without a foundation; against which the stream broke, and immediately it fell. And the ruin of that house was great." 25.44 Conclusion of the Sermons MT 7:28-29 28 And when Jesus had finished these sayings, the crowds were astonished at his teaching, 29 for he taught them as one who had authority, and not as their scribes. 26.10 A Leper is Healed Near Capernaum MT 8:1-4 1 When he came down from the mountain, great crowds followed him. 2 And behold, a leper came and knelt before him, saying, "Lord, if you are willing, you can make me clean." 3 Then Jesus put out his hand and touched him, saying, "I am willing; be clean." Immediately his leprosy was cleansed. 4 And Jesus said to him, "See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them." MK 1:40-45 40 Then a leper came to him, imploring him, kneeling down to him and saying to him, "If you are willing, you can make me clean." 41 And Jesus, moved with compassion, put out his hand and touched him, and said to him, "I am willing; be clean." 42 And immediately the leprosy left him, and he was made clean. 43 And he strictly warned him and sent him away at once, 44 and he said to him, "See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them." 45 But he went out and began to talk freely about it, and to spread the news, so that Jesus could no longer openly enter a town, but was outside in the deserted places; and people came to him from every quarter. LK 5:12-16 12 While he was in one of the cities, a man who was full of leprosy saw Jesus; and he fell on his face and begged him, "Lord, if you are willing, you can make me clean." 13 And he stretched out his hand, and touched him, saying, "I am willing; be clean." And immediately the leprosy left him. 14 And he charged him to tell no one, "But go and show yourself to the priest, and make an offering for your cleansing as a testimony to them, just as Moses commanded."15 But the report went around concerning him all the more; and great multitudes came together to hear and to be healed by him of their infirmities. 16 But he often withdrew to the wilderness and prayed. Part 4 - AFTER THE SERMON ON THE MOUNT 27.10 The Healing of the Centurion's Servant MT 8:5-13 5 When Jesus had entered Capernaum, a centurion came to him, asking for help, 6 and saying, "Lord, my servant is lying paralyzed at home, in terrible distress." 7 And Jesus said to him, "I will come and heal him." 8 But the centurion answered him, "Lord, I am not worthy to have you come under my roof. But only say the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me. And I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." 10 When Jesus heard him, he marveled, and said to those who followed him, "Truly, I say to you, not even in Israel have I found such great faith. 11 I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. 12 But the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth." 13 Then to the centurion Jesus said, "Go; be it done for you as you have believed." And his servant was healed at that very hour. LK 7:1-10 1 When he had finished all his sayings in the hearing of the people, he entered Capernaum. 2 A centurion's servant, who was dear to him, was sick and ready to die. 3 When he heard of Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. 4 And when they came to Jesus, they begged him earnestly, saying, "He is worthy to have you do this for him, 5 for he loves our nation, and has built us our synagogue." 6 And Jesus went with them. When he was not far from the house, the centurion sent friends to him, saying to him, "Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7 Therefore I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. 8 For I am a man set under authority, with soldiers under me. And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." 9 When Jesus heard this, he marveled at him, and turned and said to the crowd that followed him, "I tell you, I have not found such great faith even in Israel." 10 And when those who had been sent returned to the house, they found the servant well. 28.10 Jesus Charges the Twelve Apostles and Sends Them Forth MT 9:35-11:1 35 And Jesus went about all the cities and villages, teaching in their synagogues and preaching the gospel of the kingdom, and healing every disease and every sickness. 36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. 37 Then he said to his disciples, "The harvest is plentiful, but the laborers are few. 38 Therefore pray the Lord of the harvest to send out laborers into his harvest." 10 1 And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 2 The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, who betrayed him. 5 These twelve Jesus sent out and commanded them: "Do not go among the Gentiles, or enter any town of the Samaritans. 6 But go rather to the lost sheep of the house of Israel. 7 And preach as you go, saying, 'The kingdom of heaven is at hand.' 8 Heal the sick, cleanse the lepers, raise the dead, cast out demons. Freely you have received, freely give. 9 Take no gold, nor silver, nor copper in your belts, 10 nor bag for your journey, nor two tunics, nor sandals, nor a staff; for the worker is worthy of his food. 11 Now whatever village or town you enter, inquire who in it is worthy, and stay there until you go out. 12 As you enter the house, give it your greeting. 13 And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. 14 And if any one will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. 15 Truly, I say to you, it will be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that town. 16 "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents and innocent as doves. 17 But beware of men, for they will deliver you up to councils and flog you in their synagogues. 18 You will be brought before governors and kings for my sake, as a testimony to them and to the Gentiles. 19 But when they deliver you up, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you in that hour; 20 for it is not you who speak, but the Spirit of your Father speaking through you. 21 Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and have them put to death. 22 And you will be hated by all for my name's sake. But he who endures to the end will be saved. 23 When they persecute you in one city, flee to another. For truly, I say to you, you will not have gone through the cities of Israel before the Son of Man comes. 24 "A disciple is not above his teacher, nor a servant above his master. 25 It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebub, how much more will they call those of his household! 26 "So do not fear them. For there is nothing covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the dark, speak in the light; and what you hear whispered in your ear, proclaim on the housetops. 28 And do not fear those who kill the body but cannot kill the soul. But rather fear him who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father's will. 30 But even the very hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows. 32 "Therefore whoever acknowledges me before men, him I will also acknowledge before my Father who is in heaven. 33 But whoever denies me before men, I will also deny him before my Father who is in heaven. 34 "Do not think that I have come to bring peace on earth. I did not come to bring peace, but a sword. 35 For I have come to set a man 'against his father, and a daughter against her mother, and a daughter- in-law against her mother-in-law; 36 and a man's enemies will be those of his own household.' 37 He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me; 38 and he who does not take his cross and follow me is not worthy of me. 39 He who finds his life will lose it, and he who loses his life for my sake will find it. 40 "He who receives you receives me, and he who receives me receives him who sent me. 41 He who receives a prophet because he is a prophet shall receive a prophet's reward, and he who receives a righteous man because he is a righteous man shall receive a righteous man's reward. 42 And whoever gives to one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he shall not lose his reward." 11 1 And when Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in their cities. MK 6:7-13 7 And he called to him the twelve, and began to send them out two by two, and gave them authority over the unclean spirits. 8 He commanded them to take nothing for the journey except a staff-no bag, no bread, no money in their belts-9 but to wear sandals and not put on two tunics. 10 And he said to them, "Where you enter a house, stay there until you leave that place. 11 And if any place will not receive you and they refuse to hear you, when you leave, shake off the dust that is on your feet for a testimony against them." 12 So they went out and preached that people should repent. 13 And they cast out many demons, and anointed with oil many that were sick and healed them. LK 9:1-6 1 Then he called the twelve together and gave them power and authority over all demons, and to cure diseases. 2 And he sent them out to preach the kingdom of God and to heal the sick. 3 And he said to them, "Take nothing for the journey, no staff, nor bag, nor bread, nor money; and do not have two tunics. 4 Whatever house you enter, stay there, and from there depart. 5 And wherever they do not receive you, when you leave that town, shake off the dust from your feet as a testimony against them." 6 So they departed and went through the towns, preaching the gospel and healing everywhere. 29.10 The Widow's Son Raised From the Dead at Nain LK 7:11-17 11 Soon afterward, he went to a city called Nain, and his disciples and a large crowd went along with him. 12 As he came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her. 13 When the Lord saw her, he had compassion on her and said to her, "Do not weep." 14 Then he came and touched the open coffin, and those who carried him stood still. And he said, "Young man, I say to you, arise." 15 The dead man sat up, and began to speak. And he gave him to his mother. 16 Fear seized them all; and they glorified God, saying, "A great prophet has arisen among us;" and "God has visited his people." 17 And this report about him spread throughout all Judea and all the surrounding country. 30.10 John the Baptist (in prison) Sends Doubting Disciples to Jesus MT 11:2-19 2 Now when John heard in prison about the works of Christ, he sent word by his disciples 3 and said to him, "Are you the One who is to come, or shall we look for another?" 4 And Jesus answered them, "Go and tell John what you hear and see: 5 the blind receive their sight and the lame walk, the lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them. 6 And blessed is he who is not offended because of me." 7 As they went away, Jesus began to speak to the crowds concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? 8 But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. 9 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 For this is he of whom it is written: 'Behold, I send my messenger before your face, who will prepare your way before you.' 11 Truly, I say to you, among those born of women there has not risen one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he. 12 From the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force. 13 For all the Prophets and the Law prophesied until John. 14 And if you are willing to accept it, he is the Elijah who is to come. 15 He who has ears to hear, let him hear. 16 "But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their companions, 17 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.' 18 For John came neither eating nor drinking, and they say, 'He has a demon.' 19 The Son of Man came eating and drinking, and they say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners!' But wisdom is justified by her deeds." LK 7:18-35 18 Then the disciples of John told him about all these things. 19 And John, calling to him two of his disciples, sent them to the Lord, saying, "Are you the One who is to come, or shall we look for another?" 20 When the men had come to him, they said, "John the Baptist has sent us to you, saying, 'Are you the One who is to come, or shall we look for another?'" 21 At that very hour he cured many of diseases and afflictions and evil spirits, and to many that were blind he gave sight. 22 He answered them, "Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the good news preached to them. 23 And blessed is he who is not offended because of me." 24 When the messengers of John had departed, he began to speak to the crowds concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? 25 What then did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously appareled and live in luxury are in kings' courts. 26 But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 27 This is he of whom it is written: 'Behold, I send my messenger before your face, who will prepare your way before you.' 28 I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he." 29 (And when they heard him, all the people, even the tax collectors, justified God, having been baptized with the baptism of John. 30 But the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.) 31 "To what then shall I compare the men of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling to one another: 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' 33 For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' 34 The Son of Man has come eating and drinking, and you say, 'Behold, a glutton and a drunkard, a friend of tax collectors and sinners!' 35 But wisdom is justified by all her children." 31.10 The Anointing of Jesus Feet in the House of Simon the Pharisee LK 7:36-8:3 36 One of the Pharisees asked him to eat with him, and he went to the Pharisee's house, and reclined at the table. 37 And behold, a woman of the city, who was a sinner, when she learned that Jesus was reclining at the table in the Pharisee's house, brought an alabaster flask of perfume, 38 and as she stood behind him at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the perfume. 39 Now when the Pharisee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner." 40 And Jesus answered him, "Simon, I have something to say to you." And he said, "Teacher, say it." 41 "A certain creditor had two debtors. One owed five hundred denarii, and the other fifty. 42 When they had nothing with which to pay him back, he freely forgave them both. Now which of them will love him more?" 43 Simon answered, "I suppose the one to whom he forgave more." And he said to him, "You have judged rightly." 44 Then he turned toward the woman and said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with the hair of her head. 45 You gave me no kiss, but this woman has not ceased to kiss my feet from the time I came in. 46 You did not anoint my head with oil, but she has anointed my feet with perfume. 47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much. But he who is forgiven little, loves little." 48 And he said to her, "Your sins are forgiven." 49 Then those who reclined at the table with him began to say among themselves, "Who is this who even forgives sins?" 50 He said to the woman, "Your faith has saved you; go in peace." 8 1 Soon afterward, he went on through every city and village, preaching and bringing the good news of the kingdom of God. And the twelve were with him, 2 and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had come out, 3 and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for them out of their means. 32.10 Jesus Charges the Seventy Disciples and Sends Them Forth MT 11:20-24 20 Then he began to rebuke the cities in which most of his mighty works had been done, because they did not repent. 21 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 23 And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades. For if the mighty works which were done in you had been done in Sodom, it would have remained until this day. 24 But I tell you that it shall be more tolerable on the day of judgment for the land of Sodom than for you." LK 10:1-16 1 After this the Lord appointed seventy others, and sent them ahead of him, two by two, into every town and place where he himself was about to go. 2 And he said to them, "The harvest is plentiful, but the laborers are few; pray therefore the Lord of the harvest to send out laborers into his harvest. 3 Go your way; behold, I send you out as lambs among wolves. 4 Carry no purse, no bag, no sandals; and greet no one on the road. 5 Whatever house you enter, first say, 'Peace to this house.' 6 And if a son of peace is there, your peace will rest on him; if not, it will return to you. 7 And remain in the same house, eating and drinking what they give, for the laborer deserves his wages. Do not go from house to house. 8 Whenever you enter a town and they receive you, eat what is set before you. 9 Heal the sick there and say to them, 'The kingdom of God has come near to you.' 10 But whenever you enter a town and they do not receive you, go into its streets and say, 11 'Even the dust of your town that clings to our feet, we wipe off against you. Nevertheless know this, that the kingdom of God has come near.' 12 I tell you, it will be more tolerable on that day for Sodom than for that town. 13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more tolerable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades! 16 "He who hears you hears me, he who rejects you rejects me, and he who rejects me rejects him who sent me." 33.10 The Return of the Disciples from Their Mission MT 11:25-30 25 At that time Jesus declared, "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and intelligent and have revealed them to babes. 26 Yes, Father, for this was your good pleasure. 27 "All things have been delivered to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him. 28 Come to me, all you who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light." LK 10:17-24 17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name." 18 And he said to them, "I saw Satan fall like lightning from heaven. 19 Behold, I have given you authority to trample on serpents and scorpions, and over all the power of the enemy; and nothing shall hurt you. 20 Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 21 At that hour Jesus rejoiced in the Holy Spirit and said, "I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent and revealed them to babes. Yes, Father, for so it was your good pleasure. 22 All things have been delivered to me by my Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son chooses to reveal him." 23 Then he turned to his disciples and said privately, "Blessed are the eyes which see what you see. 24 For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it." Part 5 - AFTER THE RETURN OF THE SEVENTY DISCIPLES 34.10 The Parable of the Good Samaritan LK 10:25-37 25 And behold, a lawyer stood up to put him to the test, saying, "Teacher, what shall I do to inherit eternal life?" 26 He said to him, "What is written in the law? How do you read?" 27 And he answered, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind'; and 'your neighbor as yourself.'" 28 And he said to him, "You have answered right; do this, and you will live." 29 But he, wanting to justify himself, said to Jesus, "And who is my neighbor?" 30 Jesus said: "A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him of his clothing, beat him, and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise, a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came where he was; and when he saw him, he had compassion. 34 He went to him and bandaged his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. 35 The next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, I will repay you when I come back.' 36 Which of these three do you think was a neighbor to the man who fell among the robbers?" 37 He said, "The one who showed mercy on him." And Jesus said to him, "Go and do likewise." 35.10 Mary and Martha LK 10:38-42 38 Now as they went on their way, he entered a village; and a woman named Martha welcomed him into her house. 39 And she had a sister called Mary, who sat at the Lord's feet and listened to his word. 40 But Martha was distracted with much serving; and she went to him and said, "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me." 41 But the Lord answered her, "Martha, Martha, you are worried and troubled about many things; 42 but only one thing is needed. And Mary has chosen that good part, which will not be taken away from her." 36.10 Jesus Teaches the Disciples How to Pray (The Parable of the Importunate Friend) LK 11:1-13 1 He was praying in a certain place, and when he ceased, one of his disciples said to him, "Lord, teach us to pray, as John taught his disciples." 2 He said to them, "When you pray, say: 'Father, hallowed be your name. Your kingdom come. 3 Give us each day our daily bread. 4 And forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'" 5 And he said to them, "Which of you who has a friend will go to him at midnight and say to him, 'Friend, lend me three loaves; 6 for a friend of mine has come to me on a journey, and I have nothing to set before him'; 7 and he will answer from within, 'Do not bother me; the door is now shut, and my children are with me in bed; I cannot get up and give you anything'? 8 I tell you, though he will not get up and give to him because he is his friend, yet because of his persistence he will rise and give him as much as he needs. 9 So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10 For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 11 What father among you, if his son asks for a fish, will instead of a fish give him a serpent? 12 Or if he asks for an egg, will give him a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him!" 37.10 The Disciples Pluck Ears of Corn on the Sabbath MT 12:1-8 1 At that time Jesus went through the grainfields on the Sabbath. And his disciples were hungry, and began to pluck heads of grain and to eat. 2 But when the Pharisees saw it, they said to him, "Look, your disciples are doing what is not lawful to do on the Sabbath." 3 He said to them, "Have you not read what David did, when he was hungry, and those who were with him: 4 how he entered the house of God and ate the consecrated bread which was not lawful for him to eat, nor for those who were with him, but only for the priests? 5 Or have you not read in the Law that on the Sabbath the priests in the temple profane the Sabbath, and are innocent? 6 I tell you that one greater than the temple is here. 7 And if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 8 For the Son of Man is Lord of the Sabbath." MK 2:23-28 23 One Sabbath he was going through the grainfields; and as they made their way his disciples began to pluck heads of grain. 24 And the Pharisees said to him, "Look, why are they doing what is not lawful on the Sabbath?" 25 But he said to them, "Have you never read what David did when he was in need and hungry, he and those who were with him: 26 how he entered the house of God in the days of Abiathar the high priest, and ate the consecrated bread, which is not lawful to eat, except for the priests, and also gave some to those who were with him?" 27 And he said to them, "The Sabbath was made for man, not man for the Sabbath. 28 So the Son of Man is Lord even of the Sabbath." LK 6:1-5 1 One Sabbath Jesus was going through the grain fields, and his disciples plucked and ate some heads of grain, rubbing them in their hands. 2 But some of the Pharisees said, "Why are you doing what is not lawful to do on the Sabbath?" 3 Jesus answered them, "Have you not read what David did when he was hungry, he and those who were with him: 4 how he entered the house of God, took and ate the consecrated bread, and also gave some to those with him, which is not lawful for any but the priests to eat?" 5 And he said to them, "The Son of Man is lord of the Sabbath." 38.10 The Healing of a Paralyzed Hand on the Sabbath MT 12:9-14 9 And he went on from there, and went into their synagogue. 10 And behold, there was a man with a withered hand. And they asked him, "Is it lawful to heal on the Sabbath?" so that they might accuse him. 11 He said to them, "What man of you, if he has one sheep and it falls into a pit on the Sabbath, will not lay hold of it and lift it out? 12 Of how much more value is a man than a sheep! Therefore it is lawful to do good on the Sabbath." 13 Then he said to the man, "Stretch out your hand." And he stretched it out, and it was restored as whole as the other. MK 3:1-5 1 He entered the synagogue again, and a man was there who had a withered hand. 2 And they watched him closely, to see whether he would heal him on the Sabbath, so that they might accuse him. 3 And he said to the man who had the withered hand, "Come here." 4 Then he said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. 5 And he looked around at them with anger, grieved at the hardness of their hearts, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. LK 6:6-10 6 On another Sabbath he entered the synagogue and taught, and a man was there whose right hand was withered. 7 The scribes and the Pharisees watched him closely, to see whether he would heal on the Sabbath, so that they might find an accusation against him. 8 But he knew their thoughts, and said to the man who had the withered hand, "Rise and stand here." And he rose and stood there. 9 Then Jesus said to them, "I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?" 10 And he looked around at them all, and said to the man, "Stretch out your hand." He did so, and his hand was restored. 39.10 A Hostile Council of Pharisees - Jesus Withdraws MT 12:14-21 14 But the Pharisees went out and plotted against him, how they might destroy him. 15 Jesus, aware of this, withdrew from there. And many followed him, and he healed them all, 16 and ordered them not to make him known. 17 This was to fulfill what was spoken by the prophet Isaiah: 18 "Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased! I will put my Spirit upon him, and he will proclaim justice to the Gentiles. 19 He will not quarrel or cry out; nor will anyone hear his voice in the streets. 20 A bruised reed he will not break, and a smoldering wick he will not quench, till he sends forth justice to victory; 21 and in his name will the Gentiles hope." MK 3:6-12 6 Then the Pharisees went out and immediately plotted with the Herodians against him, how they might destroy him. 7 Jesus withdrew with his disciples to the sea, and a great multitude from Galilee followed; also from Judea 8 and Jerusalem and Idumea and beyond the Jordan and from around Tyre and Sidon, a great multitude, when they heard how many things he was doing, came to him. 9 And he told his disciples to have a small boat ready for him because of the crowd, lest they should crush him. 10 For he had healed many, so that all who had diseases pressed upon him to touch him. 11 And whenever the unclean spirits saw him, they fell down before him and cried out, "You are the Son of God." 12 But he strictly ordered them not to make him known. LK 6:11 11 But they were filled with fury and discussed with one another what they might do to Jesus. 40.10 Jesus Heals and the Pharisees Seek a Sign MT 12:22-45 22 Then they brought to him a demon-possessed man who was blind and mute, and he healed him, so that the mute man both spoke and saw. 23 And all the people were amazed and said, "Could this be the Son of David?" 24 But when the Pharisees heard this they said, "It is only by Beelzebub, the prince of demons, that this fellow drives out demons." 25 Jesus knew their thoughts and said to them, "Every kingdom divided against itself is laid waste, and every city or house divided against itself will not stand. 26 If Satan casts out Satan, he is divided against himself. How then will his kingdom stand? 27 And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. 28 But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you. 29 Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man? And then he will plunder his house. 30 He who is not with me is against me, and he who does not gather with me scatters. 31 Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. 32 Anyone who speaks a word against the Son of Man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. 33 "Either make the tree good, and its fruit good; or make the tree bad, and its fruit bad; for a tree is known by its fruit. 34 You brood of vipers! how can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. 35 The good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure brings forth evil things. 36 But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. 37 For by your words you will be justified, and by your words you will be condemned." 38 Then some of the scribes and Pharisees said to him, "Teacher, we want to see a sign from you." 39 But he answered them, "An evil and adulterous generation seeks for a sign; but no sign will be given to it except the sign of the prophet Jonah. 40 For as Jonah was three days and three nights in the belly of the great fish, so the Son of Man will be three days and three nights in the heart of the earth. 41 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now one greater than Jonah is here. 42 The queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. 43 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest, and finds none. 44 Then he says, 'I will return to my house from which I came.' And when he comes he finds it empty, swept, and put in order. 45 Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first. So shall it also be with this wicked generation." MK 3:20-31 20 Then he went home; and the crowd came together again, so that they could not even eat. 21 When his family heard about this, they went to take charge of him, for they said, "He is out of his mind." 22 And the scribes who came down from Jerusalem said, "He is possessed by Beelzebub, and by the prince of demons he casts out the demons." 23 So he called them to himself and said to them in parables: "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 And if a house is divided against itself, that house cannot stand. 26 And if Satan has risen up against himself, and is divided, he cannot stand, but is coming to an end. 27 No one can enter a strong man's house and plunder his goods, unless he first binds the strong man. And then he will plunder his house. 28 Truly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"-30 because they said, "He has an unclean spirit." LK 11:14-32 14 Now he was casting out a demon that was mute. So it was, when the demon had gone out, that the mute man spoke; and the multitudes marveled. 15 But some of them said, "He casts out demons by Beelzebub, the prince of demons." 16 Others, testing him, sought from him a sign from heaven. 17 But he, knowing their thoughts, said to them: "Every kingdom divided against itself is laid waste, and a house divided against itself falls. 18 If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebub. 19 And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they will be your judges. 20 But if I cast out demons by the finger of God, then the kingdom of God has come upon you. 21 When a strong man, fully armed, guards his own palace, his goods are in peace. 22 But when one stronger than he attacks him and overpowers him, he takes away his armor in which he trusted, and divides his spoils. 23 He who is not with me is against me, and he who does not gather with me scatters. 24 "When an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says, 'I will return to my house from which I came.' 25 And when he comes, he finds it swept and put in order. 26 Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first." 27 As he said these things, a woman in the crowd raised her voice and said to him, "Blessed is the womb that bore you, and the breasts that nursed you!" 28 But he said, "Blessed rather are those who hear the word of God and keep it!" 29 When the crowds were increasing, he began to say, "This is an evil generation. It seeks a sign, but no sign will be given to it except the sign of Jonah. 30 For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. 31 The queen of the South will rise at the judgment with the men of this generation and condemn them; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. 32 The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and behold, one greater than Jonah is here. 40.20 The Brethren of Christ MT 12:46-50 46 While he was still talking to the people, behold, his mother and brothers stood outside, seeking to speak to him. 47 Someone told him, "Your mother and brothers are standing outside, wanting to speak to you." 48 But he replied to the man who told him, "Who is my mother, and who are my brothers?" 49 And stretching out his hand toward his disciples, he said, "Here are my mother and my brothers! 50 For whoever does the will of my Father in heaven is my brother and sister and mother." MK 3:31-35 31 Then his brothers and his mother came. And standing outside they sent to him, and called him. 32 And a crowd was sitting around him; and they said to him, "Your mother and your brothers are outside, asking for you." 33 And he replied, "Who are my mother and my brothers?" 34 And he looked at those who sat in a circle around him, and said, "Here are my mother and my brothers! 35 Whoever does the will of God is my brother, and sister, and mother." LK 8:19-21 19 Then his mother and his brothers came to him, but they could not reach him because of the crowd. 20 And it was told him, "Your mother and your brothers are standing outside, desiring to see you." 21 But he said to them, "My mother and my brothers are those who hear the word of God and do it." 41.10 Woe to the Pharisees LK 11:37-54 37 While he was speaking, a Pharisee asked him to dine with him; so he went in and sat at table. 38 The Pharisee was surprised to see that he did not first wash before dinner. 39 But the Lord said to him, "Now you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. 40 You foolish ones! Did not he who made the outside make the inside also? 41 But give for alms those things which are within; and behold, everything is clean for you. 42 But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and neglect justice and the love of God. These you ought to have done, without leaving the others undone. 43 Woe to you Pharisees! For you love the best seats in the synagogues and greetings in the marketplaces. 44 Woe to you! For you are like graves which are not seen, and men walk over them without knowing it." 45 One of the lawyers answered him, "Teacher, by saying these things you reproach us also." 46 And he said, "Woe to you also, lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. 47 Woe to you! For you build the tombs of the prophets, and your fathers killed them. 48 So you witness that you approve of the deeds of your fathers; for they killed them, and you build their tombs. 49 Therefore the wisdom of God also said, 'I will send them prophets and apostles, some of whom they will kill and persecute,' 50 that the blood of all the prophets which was shed from the foundation of the world may be required of this generation, 51 from the blood of Abel to the blood of Zechariah, who perished between the altar and the sanctuary. Yes, I tell you, it shall be required of this generation. 52 Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and you hindered those who were entering." 53 As he went away from there, the scribes and the Pharisees began to press him hard, and to provoke him to speak of many things, 54 lying in wait for him, to catch at something he might say. 42.10 The Parable of the Rich Man LK 12:1-59 1 In the meantime, when so many thousands of the multitude had gathered together that they trampled one another, he began to say to his disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy. 2 There is nothing covered up that will not be revealed, or hidden that will not be known. 3 Therefore whatever you have said in the dark will be heard in the light, and what you have whispered in the ear in the inner rooms will be proclaimed from the housetops. 4 "I tell you, my friends, do not be afraid of those who kill the body, and after that have no more that they can do. 5 But I will show you whom you should fear: fear him who, after he has killed, has power to cast into hell; yes, I tell you, fear him! 6 Are not five sparrows sold for two pennies? And not one of them is forgotten before God. 7 Indeed, the very hairs of your head are all numbered. Fear not; you are of more value than many sparrows. 8 "I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God. 9 But he who denies me before men will be denied before the angels of God. 10 And everyone who speaks a word against the Son of Man will be forgiven; but he who blasphemes against the Holy Spirit will not be forgiven. 11 Now when they bring you before the synagogues and rulers and authorities, do not worry about how or what you should answer, or what you are to say; 12 for the Holy Spirit will teach you in that very hour what you ought to say." 13 Someone in the crowd said to him, "Teacher, tell my brother to divide the inheritance with me." 14 But he said to him, "Man, who made me a judge or an arbitrator over you?" 15 And he said to them, "Take heed, and beware of all covetousness; for a man's life does not consist in the abundance of his possessions." 16 And he told them a parable, saying: "The ground of a certain rich man yielded plentifully. 17 And he thought to himself, 'What shall I do, since I have no place to store my crops?' 18 And he said, 'I will do this: I will pull down my barns and build larger ones; and there I will store all my grain and my goods. 19 And I will say to my soul, "Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry."' 20 But God said to him, 'Fool! This night your soul will be required of you; then whose will those things be which you have prepared?' 21 So is he who lays up treasure for himself, and is not rich toward God." 22 Then he said to his disciples, "Therefore I tell you, do not worry about your life, what you will eat; nor about your body, what you will put on. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And which of you by worrying can add a single cubit to his span of life? 26 If you then are not able to do this very little thing, why are you anxious about the rest? 27 Consider the lilies, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 28 But if God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will he clothe you, O you of little faith! 29 And do not seek what you will eat or what you will drink, nor have an anxious mind. 30 For all the nations of the world seek after these things, and your Father knows that you need them. 31 But seek his kingdom, and these things will be given to you as well. 32 Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom. 33 Sell your possessions, and give alms; provide yourselves purses that do not grow old, a treasure in the heavens that does not fail, where no thief approaches and no moth destroys. 34 For where your treasure is, there your heart will be also. 35 "Let your waist be girded and your lamps burning, 36 and be like men who are waiting for their master to return from the wedding feast, so that they may open to him immediately when he comes and knocks. 37 Blessed are those servants whom the master finds watching when he comes. Truly, I say to you that he will gird himself and have them sit at table, and will come and serve them. 38 If he comes in the second watch, or in the third, and finds them so, blessed are those servants. 39 But know this, that if the owner of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. 40 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect." 41 Peter said, "Lord, are you telling this parable to us, or to all?" 42 And the Lord said, "Who then is the faithful and wise steward, whom his master will set over his household, to give them their portion of food at the proper time? 43 Blessed is that servant whom his master will find so doing when he comes. 44 Truly, I say to you, he will set him over all his possessions. 45 But if that servant says to himself, 'My master is delayed in coming,' and begins to beat the menservants and the maidservants, and to eat and drink and get drunk, 46 the master of that servant will come on a day when he does not expect him, and at an hour he is not aware of, and he will cut him to pieces and assign him a place with the unbelievers. 47 And that servant who knew his master's will, and did not ready himself or do according to his will, shall be beaten with many stripes. 48 But he who did not know, and committed things deserving of stripes, shall be beaten with few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask the more. 49 "I came to cast fire on the earth, and how I wish it were already kindled! 50 But I have a baptism to be baptized with, and how distressed I am until it is accomplished! 51 Do you think that I came to give peace on earth? No, I tell you, but rather division. 52 For from now on there will be five in one house divided: three against two, and two against three. 53 They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law." 54 He also said to the multitudes, "When you see a cloud rising in the west, immediately you say, "A shower is coming'; and so it happens. 55 And when you see the south wind blowing, you say, 'There will be hot weather'; and there is. 56 You hypocrites! You know how to interpret the appearance of the earth and the sky; but how is it you do not know how to interpret this present time? 57 "And why do you not judge for yourselves what is right? 58 As you go with your adversary to the magistrate, make an effort to settle with him on the way, lest he drag you to the judge, and the judge hand you over to the officer, and the officer throw you into prison. 59 I tell you, you will not get out till you have paid the very last copper." 43.10 The Parable of the Fig Tree LK 13:1-9 1 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And Jesus answered them, "Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered this way? 3 I tell you, no; but unless you repent you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all the others who dwelt in Jerusalem? 5 I tell you, no; but unless you repent you will all likewise perish." 6 He told this parable: "A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 So he said to the keeper of his vineyard, 'Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why should it use up the ground?' 8 And he answered him, 'Sir, let it alone this year also, until I dig around it and fertilize it. 9 And if it bears fruit next year, fine; but if not, you can cut it down.'" 44.10 Jesus Heals a Woman on the Sabbath LK 13:10-17 10 Now he was teaching in one of the synagogues on the Sabbath. 11 And there was a woman who had had a spirit of infirmity for eighteen years; she was bent over and could not straighten up at all. 12 When Jesus saw her, he called her forward and said to her, "Woman, you are freed from your infirmity." 13 And he laid his hands on her, and immediately she was made straight, and praised God. 14 But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, "There are six days on which work ought to be done; come on those days and be healed, and not on the Sabbath day." 15 Then the Lord answered him, "You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the stall, and lead it away to water it? 16 Then ought not this woman, a daughter of Abraham, whom Satan has bound for eighteen years, be loosed on the Sabbath day from this bond?" 17 When he said this, all his adversaries were put to shame; and all the people rejoiced at all the glorious things that were done by him. Part 6 - PARABLE OF THE SOWER AND OTHER PARABLES 45.10 The Parable of the Sower MT 13:1-9 1 That same day Jesus went out of the house and sat by the sea. 2 And great crowds gathered around him, so that he got into a boat and sat there; and the whole crowd stood on the shore. 3 Then he told them many things in parables, saying: "A sower went out to sow his seed. 4 And as he sowed, some seed fell along the path, and the birds came and devoured them. 5 Some fell on rocky places, where they did not have much soil, and they immediately sprang up because they had no depth of soil. 6 But when the sun was up they were scorched, and because they had no root they withered away. 7 Other seed fell among thorns, and the thorns grew up and choked them. 8 But other seed fell on good soil and yielded a crop: some a hundredfold, some sixty, some thirty. 9 He who has ears, let him hear." MK 4:1-9 1 Again he began to teach by the sea. and a very large crowd gathered around him, so that he got into a boat and sat in it on the sea; and the whole crowd was beside the sea on the land. 2 Then he taught them many things by parables, and said to them in his teaching: 3 "Listen! A sower went out to sow. 4 And as he sowed the seed, some fell along the path, and the birds came and devoured it. 5 Some fell on rocky ground, where it did not have much soil, and immediately it sprang up, because it had no depth of soil. 6 But when the sun came up it was scorched, and because it had no root it withered away. 7 Other seed fell among thorns and the thorns grew up and choked it, and it yielded no grain. 8 But other seed fell on good soil and yielded a crop that sprang up, increased and produced thirtyfold, sixty, and a hundred." 9 And he said, "He who has ears to hear, let him hear." LK 8:4-8 4 And when a great crowd came together and people from town after town came to him, he said in a parable: 5 "A sower went out to sow his seed. And as he sowed, some fell along the path; and it was trampled down, and the birds of the air devoured it. 6 Some fell on the rock; and as it grew up, it withered away, because it had no moisture. 7 And some fell among thorns, and the thorns grew up with it and choked it. 8 But others fell on good soil, sprang up, and yielded a crop a hundredfold." When he had said this he called out, "He who has ears to hear, let him hear!" 45.11 The Secrets of the Kingdom of Heaven MT 13:10-17 10 The disciples came and said to him, "Why do you speak to them in parables?" 11 And he answered them, "To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 For whoever has, to him will more be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. 13 This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. 14 In them is fulfilled the prophecy of Isaiah which says: 'Hearing you will hear and shall not understand; and seeing you will see and not perceive. 15 For this people's heart has grown dull. And their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes, and hear with their ears, and they understand with their hearts, and turn so that I should heal them.' 16 But blessed are your eyes for they see, and your ears for they hear. 17 For truly, I say to you, many prophets and righteous men longed to see what you see, and did not see it, and to hear what you hear, and did not hear it. MK 4:10-12 10 And when he was alone, those around him with the twelve asked him about the parables. 11 And he said to them, "To you has been given the secret of the kingdom of God, but to those outside everything is in parables; 12 so that 'seeing they may see but not perceive, and hearing may hear but not understand; lest they should turn again, and be forgiven.'" LK 8:9-10 9 When his disciples asked him what this parable meant, 10 he said, "To you it has been given to know the secrets of the kingdom of God; but to others it is given in parables, so that 'Seeing they may not see, and hearing they may not understand.' 45.12 The Parable of the Sower Explained MT 13:18-23 18 "Hear then the parable of the sower: 19 when anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. 20 But he who received the seed on rocky places, this is he who hears the word and immediately receives it with joy; 21 yet he has no root in himself, but endures only for a while. And when tribulation or persecution arises because of the word, immediately he falls away. 22 Now he who received seed among the thorns is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 23 But the one who received seed on the good soil is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty." MK 4:13-20 13 And he said to them, "Do you not understand this parable? How then will you understand all the parables? 14 The sower sows the word. 15 And these are the ones along the path where the word is sown. When they hear, Satan comes immediately and takes away the word that was sown in them. 16 And these likewise are the ones sown on rocky ground who, when they hear the word, immediately receive it with joy; 17 and they have no root in themselves, but endure for only a time. Then, when tribulation or ersecution arises on account of the word, immediately they fall away. 18 And others are the ones sown among thorns; they are those who hear the word, 19 but the cares of this world, the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. 20 But these are the ones sown on good soil, those who hear the word, accept it, and bear fruit thirtyfold, sixty, and a hundred." LK 4:11-15 11 "Now the parable is this: The seed is the word of God. 12 The ones along the path are those who hear; then the devil comes and takes away the word from their hearts, that they may not believe and be saved. 13 And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root, they believe for a while and in time of temptation fall away. 14 And the ones that fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. 15 But the ones that fell on the good soil are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience. 45.13 The Parable of the Wheat and the Weeds MT 13:24-30 24 Another parable he put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field; 25 but while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 So when the plants sprouted and bore grain, then the weeds appeared also. 27 And the servants of the householder came and said to him, 'Sir, did you not sow good seed in your field? How then has enemy has done this.' The servants said to him, 'Then do you want us to go and gather them up?' 29 But he said, 'No, lest while you gather up the weeds you also root up the wheat with them. 30 Let both grow together until the harvest; and at harvest time I will tell the reapers. Gather the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.'" 45.14 The Parable of the Lamp MK 4:21-25 21 And he said to them, "Is a lamp brought to be put under a basket or under a bed? Is it not to be set on a lampstand? 22 For there is nothing hidden, except to be revealed; nor is anything secret, but that it should come to light. 23 If anyone has ears to hear, let him hear." 24 Then he said to them, "Take heed what you hear. With the measure you use, it will be measured to you; and more will be given you. 25 For whoever has, to him will more be given; and whoever does not have, from him even what he has will be taken away." LK 8:16-18 16 "No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but puts it on a lampstand, that those who enter may see the light. 17 For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light. 18 Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he thinks he has will be taken from him." LK 11:33-36 33 "No one after lighting a lamp puts it in a secret place or under a basket, but on a stand, that those who come in may see the light. 34 Your eye is the lamp of your body. When your eye is good, your whole body also is full of light. But when it is bad, your body also is full of darkness. 35 Therefore be careful that the light in you is not darkness. 36 If then your whole body is full of light, having no part dark, it will be completely lighted, as when the bright shining of a lamp gives you light." 45.141 The Parable of the Scattered Seed MK 4:26-29 26 And he said, "The kingdom of God is as if a man should scatter seed on the ground, 27 and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. 28 All by itself the earth produces grain-first the blade, then the head, then the full kernel in the head. 29 But when the grain is ripe, at once he puts in the sickle, because the harvest has come." 45.15 The Parable of the Mustard Seed MT 13:31-32 31 Another parable he put forth to them, saying: "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32 it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches." MK 4:30-32 30 And he said, "With what shall we compare the kingdom of God, or what parable shall we use for it? 31 It is like a mustard seed which, when it is sown on the ground, is the smallest of all seeds in the earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade." LK 13:18-19 18 Then he said, "What is the kingdom of God like? And to what shall I compare it? 19 It is like a mustard seed, which a man took and sowed in his garden; and it grew and became a tree, and the birds of the air nested in its branches." 45.16 The Parable of the Leaven MT 13:33 33 He told them another parable: "The kingdom of heaven is like leaven, which a woman took and hid in three measures of flour till it was all leavened." LK 13:20-21 20 And again he said, "To what shall I compare the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of flour till it was all leavened." 45.17 He Did Not Speak Without a Parable MT 13:34-35 34 All these things Jesus spoke to the crowd in parables; and without a parable he did not speak to them. 35 So was fulfilled what was spoken by the prophet: "I will open my mouth in parables, I will utter things hidden since the foundation of the world." MK 4:33-34 33 With many such parables he spoke the word to them, as they were able to hear it. 34 But without a parable he did not speak to them. And when they were alone, he explained everything to his own disciples. 45.18 The Explanation of the Parable of the Wheat and the Weeds MT 13:36-43 36 Then he left the crowd and went into the house. And his disciples came to him, saying, "Explain to us the parable of the weeds of the field." 37 He answered, "He who sows the good seed is the Son of Man; 38 the field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40 Therefore as the weeds are gathered and burned in the fire, so it will be at the end of this age. 41 The Son of Man will send out his angels, and they will gather out of his kingdom everything that causes sin and all who do evil, 42 and will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. 45.19 Parable of the Treasure Hidden in a Field MT 13:44 44 "Again, the kingdom of heaven is like treasure hidden in a field, which a man found and hid; and then in his joy over it he goes and sells all that he has and buys that field. 45.191 Parable of the Pearl of Great Price MT 13:45-46 45 "Again, the kingdom of heaven is like a merchant in search of fine pearls, 46 who, when he had found one pearl of great value, went and sold all that he had and bought it. 45.192 Parable of the Fishing Net MT 13:47-50 47 "Again, the kingdom of heaven is like a net that was thrown into the sea and gathered fish of every kind; 48 which, when it was full, they drew it up on the shore; and they sat down and gathered the good into vessels, but threw the bad away. 49 So it will be at the end of the age. The angels will come and separate the wicked from the righteous 50 and throw them into the furnace of fire, where there will be weeping and gnashing of teeth." 45.193 Parable of the Householder MT 13:51-52 51 Jesus asked, "Have you understood all these things?" "Yes," they said to him. 52 And he said to them, "Therefore every scribe who has been instructed for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old." 46.10 Jesus Preaches to and is Rejected by his own Countrymen MT 13:53-58 53 When Jesus had finished these parables, he moved on from there. 54 And coming to his own country he taught them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these mighty works? 55 Is this not the carpenter's son? Is not his mother called Mary? And his brothers James, Joseph, Simon, and Judas? 56 And are not all his sisters with us? Where then did this man get all these things?" 57 And they took offense at him. But Jesus said to them, "A prophet is not without honor except in his own country and in his own house." 58 And he did not do many mighty works there, because of their unbelief. Part 7 - TWO FEASTS IN JERUSALEM AND TWO FEEDINGS OF MULTITUDES 47.10 Jesus goes to a Feast in Jerusalem. He Cures an Infirm man by the Cisterns with the Five Porches. The Jews Seek to Kill Jesus. JN 5:1-47 1 After this there was a feast of the Jews, and Jesus went up to Jerusalem. 2 Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches. 3 In these lay a multitude of disabled people, blind, lame, paralyzed. 5 One man who was there had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and knew that he had been in this condition for a long time, he said to him, "Do you want to be made well?" 7 The sick man answered him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me." 8 Jesus said to him, "Rise, take up your bed, and walk." 9 And at once the man was healed, and he took up his bed and walked. Now that day was the Sabbath. 10 So the Jews said to the man who was cured, "It is the Sabbath; it is not lawful for you to carry your bed." 11 But he answered them, "The man who made me well said to me, 'Take up your bed, and walk.'" 12 They asked him, "Who is the man who said to you, 'Take up your bed, and walk'?" 13 Now the man who had been healed did not know who it was, for Jesus had withdrawn, as there was a crowd in that place. 14 Afterward, Jesus found him in the temple, and said to him, "See, you are well. Sin no more, so that nothing worse may happen to you." 15 The man went away and told the Jews that it was Jesus who had made him well. 16 For this reason the Jews persecuted Jesus, because he was doing these things on the Sabbath. 17 But Jesus answered them, "My Father is working still, and I am working." 18 Therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also said that God was his Father, making himself equal with God. 19 Jesus said to them, "Truly, truly, I say to you, the Son can do nothing of himself, but only what he sees the Father doing; for whatever he does, the Son also does. 20 For the Father loves the Son, and shows him all things that he himself does; and he will show him greater works than these, that you may marvel. 21 For as the Father raises the dead and gives life to them, even so the Son gives life to whom he will. 22 For the Father judges no one, but has given all judgment to the Son, 23 that all may honor the Son just as they honor the Father. He who does not honor the Son does not honor the Father who sent him. 24 Truly, truly, I say to you, he who hears my word and believes him who sent me, has eternal life; and shall not come into judgment, but has passed from death to life. 25 Truly, truly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live. 26 For as the Father has life in himself, so he has granted the Son also to have life in himself, 27 and has given him authority to execute judgment, because he is the Son of Man. 28 Do not marvel at this; for the hour is coming when all who are in the graves will hear his voice 29 and come forth - those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment. 30 "I can do nothing of myself; as I hear, I judge; and my judgment is just, because I seek not my own will but the will of him who sent me. 31 "If I bear witness of myself, my testimony is not true. 32 There is another who bears witness of me, and I know that the testimony which he bears of me is true. 33 You have sent to John, and he has borne witness to the truth. 34 Not that the testimony which I receive is from man; but I say this that you may be saved. 35 He was a burning and shining lamp, and you were willing to rejoice for a time in his light. 36 But the testimony which I have is greater than that of John; for the works which the Father has given me to finish, these very works which I am doing, bear witness of me, that the Father has sent me. 37 And the Father who sent me has himself testified of me. You have never heard his voice, nor seen his form. 38 And you do not have his word abiding in you, for you do not believe him whom he has sent. 39 You search the Scriptures, because in them you think that you have eternal life; and these are they that testify of me. 40 Yet you refuse to come to me that you may have life. 41 "I do not receive glory from men. 42 But I know you, that you do not have the love of God in you. 43 I have come in my Father's name, and you do not receive me; if another comes in his own name, him you will receive. 44 How can you believe, who receive glory from one another, and do not seek the glory that comes from the only God? 45 Do not think that I shall accuse you to the Father; it is Moses who accuses you, on whom you set your hope. 46 If you believed Moses, you would believe me, for he wrote about me. 47 But if you do not believe his writings, how will you believe my words?" 48.10 Herodias Dances Before Herod. MT 14:3-11 3 For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife, 4 because John had said to him, "It is not lawful for you to have her." 5 And though he wanted to put him to death, he feared the people, because they held him to be a prophet. 6 But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod, 7 so that he promised with an oath to give her whatever she might ask. 8 Prompted by her mother,she said, "Give me here on a platter the head of John the Baptist." 9 And the king was sorry; but, because of his oaths and his guests, he commanded it to be given to her; 10 so he sent and had John beheaded in prison. 11 And his head was brought on a platter and given to the girl, and she brought it to her mother. MK 6:17-28 17 For Herod himself had sent and had John arrested, and bound him in prison for the sake of Herodias, his brother Philip's wife; because he had married her. 18 For John had said to Herod, "It is not lawful for you to have your brother's wife." 19 And Herodias had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John and protected him, knowing that he was a righteous and holy man. When he heard him, he was much perplexed; and yet he heard him gladly. 21 But an opportunity came when Herod on his birthday gave a banquet for his high officers and military commanders and the leading men of Galilee. 22 And when the daughter of Herodias came in and danced, she pleased Herod and his dinner guests. The king said to the girl, "Ask me for whatever you want, and I will give it to you." 23 And he vowed to her, "Whatever you ask me, I will give you, up to half of my kingdom." 24 So she went out and said to her mother, "What shall I ask?" And she said, "The head of John the Baptist!" 25 Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." 26 And the king was exceedingly sorry; but, because of his oaths and his guests, he did not want to refuse her. 27 And immediately the king sent an executioner and gave orders to bring his head. He went and beheaded him in the prison, 28 and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. 48.20 The Apostles Return and Jesus Withdraws with them to a Desert Place. MT 14:12-13a 12 Then his disciples came and took the body and buried it; and they went and told Jesus. 13 Now when Jesus heard this, he withdrew from there in a boat to a lonely place by himself. MK6:29-32 29 When his disciples heard of it, they came and took his body, and laid it in a tomb. 30 The apostles gathered to Jesus, and told him all that they had done and taught. 31 And he said to them, "Come away by yourselves to a lonely place and rest a while." For there were many coming and going, and they did not even have time to eat. 32 So they went away in the boat to a lonely place by themselves. LK 9:10 10 And when the apostles returned, they told him what they had done. Then he took them with him and withdrew apart to a city called Bethsaida. JN 6:1,3 1 After this Jesus went to the other side of the Sea of Galilee, which is the Sea of Tiberias. 3 Jesus went up on the mountain, and there sat down with his disciples. 49.10 The People Follow and Jesus Comes Down From the Mountain to Meet Them. The Feeding of the Five Thousand. At Night Jesus Walks upon the Lake. MT 14:13b-33 13 But when the crowds heard it, they followed him on foot from the towns. 14 When Jesus went ashore he saw a great throng; and he had compassion on them, and healed their sick. 15 When it was evening, the disciples came to him and said, "This is a remote place, and it's already getting late. Send the crowds away, so they can go to the villages and buy themselves some food." 16 Jesus said, "They do not need to go away. You give them something to eat." 17 They said to him, "We have only five loaves here and two fish." 18 He said, "Bring them here to me," 19 Then he commanded the multitudes to sit down on the grass. And taking the five loaves and the two fish, and looking up to heaven, he blessed and broke and gave the loaves to the disciples; and the disciples gave them to the multitudes. 20 And they all ate and were satisfied. And they took up twelve baskets full of the broken pieces that were left over. 21 Now those who ate were about five thousand men, besides women and children. 22 Immediately Jesus made the disciples get into the boat and go before him to the other side, while he dismissed the multitudes. 23 And after he had dismissed the crowds, he went up on the mountain by himself to pray. When evening came, he was there alone, 24 but the boat by this time was many furlongs distant from the land, beaten by the waves; for the wind was against them. 25 And in the fourth watch of the night Jesus went to them, walking on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, "It is a ghost!" And they cried out for fear. 27 But immediately Jesus spoke to them, saying, "Take courage! It is I; do not be afraid." 28 And Peter answered him, "Lord, if it is you, command me to come to you on the water." 29 So he said, "Come". Then Peter got down out of the boat, walked on the water, and came toward Jesus. 30 But when he saw the wind, he was afraid, and beginning to sink he cried out, "Lord, save me!" 31 Jesus immediately reached out his hand and caught him, and said to him, "O you of little faith, why did you doubt?" 32 And when they got into the boat, the wind ceased. 33 Then those who were in the boat worshipped him, saying, "Truly you are the Son of God." MK 6:33-52 33 But many saw them going, and knew them, and they ran there on foot from all the towns, and got there ahead of them. 34 When Jesus went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. So he began to teach them many things. 35 When it was late in the day, his disciples came to him and said, "This is a deserted place, and already the hour is late. 36 Send them away, so they can go to the surrounding country and villages and buy themselves something to eat." 37 But he answered them, "You give them something to eat." And they said to him, "Shall we go and buy two hundred denarii worth of bread, and give it to them to eat?" 38 But he said to them, "How many loaves do you have? Go and see." And when they found out they said, "Five, and two fish." 39 Then he commanded them to make them all sit down in groups on the green grass. 40 So they sat down in groups, of hundreds and fifties. 41 And taking the five loaves and the two fish he looked up to heaven, and blessed, and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42 And they all ate and were satisfied. 43 And they took up twelve baskets full of broken pieces and of the fish. 44 Now those who had eaten the loaves were about five thousand men. 45 Immediately he made his disciples get into the boat and go before him to the other side, to Bethsaida, while he dismissed the crowd. 46 And after he had left them, he went up on the mountain to pray. 47 When evening came, the boat was in the middle of the sea, and he was alone on land. 48 And he saw the disciples straining at the oars, for the wind was against them. About the fourth watch of the night he came to them, walking on the sea. He was about to pass by them, 49 but when they saw him walking on the sea they thought it was a ghost, and cried out; 50 for they all saw him, and were terrified. But immediately he spoke to them and said, "Take courage! It is I; do not be afraid." 51 Then he climbed into the boat with them, and the wind ceased. And they were completely amazed, 52 for they had not understood about the loaves, because their hearts were hardened. LK 9:11-17 11 But when the crowds learned it, they followed him; and he welcomed them and spoke to them about the kingdom of God, and healed those who had need of healing. 12 Now the day began to wear away; and the twelve came and said to him, "Send the crowd away, to go to the surrounding villages and country, to lodge and get provisions; for we are here in a deserted place." 13 But he said to them, "You give them something to eat." And they said, "We have no more than five loaves and two fish- unless we go and buy food for all these people." 14 For there were about five thousand men. And he said to his disciples, "Make them sit down in groups of about fifty each." 15 And they did so, and made them all sit down. 16 Taking the five loaves and the two fish and looking up to heaven, he blessed and broke them, and gave them to the disciples to set before the people. 17 They all ate and were satisfied, and they took up twelve baskets of broken pieces that were left over. JN 6:2,4-21 2 And a great multitude followed him, because they saw his signs which he performed on those who were diseased. 4 Now the Passover, the feast of the Jews, was near. 5 Then Jesus lifted up his eyes, and seeing a great multitude coming toward him, he said to Philip, "Where shall we buy bread, that these people may eat?" 6 But this he said to test him, for he himself knew what he would do. 7 Philip answered him, "Two hundred denarii would not buy enough bread for each one of them to have a little." 8 One of his disciples, Andrew, Simon Peter's brother, said to him, 9 "There is a lad here who has five barley loaves and two small fish, but what are they among so many?" 10 Jesus said, "Make the people sit down." Now there was much grass in the place; so the men sat down, in number about five thousand. 11 Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 And when they had eaten their fill, he said to his disciples, "Gather up the fragments left over, that nothing may be lost." 13 So they gathered them up and filled twelve baskets with the fragments of the five barley loaves, left over by those who had eaten. 14 When the people saw the sign that Jesus did, they said, "Surely this is the Prophet who is to come into the world." 15 Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself. 16 When evening came, his disciples went down to the sea, 17 got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. 18 The sea rose because a strong wind was blowing. 19 So when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near the boat; and they were afraid. 20 But he said to them, "It is I; do not be afraid." 21 Then they were glad to take him into the boat, and immediately the boat was at the land where they were going. 49.20 Peter's Confession JN 6:22-71 22 On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone. 23 However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. 24 So when the people saw that Jesus was not there, nor his disciples, they also got into the boats and went to Capernaum, seeking Jesus. 25 When they found him on the other side of the sea, they said to him, "Rabbi, when did you come here?" 26 Jesus answered them, "Truly, truly, I say to you, you seek me, not because you saw the signs, but because you ate your fill of the loaves. 27 Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you; for on him has God the Father set his seal." 28 Then they said to him, "What must we do, to be doing the works of God?" 29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent." 30 So they said to him, "What sign will you perform then, that we may see it and believe you? What work will you do? 31 Our fathers ate the manna in the desert; as it is written, 'He gave them bread from heaven to eat.'" 32 Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; but my Father gives you the true bread from heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world." 34 Then they said to him, "Lord, give us this bread always." 35 And Jesus said to them, "I am the bread of life. He who comes to me shall never hunger, and he who believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and the one who comes to me I will by no means cast out. 38 For I have come down from heaven, not to do my own will, but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day. 40 For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day." 41 The Jews then began to murmur about him, because he said, "I am the bread which came down from heaven." 42 They said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, 'I have come down from heaven'?" 43 Jesus answered them, "Do not murmur among yourselves. 44 No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. 45 It is written in the prophets, 'And they shall all be taught by God.' Everyone who has heard and learned from the Father comes to me. 46 Not that any one has seen the Father except the one who is from God; he has seen the Father. 47 Truly, truly, I say to you, he who believes has everlasting life. 48 I am the bread of life. 49 Your fathers ate the manna in the wilderness, and they died. 50 This is the bread which comes down from heaven, that a man may eat of it and not die. 51 I am the living bread which came down from heaven. If anyone eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." 52 Then the Jews began to argue among themselves, saying, "How can this man give us his flesh to eat?" 53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 55 For my flesh is food indeed, and my blood is drink indeed. 56 He who eats my flesh and drinks my blood abides in me, and I in him. 57 As the living Father sent me, and I live because of the Father, so he who feeds on me will live because of me. 58 This is the bread which came down from heaven, not as your fathers ate the manna and died. He who eats this bread will live for ever." 59 This he said in the synagogue as he taught in Capernaum. 60 Many of his disciples, when they heard it, said, "This is a hard saying; who can listen to it?" 61 When Jesus knew in himself that his disciples complained about this, he said to them, "Does this offend you? 62 What then if you should see the Son of Man ascend to where he was before? 63 It is the Spirit who gives life; the flesh profits nothing. The words that I have spoken to you are spirit, and they are life. 64 But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who would betray him. 65 And he said, "This is why I told you that no one can come to me unless it has been granted to him by the Father." 66 From this time many of his disciples went back and no longer walked with him. 67 Then Jesus said to the twelve, "Do you also want to go away?" 68 Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life. 69 And we believe, and have come to know, that you are the Holy One of God." 70 Jesus answered them, "Did I not choose you, the twelve, and one of you is a devil?" 71 He spoke of Judas Iscariot, the son of Simon, for it was he who was to betray him, though one of the twelve. 50.10 Healing in Gennesaret MT 14:34-36 34 When they had crossed over, they came to land at Gennesaret. 35 And when the men of that place recognized him, they sent to all that surrounding region and brought to him all who were sick, 36 and begged him that they might only touch the fringe of his garment; and as many as touched it were made well. MK 6:53-56 53 When they had crossed over, they came to land at Gennesaret and anchored there. 54 And when they got out of the boat, immediately the people recognized him, 55 and ran about that whole region, and began to carry those who were sick around on pallets to wherever they heard he was. 56 Wherever he entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged him that they might touch even the fringe of his garment. And as many as touched him were made well. 49.20 The Miraculously fed Multitude Seek Him at Capernaum. Peter's Confession. JN 6:22-47 22 On the next day the people who remained on the other side of the sea saw that there had been only one boat there, and that Jesus had not entered the boat with his disciples, but that his disciples had gone away alone. 23 However, boats from Tiberias came near the place where they ate the bread after the Lord had given thanks. 24 So when the people saw that Jesus was not there, nor his disciples, they also got into the boats and went to Capernaum, seeking Jesus. 25 When they found him on the other side of the sea, they said to him, "Rabbi, when did you come here?" 26 Jesus answered them, "Truly, truly, I say to you, you seek me, not because you saw the signs, but because you ate your fill of the loaves. 27 Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you; for on him has God the Father set his seal." 28 Then they said to him, "What must we do, to be doing the works of God?" 29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent." 30 So they said to him, "What sign will you perform then, that we may see it and believe you? What work will you do? 31 Our fathers ate the manna in the desert; as it is written, 'He gave them bread from heaven to eat.'" 32 Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; but my Father gives you the true bread from heaven. 33 For the bread of God is he who comes down from heaven and gives life to the world." 34 Then they said to him, "Lord, give us this bread always." 35 And Jesus said to them, "I am the bread of life. He who comes to me shall never hunger, and he who believes in me shall never thirst. 36 But I said to you that you have seen me and yet do not believe. 37 All that the Father gives me will come to me, and the one who comes to me I will by no means cast out. 38 For I have come down from heaven, not to do my own will, but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day. 40 For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day." 41 The Jews then began to murmur about him, because he said, "I am the bread which came down from heaven." 42 They said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, 'I have come down from heaven'?" 43 Jesus answered them, "Do not murmur among yourselves. 44 No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. 45 It is written in the prophets, 'And they shall all be taught by God.' Everyone who has heard and learned from the Father comes to me. 46 Not that any one has seen the Father except the one who is from God; he has seen the Father. 47 Truly, truly, I say to you, he who believes has everlasting life. 51.10 Jesus Teaches the Real Causes of Defilement and Discourses on Pharisaic Traditions MT 15:1-20 1 Then the scribes and Pharisees who were from Jerusalem came to Jesus and said, 2 "Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat." 3 He answered them, "And why do you transgress the commandment of God for the sake of your tradition? 4 For God commanded, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' 5 But you say that if a man says to his father or mother, 'Whatever help you might have received from me is a gift to God' 6 he is not to honor his father with it. Thus you have made the word of God of no effect for the sake of your tradition. 7 You hypocrites! Well did Isaiah prophesy about you, when he said: 8 'These people honor me with their lips, but their heart is far from me. 9 In vain do they worship me, teaching as doctrines the precepts of men.'" 10 And he called the people to him and said to them, "Hear and understand: 11 not what goes into the mouth defiles a man, but what comes out of the mouth, this defiles a man." 12 Then the disciples came and said to him, "Do you know that the Pharisees were offended when they heard this saying?" 13 He answered, "Every plant which my heavenly Father has not planted will be rooted up. 14 Let them alone; they are blind guides. And if a blind man leads a blind man, both will fall into a pit." 15 But Peter said to him, "Explain the parable to us." 16 So Jesus said, "Are you also still without understanding? 17 Do you not yet see that whatever enters the mouth goes into the stomach and is eliminated? 18 But those things which proceed out of the mouth come from the heart, and they defile a man. 19 For out of the heart come evil thoughts, murder, adultery, fornications, theft, false witness, slander. 20 These are what defile a man; but to eat with unwashed hands does not defile a man." MK 7:1-23 1 Now when the Pharisees and some of the scribes who had come from Jerusalem gathered together to him, 2 they saw some of his disciples eating food with hands that were defiled, that is, unwashed. 3 (For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders. 4 When they come from the marketplace, they do not eat unless they wash themselves. And there are many other traditions which they observe, the washing of cups and pitchers and copper vessels. ) 5 The Pharisees and the scribes asked him, "Why do your disciples not live according to the tradition of the elders, but eat with impure hands?" 6 And he said to them, "Well did Isaiah prophesy of you hypocrites; as it is written: 'This people honors me with their lips, but their heart is far from me. 7 In vain they worship me, teaching as doctrines the precepts of men.' 8 You let go of the commandment of God, and hold on to the tradition of men." 9 And he said to them, "You have a fine way of rejecting the commandment of God, in order to keep your tradition! 10 For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.' 11 But you say that if a man says to his father or mother, 'Whatever help you might otherwise have received from me is Corban' (that is, a gift devoted to God), 12 then you no longer let him do anything for his father or mother, 13 thus making void the word of God through your tradition which you have handed down. And many such things you do." 14 And he called all the people to him again, and said to them, "Hear me, everyone, and understand: 15 there is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him." 17 When he had left the crowd and entered the house, his disciples asked him about this parable. 18 So he said to them, "Are you also without understanding? Do you not see that whatever enters a man from outside cannot defile him, 19 since it does not enter his heart but his stomach, and so passes on?" (Thus he declared all foods clean.) 20 And he said, "What comes out of a man is what defiles a man. 21 For from within, out of the heart of men, come evil thoughts, fornications, theft, murder, adultery, 22 coveting, wickedness, deceit, lewdness, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a man." 52.10 Jesus Heals the Canaanite's Daughter MT 15:21-28 21 And Jesus went away from there and withdrew to the region of Tyre and Sidon. 22 And behold, a Canaanite woman from that region came out and cried to him, "Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed." 23 But he did not answer her a word. And his disciples came and urged him, saying, "Send her away, for she is crying out after us." 24 He answered, "I was sent only to the lost sheep of the house of Israel." 25 But she came and knelt before him, saying, "Lord, help me!" 26 And he answered, "It is not good to take the children's bread and throw it to the dogs." 27 "Yes, Lord," she said, "yet even the dogs eat the crumbs that fall from their masters' table." 28 Then Jesus answered her, "O woman, great is your faith! Be it done for you as you desire." And her daughter was healed from that very hour. MK 7:24-30 24 From there he arose and went away to the region of Tyre and Sidon. And he entered a house, and did not want anyone to know it; yet he could not be hidden. 25 But a woman whose little daughter was possessed by an unclean spirit heard about him, and she came and fell at his feet. 26 Now the woman was a Greek, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter. 27 And he said to her, "Let the children first be fed, for it is not right to take the children's bread and throw it to the dogs." 28 But she answered him, "Yes, Lord, yet even the dogs under the table eat the children's crumbs." 29 Then he said to her, "For this saying you may go your way; the demon has left your daughter." 30 She went home, and found her child lying on the bed, and the demon gone. 53.10 Jesus Heals a Deaf and Dumb Man and Works Other Miracles MT 15:29-31 29 And Jesus went on from there and passed along the Sea of Galilee. And he went up on the mountain, and sat down there. 30 Then great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others; and they laid them down at his feet, and he healed them. 31 So the multitude marveled when they saw the mute speaking, the maimed made whole, the lame walking, and the blind seeing; and they glorified the God of Israel. MK 7:31-37 31 Then he departed from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis. 32 Then they brought to him a man who was deaf and had an impediment in his speech, and they begged him to put his hand on him. 33 And he took him aside from the multitude, and put his fingers into his ears, and he spat and touched his tongue. 34 And looking up to heaven he sighed and said to him, Ephphatha," that is, "Be opened." 35 And [immediately] his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. 36 And he commanded them to tell no one; but the more he charged them, the more widely they proclaimed it. 37 And they were astonished beyond measure, saying, "He has done all things well. He even makes the deaf to hear and the mute to speak." 54.10 The Feeding of the Four Thousand MT 15:32-39a 32 Now Jesus called his disciples to him and said, "I have compassion on the multitude, because they have been with me three days and have nothing to eat. And I do not want to send them away hungry, lest they faint on the way." 33 Then his disciples said to him, "Where could we get enough bread in the wilderness to feed such a great crowd?" 34 And Jesus said to them, "How many loaves do you have?" They said, "Seven, and a few small fish." 35 He told the crowd to sit down on the ground. 36 Then he took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And they all ate and were satisfied; and they took up seven baskets full of the broken pieces that were left over. 38 Now those who ate were four thousand men, besides women and children. 39 And he sent away the crowds, got into the boat, and went to the region of Magadan. MK 8:1-10 1 In those days, when again a great crowd had gathered, and they had nothing to eat, Jesus called his disciples to him, and said to them, 2 "I have compassion on the multitude, because they have now been with me three days and have nothing to eat. 3 And if I send them away hungry to their homes, they will faint on the way; and some of them have come a long distance." 4 And his disciples answered him, "How can one feed these men with bread here in the desert?" 5 And he asked them, "How many loaves do you have?" They said, "Seven." 6 So he commanded the crowd to sit down on the ground. And he took the seven loaves, and having given thanks he broke them and gave them to his disciples to set before the people; and they set them before the crowd. 7 They also had a few small fish; and having blessed them, he commanded that these also should be set before them. 8 They ate, and were satisfied; and they took up seven baskets full of the broken pieces left over. 9 About four thousand men were present. And having sent them away, 10 he immediately got into the boat with his disciples, and went to the region of Magadan. 55.10 The Pharisees Ask for a Sign MT 16:1-4 1 Then the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven. 2 He answered them, "When it is evening, you say, 'It will be fair weather; for the sky is red.' 3 And in the morning, 'It will be stormy today, for the sky is red and threatening.' You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times. 4 A wicked and adulterous generation seeks for a sign, but no sign shall be given to it except the sign of Jonah." So he left them and departed. MK 8:11-12 11 The Pharisees came and began to argue with him, seeking from him a sign from heaven, to test him. 12 And he sighed deeply in his spirit, and said, "Why does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation." 56.10 Jesus Warns the Disciples of the Pharisees, Sadducees, and Herodians MT 16:5-12 5 When the disciples reached the other side, they had forgotten to take bread. 6 Then Jesus said to them, "Take heed and beware of the leaven of the Pharisees and the Sadducees." 7 And they discussed among themselves, saying, "It is because we have taken no bread." 8 But Jesus, aware of this, said, "O men of little faith, why do you discuss among yourselves the fact that you have no bread? 9 Do you not yet perceive? Do you not remember the five loaves of the five thousand, and how many baskets you gathered? 10 Or the seven loaves of the four thousand, and how many baskets you gathered? 11 How is it that you do not understand that I did not speak to you about bread? But beware of the leaven of the Pharisees and Sadducees." 12 Then they understood that he did not tell them to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. MK 8:13-21 13 And he left them, and getting into the boat again he departed to the other side. 14 Now the disciples had forgotten to bring bread, and they had only one loaf with them in the boat. 15 And he cautioned them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." 16 And they discussed it with one another, saying, "It is because we have no bread." 17 Being aware of it, Jesus said to them, "Why do you discuss the fact that you have no bread? Do you not yet perceive or understand? Are your hearts hardened? 18 Having eyes do you not see, and having ears do you not hear? And do you not remember? 19 When I broke the five loaves for the five thousand, how many baskets full of broken pieces did you take up?" They said to him, "Twelve." 20 "And when I broke the seven for the four thousand, how many large baskets full of pieces did you take up?" And they said, "Seven." 21 He said to them, "Do you not yet understand?" 57.10 Jesus Heals a Blind man at Bethsaida MK 8:22-26 22 And they came to Bethsaida; and some people brought a blind man to him, and begged him to touch him. 23 So he took the blind man by the hand and led him out of the village. And when he had spit on his eyes and put his hands on him, he asked him "Do you see anything?" 24 And he looked up and said, "I see men; but they look like trees, walking." 25 Then he put his hands on his eyes again and made him look up. And he was restored, and saw everything clearly. 26 And he sent him away to his home, saying, "Do not even go into the village." 58.10 Herod's Fear of Jesus MT 14:1-2 1 At that time Herod the tetrarch heard the reports about Jesus, 2 and he said to his servants, "This is John the Baptist, he has risen from the dead; that is why these powers are at work in him." MK 6:14-16 14 King Herod heard of it, for Jesus' name had become well known. Some said, "John the Baptist has been raised from the dead, and that is why these powers are at work in him." 15 But others said, "It is Elijah." And others said, "It is a prophet, like one of the prophets of old." 16 But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" LK 9:7-9 7 Now Herod the tetrarch heard of all that was done; and he was perplexed, because it was said by some that John had been raised from the dead, 8 by some that Elijah had appeared, and by others that one of the old prophets had risen again. 9 And Herod said, "John I have beheaded, but who is this about whom I hear such things?" So he sought to see him. 59.10 Jesus Goes to the Feast Secretly. He Teaches in the Temple. Officers are Sent to Arrest Him. An Adulteress is Brought Before Jesus. A Blind Man is Restored to Sight. Jesus Claims to be the Son of God. JN 7:1 - 10:21 1 After this Jesus went about in Galilee; he would not go about in Judea, because the Jews sought to kill him. 2 Now the Jews' feast of Tabernacles was at hand. 3 So his brothers said to him, "Leave here and go to Judea, that your disciples may see the works you are doing. 4 For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world." 5 For even his brothers did not believe in him. 6 Jesus said to them, "My time has not yet come, but your time is always ready. 7 The world cannot hate you, but it hates me because I testify of it that its works are evil. 8 You go up to the feast. I am not yet going up to this feast, for my time has not yet fully come." 9 Having said this, he remained in Galilee. 10 But after his brothers had gone up to the feast, then he also went up, not publicly, but in secret. 11 The Jews were looking for him at the feast, and saying, "Where is he?" 12 And there was much complaining among the people about him. Some said, "He is a good man"; others said, "No, on the contrary, he deceives the people." 13 However, no one spoke openly of him for fear of the Jews. 14 Now about the middle of the feast Jesus went up into the temple and taught. 15 And the Jews marveled, saying, "How did this man get such learning, having never studied?" 16 Jesus answered them, "My teaching is not mine, but his who sent me. 17 If anyone is willing to do his will, he shall know whether the teaching is from God or whether I speak on my own authority. 18 He who speaks from himself seeks his own glory; but he who seeks the glory of the One who sent him is true, and in him there is no falsehood. 19 Did not Moses give you the law? Yet none of you keeps the law. Why do you seek to kill me?" 20 The people answered, "You have a demon. Who is seeking to kill you?" 21 Jesus answered them, "I did one deed, and you all marvel. 22 Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath. 23 If on the Sabbath a man receives circumcision, so that the law of Moses may not be broken, are you angry with me because on the Sabbath I made a man's whole body well? 24 Do not judge by appearances, but judge with right judgment." 25 Then some of the people of Jerusalem said, "Is not this the man whom they seek to kill? 26 Here he is, speaking publicly, and they say nothing to him! Can it be that the authorities really know that he is the Christ? 27 But we know where this man is from; when the Christ comes, no one will know where he is from." 28 Then Jesus cried out, as he taught in the temple, "You know me, and you know where I am from; and I have not come on my own, but he who sent me is true, and him you do not know. 29 But I know him, for I am from him, and he sent me." 30 Then they sought to take him; but no one laid a hand on him, because his hour had not yet come. 31 And many of the people believed in him, and they said, "When the Christ comes, will he do more signs than this man has done?" 32 The Pharisees heard the crowd muttering these things about him, and the Pharisees and the chief priests sent officers to arrest him. 33 Then Jesus said to them, "I shall be with you a little while longer, and then I go to him who sent me. 34 You will seek me, and you will not find me; where I am you cannot come." 35 The Jews said to one another, "Where does this man intend to go that we shall not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean when he said, 'You will seek me and you will not find me,' and, 'Where I am you cannot come'?" 37 On the last day, that great day of the feast, Jesus stood and cried out, "If anyone thirsts, let him come to me and drink. 38 He who believes in me, as the Scripture has said, out of his heart will flow rivers of living water." 39 Now this he said about the Spirit, whom those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified. 40 When they heard these words, some of the people said, "Surely this is the prophet." 41 Others said, "This is the Christ." But some said, "Will the Christ come from Galilee? 42 Has not the scripture said that the Christ comes from David, and from Bethlehem, the town where David was?" 43 So there was a division among the people because of him. 44 Some of them wanted to seize him, but no one laid hands on him. 45 The officers then went back to the chief priests and Pharisees, who said to them, "Why did you not bring him?" 46 The officers answered, "No man ever spoke like this man!" 47 The Pharisees answered them, "Are you deceived, you also? 48 Have any of the rulers or of the Pharisees believed in him? 49 But this crowd that does not know the law is accursed." 50 Nicodemus, who had gone to Jesus before, and who was one of them, said to them, 51 "Does our law judge a man without first giving him a hearing and learning what he is doing?" 52 They replied, "Are you from Galilee, too? Search and look, and you will find that no prophet is to rise out of Galilee." 8 53 Then each went to his own house. 1 But Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple; all the people came to him, and he sat down and taught them. 3 Then the scribes and the Pharisees brought to him a woman caught in adultery. And when they had set her in the midst, 4 they said to him, "Teacher, this woman was caught in the act of adultery. 5 Now in the law Moses commanded us to stone such. What do you say?" 6 They said this to test him, that they might have something of which to accuse him. But Jesus bent down and wrote on the ground with his finger. 7 And when they continued to ask him, he stood up and said to them, "Let him who is without sin among you be the first to throw a stone at her." 8 And again he stooped down and wrote on the ground. 9 Then those who heard it went away one by one, beginning with the oldest even to the last, and Jesus was left alone, with the woman standing before him. 10 Jesus straightened up and said to her, "Woman, where are they? Has no one condemned you?" 11 She said, "No one, Lord." And Jesus said, "Neither do I condemn you; go, and sin no more." 12 Again Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in darkness, but will have the light of life." 13 The Pharisees then said to him, "You are bearing witness of yourself; your testimony is not true." 14 Jesus answered, "Even if I bear witness of myself, my testimony is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going. 15 You judge according to the flesh; I judge no one. 16 And yet if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 17 In your own law it is written that the testimony of two men is true. 18 I am One who bears witness of myself, and the Father who sent me bears witness of me." 19 Then they said to him, "Where is your Father?" Jesus answered, "You know neither me nor my Father; if you knew me, you would know my Father also." 20 These words he spoke in the treasury, as he taught in the temple; but no one arrested him, because his hour had not yet come. 21 Then Jesus said to them again, "I am going away, and you will seek me, and will die in your sin. Where I go you cannot come." 22 Then the Jews said, "Will he kill himself, since he says, 'Where I go you cannot come'?" 23 He said to them, "You are from below; I am from above. You are of this world; I am not of this world. 24 Therefore I told to you that you would die in your sins; for if you do not believe that I am he, you will die in your sins." 25 They said to him, "Who are you?" Jesus said to them, "Just what I have been saying to you from the beginning. 26 I have much to say about you and much to judge; but he who sent me is true, and I declare to the world what I have heard from him." 27 They did not understand that he spoke to them of the Father. 28 So Jesus said, "When you have lifted up the Son of man, then you will know that I am he, and that I do nothing on my own authority but speak just what the Father taught me. 29 And he who sent me is with me; he has not left me alone, for I always do what is pleasing to him." 30 As he spoke these words, many believed in him. 31 Jesus then said to the Jews who had believed in him, "If you continue in my word, you are truly my disciples. 32 And you will know the truth, and the truth will make you free." 33 They answered him, "We are Abraham's descendants, and have never been in bondage to anyone. How can you say, 'You will be made free'?" 34 Jesus answered them, "Truly, truly, I say to you, everyone who commits sin is a slave of sin. 35 And a slave does not continue in the house forever, but a son continues forever. 36 So if the Son makes you free, you will be free indeed. 37 I know that you are Abraham's descendants, yet you seek to kill me, because my word has no place in you. 38 I speak of what I have seen with my Father, and you do what you have heard from your Father." 39 They answered him, "Abraham is our father." Jesus said to them, "If you were Abraham's children, you would do the things Abraham did, 40 but now you seek to kill me, a man who has told you the truth which I heard from God. This is not what Abraham did. 41 You do the deeds of your father." They said to him, "We were not born of fornication; we have one Father - God." 42 Jesus said to them, "If God were your Father, you would love me, for I proceeded and came forth from God; I have not come of my own accord, but he sent me. 43 Why do you not understand what I say? It is because you are not able to hear my word. 44 You are of your father the devil, and you want to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe me. 46 Which of you convicts me of sin? If I tell the truth, why do you not believe me? 47 He who is of God hears the words of God; the reason you do not hear them is that you are not of God." 48 The Jews answered him, "Are we not right in saying that you are a Samaritan and have a demon?" 49 Jesus answered, "I do not have a demon; but I honor my Father, and you dishonor me. 50 Yet I do not seek my own glory; there is One who seeks it and he will be the judge. 51 Truly, truly, I say to you, if anyone keeps my word he will never see death." 52 The Jews said to him, "Now we know that you have a demon! Abraham died, as did the prophets; and you say, 'If anyone keeps my word, he will never taste death.' 53 Are you greater than our father Abraham? He died, and so did the prophets. Who do you claim to be?" 54 Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is your God. 55 But you have not known him; I know him. If I said, I do not know him, I would be a liar like you; but I do know him and keep his word. 56 Your father Abraham rejoiced to see my day; he saw it and was glad." 57 The Jews then said to him, "You are not yet fifty years old, and have you seen Abraham?" 58 Jesus said to them, "Truly, truly, I say to you, before Abraham was, I am." 59 So they took up stones to throw at him; but Jesus hid himself, and went out of the temple. 9 1 As he passed by, he saw a man blind from birth. 2 And his disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 Jesus answered, "Neither this man sinned nor his parents sinned. But that the works of God might be revealed in him, 4 we must work the works of him who sent me, while it is day. Night is coming, when no one can work. 5 As long as I am in the world, I am the light of the world." 6 As he said this, he spat on the ground and made clay of the saliva, and anointed the man's eyes with the clay. 7 And he said to him, "Go, wash in the pool of Siloam" (which means, Sent). So he went and washed, and came back seeing. 8 The neighbors and those who had seen him before as a beggar, said, "Is not this the man who used to sit and beg?" 9 Some said, "It is he." Others said, "No, but he is like him." He said, "I am the man."10 They said to him, "Then how were your eyes opened?" 11 He answered and said, "A man called Jesus made clay and anointed my eyes and said to me, 'Go to the pool of Siloam and wash.' So I went and washed, and I received sight." 12 They said to him, "Where is he?" He said, "I do not know." 13 They brought to the Pharisees the man who had formerly been blind. 14 Now it was a Sabbath day when Jesus made the clay and opened his eyes. 15 Then the Pharisees also asked him again how he had received his sight. He said to them, "He put clay on my eyes, and I washed, and I see." 16 Some of the Pharisees said, "This man is not from God, for he does not keep the Sabbath." But others said, "How can a man who is a sinner do such signs?" And there was a division among them. 17 So they again said to the blind man, "What do you say about him, since he has opened your eyes?" He said, "He is a prophet." 18 The Jews did not believe that he had been blind, and had received his sight, until they called the parents of the man who had received his sight. 19 And they asked them, "Is this your son, who you say was born blind? How then does he now see?" 20 His parents answered, "We know that this is our son, and that he was born blind; 21 but how he now sees we do not know, nor do we know who opened his eyes. Ask him. He is of age; he will speak for himself." 22 His parents said this because they feared the Jews, for the Jews had agreed already that if anyone confessed that he was Christ, he would be put out of the synagogue. 23 Therefore his parents said, "He is of age; ask him." 24 So for the second time they called the man who had been blind, and said to him, "Give God the glory; we know that this man is a sinner." 25 He answered, "Whether he is a sinner or not, I do not know. One thing I know, that though I was blind, now I see." 26 Then they said to him, "What did he do to you? How did he open your eyes?" 27 He answered them, "I have told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?" 28 Then they reviled him and said, "You are his disciple, but we are disciples of Moses. 29 We know that God spoke to Moses, but as for this fellow, we do not know where he comes from." 30 The man answered, "Why, this is a marvel! You do not know where he comes from, and yet he opened my eyes. 31 We know that God does not listen to sinners, but if any one is a worshiper of God and does his will, he listens to him. 32 Never since the world began has it been heard that anyone opened the eyes of a man born blind. 33 If this man were not from God, he could do nothing." 34 They answered him, "You were born in utter sin, and are you teaching us?" And they cast him out. 35 Jesus heard that they had cast him out, and when he found him, he said, "Do you believe in the Son of Man?" 36 He answered, "Who is he, sir, that I may believe in him?" 37 Jesus said to him, "You have seen him, and it is he who speaks with you." 38 Then he said, "Lord, I believe!" And he worshiped him. 39 Jesus said, "For judgment I have come into this world, that those who do not see may see, and that those who see may become blind." 40 Then some of the Pharisees who were with him heard this, and said to him, "Are we blind also?" 41 Jesus said to them, "If you were blind, you would have no guilt; but now that you say, 'We see,' your sin remains. 10 1 "Truly, truly, I say to you, the man who does not enter the sheepfold by the door, but climbs in by some other way, he is a thief and a robber. 2 But he who enters by the door is the shepherd of the sheep. 3 To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes on before them, and the sheep follow him, for they know his voice. 5 A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers." 6 This figure Jesus used with them, but they did not understand what he was saying to them. 7 Then Jesus said to them again, "Truly, truly, I say to you, I am the door of the sheep. 8 All who ever came before me are thieves and robbers, but the sheep did not hear them. 9 I am the door. If anyone enters by me, he will be saved, and will go in and out and find pasture. 10 The thief comes only to steal and kill and destroy; I have come that they may have life, and have it abundantly. 11 I am the good shepherd. The good shepherd lays down his life for the sheep. 12 But he who is a hireling and not the shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf snatches the sheep and scatters them. 13 He flees because he is a hireling and cares nothing for the sheep. 14 I am the good shepherd; I know my sheep, and my sheep know me-15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock and one shepherd. 17 For this reason my Father loves me, because I lay down my life, that I may take it again. 18 No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again. This command I have received from my Father." 19 There was again a division among the Jews because of these words. 20 Many of them said, "He has a demon, and is mad. Why listen to him?" 21 Others said, "These are not the sayings of one who has a demon. Can a demon open the eyes of the blind?" 59.20 The Evils of the Pharisees MT 23:1-39 1 Then Jesus said to the crowds and to his disciples, 2 "The scribes and the Pharisees sit in Moses' seat. 3 So you must observe and do whatever they tell you. But do not do what they do; for they preach, but do not practice. 4 They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with their finger. 5 But they do all their works to be seen by men; for they make their phylacteries broad and the tassels of their garments long. 6 And they love the place of honor at feasts and the best seats in the synagogues, 7 and greetings in the marketplaces, and to be called by men, 'Rabbi.' 8 But you are not to be called 'Rabbi,' for you have only one Master, and you are all brethren. 9 And do not call anyone on earth your 'Father,' for you have one Father, he who is in heaven. MK 12:38-40 38 And in his teaching he said, "Beware of the scribes, who like to go around in long robes, and to have salutations in the market places 39 and the best seats in the synagogues and the places of honor at feasts, 40 who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation." LK 20:45-47 45 And in the hearing of all the people, he said to his disciples, 46 "Beware of the scribes, who like to walk in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, 47 who devour widows' houses and for a pretense make long prayers. They will receive greater condemnation." 60.10 Jesus Questions His Disciples. Peter's Confession. Jesus Warns His Disciples of His Coming Passion MT 16:13-28 13 When Jesus came into the region of Caesarea Philippi, he asked his disciples, "Who do men say that the Son of Man is?" 14 And they said, "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Christ, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, that you are Peter, and on this rock I will build my church, and the gates of Hades shall not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." 20 Then he strictly charged his disciples to tell no one that he was the Christ. 21 From that time Jesus began to show to his disciples that he must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day. 22 Peter took him aside and began to rebuke him saying, "Never, Lord! This shall never happen to you!" 23 But he turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; for you are not mindful of the things of God, but the things of men." 24 Then Jesus said to his disciples, "If anyone would come after me, let him deny himself and take up his cross and follow me. 25 For whoever desires to save his life will lose it, but whoever loses his life for my sake will find it. 26 What good will it be for a man if he gains the whole world, and forfeits his soul? Or what can a man give in exchange for his soul? 27 For the Son of Man is to come with his angels in the glory of his Father, and then he will reward each man according to what he has done. 28 Truly, I say to you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom." MK 8:27 - 9:1 27 And Jesus went on with his disciples, to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do men say that I am?" 28 They replied, "Some say John the Baptist; others say Elijah; and still others, one of the prophets." 29 And he asked them, "But who do you say that I am?" Peter answered him, "You are the Christ." 30 And he charged them to tell no one about him. 31 And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32 He spoke plainly about this. And Peter took him aside and began to rebuke him. 33 But when he had turned around and looked at his disciples, he rebuked Peter, and said, "Get behind me, Satan! For you are not mindful of the things of God, but the things of men." 34 And he called to him the multitude with his disciples, and said to them, "If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever desires to save his life will lose it, but whoever loses his life for my sake and the gospel's will save it. 36 For what does it profit a man to gain the whole world, and forfeit his soul? 37 Or what can a man give in exchange for his soul? 38 For whoever is ashamed of me and my words in this adulterous and sinful generation, of him the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels." 9 1 And he said to them, "Truly, I say to you that there are some standing here who will not taste death before they see the kingdom of God come with power." LK 9:18-27 18 Now it happened that as he was praying alone his disciples were with him; and he asked them, "Who do the crowds say that I am?" 19 So they answered, "John the Baptist; but others say Elijah; and others say that one of the old prophets has risen again." 20 And he said to them, "But who do you say that I am?" And Peter answered, "The Christ of God." 21 But he strictly warned and commanded them to tell this to no one, 22 saying, "The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised." 23 Then he said to them all, "If anyone would come after me, let him deny himself and take up his cross daily and follow me. 24 For whoever desires to save his life will lose it, but whoever loses his life for my sake will save it. 25 For what profit is it to a man if he gains the whole world, and loses or forfeits himself? 26 For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and in the glory of the Father and of the holy angels. 27 But I tell you truly, there are some standing here who will not taste death before they see the kingdom of God." Part 8 - THE TRANSFIGURATION 61.10 The Transfiguration. Jesus Casts a Deaf and Dumb Spirit out of a Child. MT 17:1-21 1 After six days Jesus took with him Peter, James, and John his brother, and led them up a high mountain by themselves. 2 And he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 3 And behold, there appeared to them Moses and Elijah, talking with him. 4 And Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make here three tabernacles-one for you, one for Moses, and one for Elijah." 5 While he was still speaking, behold, a bright cloud overshadowed them; and a voice from the cloud said, "This is my beloved Son, with whom I am well pleased. Listen to him!" 6 When the disciples heard this, they fell on their faces, and were filled with awe. 7 But Jesus came and touched them and said, "Rise. Don't be afraid." 8 And when they lifted up their eyes, they saw no one but Jesus only. 9 And as they were coming down the mountain, Jesus commanded them, "Tell no one the vision, until the Son of Man is raised from the dead." 10 And the disciples asked him, "Why then do the scribes say that Elijah must come first?" 11 Jesus replied, "Elijah is coming first and will restore all things. 12 But I tell you that Elijah has come already, and they did not know him but did to him whatever they wished. So also the Son of Man is about to suffer at their hands." 13 Then the disciples understood that he was speaking to them of John the Baptist. 14 And when they came to the crowd, a man came up to him and kneeling before him said, 15 "Lord, have mercy on my son, for he is an epileptic and he suffers terribly; for often he falls into the fire, and often into the water. 16 And I brought him to your disciples, but they could not heal him." 17 Then Jesus answered, "O faithless and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me." 18 And Jesus rebuked the demon, and it came out of him, and the boy was cured from that moment. 19 Then the disciples came to Jesus privately and said, "Why could we not cast it out?" 20 So he said to them, "Because of your little faith. For truly, I say to you, if you have faith as a grain of mustard seed, you will say to this mountain, 'Move from here to there,' and it will move; and nothing will be impossible to you." MK 9:2-29 2 After six days Jesus took with him Peter and James and John, and led them up a high mountain apart by themselves. And he was transfigured before them, 3 and his clothes became dazzling, exceedingly white, as no launderer on earth could bleach them. 4 And there appeared to them Elijah with Moses, and they were talking with Jesus. 5 And Peter said to Jesus, "Rabbi, it is good for us to be here. And let us make three tabernacles-one for you, one for Moses, and one for Elijah." 6 For he did not know what to say, for they were greatly afraid. 7 And a cloud came and overshadowed them; and a voice came out of the cloud, "This is my beloved Son. Listen to him!" 8 Suddenly, when they looked around, they no longer saw anyone with them but Jesus only. 9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. 10 So they kept the matter to themselves, questioning what the rising from the dead meant. 11 And they asked him, "Why do the scribes say that Elijah must come first?" 12 Then he said to them, "Elijah does come first and restores all things. And how is it written of the Son of Man, that he must suffer many things and be treated with contempt? 13 But I tell you that Elijah has come, and they did to him whatever they wished, as it is written of him." 14 And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. 15 Immediately, when they saw him, all the people were greatly amazed, and ran to him and greeted him. 16 And he asked them, "What are you discussing with them?" 17 And one of the crowd answered him, "Teacher, I brought my son to you, who has a mute spirit. 18 And wherever it seizes him, it throws him down; he foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to cast out the spirit, but they could not." 19 He answered him, "O faithless generation, how long shall I be with you? How long shall I bear with you? Bring him to me." 20 And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. 21 And Jesus asked his father, "How long has he been like this?" And he said, "From childhood. 22 And it has often thrown him both into the fire and into the water to destroy him. But if you can do anything, have pity on us and help us." 23 Jesus said to him, "If you can, all things are possible to him who believes." 24 Immediately the father of the child cried out and said, "I believe; help my unbelief!" 25 And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, "You dumb and deaf spirit, I command you, come out of him, and never enter him again." 26 And the spirit cried out, convulsed him terribly, and came out. And the boy was like a corpse; so that many of them said, "He is dead." 27 But Jesus took him by the hand and lifted him up, and he arose. 28 And when he had come into the house, his disciples asked him privately, "Why could we not cast it out?" 29 And he said to them, "This kind can only come out by prayer." LK 9:28-43a 28 Now about eight days after these sayings, he took with him Peter and John and James, and went up on the mountain to pray. 29 And as he was praying, the appearance of his face was altered, and his robe became white and glistening. 30 And behold, two men talked with him, Moses and Elijah, 31 who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem. 32 But Peter and those with him were heavy with sleep; and when they were fully awake, they saw his glory and the two men who stood with him. 33 As the men were parting from him, Peter said to Jesus, "Master, it is good for us to be here; and let us make three tabernacles: one for you, one for Moses, and one for Elijah"-not knowing what he said. 34 While he was saying this, a cloud came and overshadowed them; and they were afraid as they entered the cloud. 35 And a voice came out of the cloud, saying, "This is my Son, my Chosen; listen to him!" 36 When the voice had spoken, Jesus was found alone. But they kept quiet, and told no one in those days any of the things they had seen. 37 On the next day, when they had come down from the mountain, a great crowd met him. 38 And behold, a man from the crowd cried out, "Teacher, I beg you to look upon my son, for he is my only child. 39 And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth, and will hardly leave him, bruising him. 40 I begged your disciples to cast it out, but they could not." 41 Then Jesus answered, "O faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here." 42 While he was coming, the demon threw him and convulsed him. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 43 And they were all amazed at the majesty of God. 62.10 Jesus a Second Time Predicts His Death and Resurrection MT 17:22-23 22 Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, 23 and they will kill him, and he will be raised on the third day." And they were greatly distressed. MK 9:30-32 30 Then they departed from there and passed through Galilee, and he did not want anyone to know it. 31 For he was teaching his disciples and said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and when he is killed, after three days he will rise." 32 But they did not understand the saying, and they were afraid to ask him. LK 9:43b-45 43 But while everyone was marveling at all that Jesus did, he said to his disciples, 44 "Let these words sink into your ears, for the Son of Man is about to be betrayed into the hands of men." 45 But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask him about this saying. 63.10 Jesus Pays the Tribute Money MT 17:24-27 24 When they came to Capernaum, the collectors of the half-shekel tax went up to Peter and said, "Does not your teacher pay the temple tax?" 25 He said, "Yes." And when he came into the house, Jesus spoke to him first, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from others?" 26 And when Peter said, "From others," Jesus said to him, "Then the sons are free. 27 Nevertheless, so that we may not offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you open its mouth, you will find a piece of money; take that and give it to them for me and you." 63.20 Jesus Teaches Humility MT 18:1-5 1 At that time the disciples came to Jesus, saying, "Who is the greatest in the kingdom of heaven?" 2 He called to him a little child, and put him in the midst of them, 3 and he said, "Truly, I say to you, unless you turn and become like little children, you will never enter the kingdom of heaven. 4 Therefore, whoever humbles himself like this child is the greatest in the kingdom of heaven. 5 Whoever receives one little child like this in my name receives me. MK 9:33-37 33 And they came to Capernaum. When he was in the house, he asked them, "What were you discussing on the road?" 34 But they kept silent; for on the way they had discussed with one another who was the greatest. 35 And he sat down, called the twelve, and said to them, "If anyone desires to be first, he must be last of all and servant of all." 36 And he took a little child, and put him in the midst of them. And taking him in his arms, he said to them, 37 "Whoever receives one of these little children in my name receives me; and whoever receives me, receives not me but him who sent me." LK 9:46-48 46 And an argument arose among them as to which of them would be the greatest. 47 Jesus, perceiving the thought of their heart, took a little child and set him by him, 48 and said to them, "Whoever receives this little child in my name receives me, and whoever receives me receives him who sent me. For he who is least among you all is the one who is great." 63.30 Jesus Warns His Disciples against Spiritual Exclusiveness MK 9:38-41 38 John said to him, "Teacher, we saw a man casting out demons in your name and we forbade him, because he was not one of us." 39 But Jesus said, "Do not forbid him, for no one who does a miracle in my name can soon afterward speak evil of me. 40 For he who is not against us is for us. 41 For truly, I say to you, whoever gives you a cup of water to drink in my name, because you belong to Christ, will by no means lose his reward. LK 9:49-50 49 Now John answered, "Master, we saw a man casting out demons in your name, and we forbade him because he does not follow with us." 50 But Jesus said to him, "Do not forbid him, for he that is not against you is for you." 63.30 Temptation to Sin MT 18:6-20 6 "But whoever causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depth of the sea. 7 Woe to the world because of temptations to sin! For temptations must come, but woe to the man by whom the temptation comes! 8 And if your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life maimed or lame than with two hands or two feet to be thrown into the eternal fire. 9 And if your eye causes you to sin, pluck it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. 10 "See that you do not despise one of these little ones. For I tell you that in heaven their angels always see the face of my Father who is in heaven. 12 What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine and go to the mountains in search of the one that went astray? 13 And if he finds it, truly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. 14 So it is not the will of your Father who is in heaven that one of these little ones should perish. 15 "If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. 16 But if he will not listen, take one or two others along with you, so that 'every matter may be established by the word of two or three witnesses.' 17 If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18 "Truly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again I say to you, that if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. 20 For where two or three are gathered together in my name, there am I in the midst of them." MK 9:42-50 42 "Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea. 43 If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, to the fire that shall never be quenched. 45 And if your foot causes you to sin, cut it off; it is better for you to enter life lame than with two feet to be thrown into hell. 47 And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell, 48 where 'their worm does not die, and the fire is not quenched.' 49 For every one will be salted with fire. 50 Salt is good, but if the salt loses its flavor, how will you season it? Have salt in yourselves, and be at peace with one another." 63.40 Exhortation to Forgiveness MT 18:21-35 21 Then Peter came to him and said, "Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?" 22 Jesus said to him, "I do not say to you seven times, but seventy times seven. 23 Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. 24 When he began the settlement, one was brought to him who owed him ten thousand talents. 25 And as he was not able to pay, his master ordered that he be sold, with his wife and children and all that he had, and payment to be made. 26 So the servant fell on his knees before him, saying, 'Have patience with me, and I will pay you everything.' 27 The master of that servant took pity on him, released him, and forgave him the debt. 28 But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe.' 29 So his fellow servant fell down at his feet and begged him, 'Have patience with me, and I will pay you back.' 30 But he refused, and went and threw him into prison till he should pay the debt. 31 When his fellow servants saw what had taken place, they were greatly distressed, and went and told their master all that had happened. 32 Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. 33 Should not you have had mercy on your fellow servant, just as I had mercy on you?' 34 And in anger his master delivered him to the jailers to be tortured, until he should pay back all he owed. 35 So also my heavenly Father will do to each of you, if you do not forgive your brother from your heart." 64.10 The Samaritans Refuse to Receive Jesus. James and John are angry concerning this and Jesus RebukesThem. MT 19:1 1 Now when Jesus had finished these sayings, he went away from Galilee and entered the region of Judea beyond the Jordan. MK 10:1a 1 Then he left there and went to the region of Judea and beyond the Jordan. LK 9:51-55 51 When the time drew near for him to be received up, he set his face to go to Jerusalem. 52 And he sent messengers on ahead, who went and entered a village of the Samaritans, to make ready for him; 53 but the people did not receive him, because his face was set for Jerusalem. 54 And when his disciples James and John saw this, they said, "Lord, do you want us to command fire to come down from heaven and consume them?" 55 But he turned and rebuked them, 56 and they went on to another village. 64.20 Crowds Follow Jesus MT 19:2 2 And large crowds followed him, and he healed them there. MK 10:1b 1 And crowds gathered to him again; and again, as his custom was, he taught them. LK 9:56-62 56 and they went on to another village. 57 As they were going along the road, a man said to him, "I will follow you wherever you go." 58 And Jesus said to him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay his head." 59 To another he said, "Follow me." But he said, "Lord, let me first go and bury my father." 60 Jesus said to him, "Let the dead bury their own dead, but you go and proclaim the kingdom of God." 61 Still another said, "I will follow you, Lord; but first let me go back and say farewell to those at my home." 62 Jesus said to him, "No one who puts his hand to the plow and looks back is fit for the kingdom of God." Part 9 - PARABLES AND HEALINGS 64.20 Discourse on who shall be Saved LK 13:22-33 22 He went on his way through towns and villages, teaching, and journeying toward Jerusalem. 23 Then one said to him, "Lord, will those who are saved be few?" And he said to them, 24 "Strive to enter through the narrow door, for many, I tell you, will seek to enter and will not be able. 25 When once the owner of the house has risen up and shut the door, you will begin to stand outside and to knock at the door, saying, 'Lord, open for us.' He will answer you, 'I do not know where you come from.' 26 Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' 27 But he will say, 'I tell you, I do not know where you come from. Depart from me, all you workers of iniquity!'28 There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and you yourselves thrust out. 29 And men will come from east and west, and from north and south, and sit at table in the kingdom of God. 30 And behold, some are last who will be first, and some are first who will be last." 31 At that very time some Pharisees came, and said to him, "Get away from here, for Herod wants to kill you." 32 And he said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course.' 33 Nevertheless I must journey today and tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem. 65.10 Jesus Heals a Man of Dropsy on the Sabbath LK 14:1-6 1 One Sabbath, when he went to dine at the house of a ruler who belonged to the Pharisees, they watched him. 2 And behold, there was a man before him who had dropsy. 3 And Jesus spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath, or not?" 4 But they kept silent. And he took him and healed him, and let him go. 5 Then he said to them, "Which of you, having a son or an ox that has fallen into a well, will not immediately pull him out on the Sabbath day?" 6 And they could not reply to this. 65.20 Parable of the Great Supper LK 14:7-24 7 So he told a parable to those who were invited, when he noted how they chose the places of honor, saying to them: 8 "When you are invited by anyone to a wedding feast, do not sit down in a place of honor, lest one more distinguished than you be invited by him; 9 and he who invited you both will come and say to you, 'Give place to this man,' and then you will begin with shame to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, 'Friend, go up higher.' Then you will be honored in the presence of all who sit at table with you. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted." 12 Then he also said to the one who invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers, your relatives or rich neighbors, lest they also invite you back, and you be repaid. 13 But when you give a feast, invite the poor, the maimed, the lame, the blind, 14 and you will be blessed, because they cannot repay you. You will be repaid at the resurrection of the just." 15 When one of those who sat at table with him heard this, he said to him, "Blessed is he who shall eat bread in the kingdom of God!" 16 Then he said to him, "A certain man gave a great banquet and invited many. 17 And at the time of the banquet he sent his servant to say to those who had been invited, 'Come, for all is now ready.' 18 But they all alike began to make excuses. The first said to him, 'I have bought a field, and I must go out and see it. I ask you to have me excused.' 19 And another said, 'I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.' 20 Still another said, 'I have married a wife, and therefore I cannot come.' 21 So the servant came back and reported this to his master. Then the owner of the house became angry and said to his servant, 'Go out quickly into the streets and lanes of the city and bring in the poor and the maimed, the blind and the lame.' 22 And the servant said, 'Sir, what you commanded has been done, and still there is room.' 23 Then the master said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I tell you, none of those men who were invited shall taste my banquet.'" 66.10 The Price of Discipleship LK 14:25-35 25 Now great multitudes went with him; and he turned and said to them, 26 "If any one comes to me and does not hate his own father and mother, wife and children, brothers and sisters, yes, and even his own life, he cannot be my disciple. 27 And whoever does not bear his cross and come after me cannot be my disciple. 28 For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to complete it? 29 Otherwise, when he has laid the foundation, and is not able to finish, all who see it begin to mock him, 30 saying, 'This man began to build, and was not able to finish.' 31 Or what king, going to make war against another king, will not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 And if not, while the other is still a great way off, he sends a delegation and asks terms of peace. 33 So likewise, whoever of you does not give up all that he has cannot be my disciple. 34 Salt is good; but if the salt has lost its taste, how shall it be seasoned? 35 It is neither fit for the land nor for the dunghill; men throw it out. He who has ears to hear, let him hear!" 67.10 The Lost Sheep Parable LK 15:1-7 1 Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes murmured, saying, "This man receives sinners and eats with them." 3 So he told them this parable: 4 "What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost.' 7 I tell you that in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. 67.20 The Parable of the Lost Silver LK 15:8-10 8 "Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? 9 And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost.' 10 In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents." 67.30 The Parable of the Prodigal Son LK 15:11-32 11 Then he said: "There was a man who had two sons. 12 And the younger of them said to his father, 'Father, give me the share of property that falls to me.' So he divided his living between them. 13 Not many days after, the younger son gathered together all he had and took his journey into a far country, and there he squandered his property in loose living. 14 And when he had spent everything, there arose a severe famine in that country, and he began to be in want. 15 So he went and joined himself to a citizen of that country, who sent him into his fields to feed swine. 16 And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything. 17 But when he came to himself, he said, 'How many of my father's hired servants have bread enough and to spare, and here I perish with hunger! 18 I will arise and go to my father and will say to him, "Father, I have sinned against heaven and before you. 19 I am no longer worthy to be called your son; make me like one of your hired servants."' 20 And he arose and came to his father. But while he was still a great way off, his father saw him and had compassion for him, and ran and fell on his neck and kissed him. 21 And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' 22 But the father said to his servants, 'Bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet. 23 And bring the fatted calf and kill it, and let us eat and be merry; 24 for this my son was dead and is alive again; he was lost and is found.' And they began to be merry. 25 "Now his older son was in the field. And as he came and drew near to the house, he heard music and dancing. 26 So he called one of the servants and asked what these things meant. 27 And he said to him, 'Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.' 28 But he was angry and refused to go in. So his father came out and pleaded with him. 29 But he answered his father, 'Behold, these many years I have been serving you, and I never disobeyed your command; yet you never gave me a young goat, that I might make merry with my friends. 30 But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!' 31 And he said to him, 'Son, you are always with me, and all that I have is yours. 32 It was right that we should make merry and be glad, for this your brother was dead, and is alive again; he was lost, and is found.'" 68.10 The Parable of the Unjust Steward LK 16:1-18 1 He also said to his disciples: "There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. 2 So he called him and said to him, 'What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.' 3 The steward said to himself, 'What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do, so that people may receive me into their houses when I am put out of the stewardship.' 5 So he called in each one of his master's debtors, and he said to the first, 'How much do you owe my master?' 6 And he said, 'A hundred measures of oil.' So he said to him, 'Take your bill, and sit down quickly and write fifty.' 7 Then he said to another, 'And how much do you owe?' And he said, 'A hundred measures of wheat.' He said to him, 'Take your bill, and write eighty.' 8 So the master commended the dishonest steward because he had dealt shrewdly. For the sons of this world are more shrewd in dealing with their own generation than the sons of light. 9 And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings. 10 He who is faithful in a very little is faithful also in much; and he who is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful in the unrighteous mammon, who will trust you with the true riches? 12 And if you have not been faithful in what is another's, who will give you what is your own? 13 No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to the one and despise the other. You cannot serve God and mammon." 14 The Pharisees, who were lovers of money, heard all this, and they scoffed at him. 15 He said to them, "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God. 16 The law and the prophets were until John. Since that time the good news of the kingdom of God is preached, and everyone is forcing his way into it. 17 But it is easier for heaven and earth to pass away, than for one dot of the law to fail. 18 Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery. 68:20 The Parable of Lazarus After Death LK 16:19-31 19 "There was a certain rich man who was clothed in purple and fine linen and feasted sumptuously every day. 20 And a certain beggar named Lazarus was laid at his gate, full of sores, 21 longing to be fed with what fell from the rich man's table. Moreover the dogs came and licked his sores. 22 So the beggar died, and was carried by the angels to Abraham's bosom. The rich man also died and was buried. 23 And in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. 24 And he called out, 'Father Abraham, have mercy upon me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in this flame.' 25 But Abraham said, 'Son, remember that in your lifetime you received your good things, and Lazarus received evil things; but now he is comforted here and you are in agony. 26 And besides all this, between us and you a great chasm has been fixed, so that those who want to pass from here to you cannot, nor can anyone cross over from there to us.' 27 And he said, ' Then I beg you, father, to send him to my father's house, 28 for I have five brothers, so that he may warn them, lest they also come to this place of torment.' 29 Abraham said to him, 'They have Moses and the prophets; let them hear them.' 30 And he said, 'No, father Abraham; but if someone goes to them from the dead, they will repent.' 31 He said to him, 'If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.'" 69.10 Discourse on Forgiveness, Faith and Humility LK 17:1-10 1 Then he said to his disciples, "Things that cause people to sin are bound to come, but woe to him through whom they do come! 2 It would be better for him if a millstone were hung round his neck and he were thrown into the sea, than that he should cause one of these little ones to sin. 3 Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him. 4 And if he sins against you seven times in a day, and turns to you seven times, and says, 'I repent,' you must forgive him." 5 The apostles said to the Lord, "Increase our faith!" 6 So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be uprooted and be planted in the sea,' and it would obey you. 7 "Will any one of you, who has a servant plowing or keeping sheep, say to him when he has come in from the field, 'Come at once and sit down to eat'? 8 Will he not rather say to him, 'Prepare my supper, and gird yourself and serve me, till I eat and drink; and afterward you shall eat and drink'? 9 Does he thank the servant because he did what he was commanded? 10 So you also, when you have done all that is commanded you, say, 'We are unworthy servants; we have only done what was our duty.'" 70.10 The Cleansing of the Ten Lepers LK 17:11-19 11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 As he entered a village, ten men who were lepers met him, who stood at a distance. 13 And they lifted up their voices and said, "Jesus, Master, have mercy on us!" 14 When he saw them, he said to them, "Go, show yourselves to the priests." And as they went, they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus' feet, giving him thanks. And he was a Samaritan. 17 Then said Jesus, "Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?" 19 And he said to him, "Rise and go your way; your faith has made you well." 71.10 Jesus Foretells His Sufferings and His Second Coming LK 17:20-37 20 Now when he was asked by the Pharisees when the kingdom of God would come, he answered them, "The kingdom of God does not come with observation; 21 nor will they say, 'Look, here it is!' or 'There!' for behold, the kingdom of God is within you." 22 Then he said to the disciples, "The days are coming when you will desire to see one of the days of the Son of Man, and you will not see it. 23 And they will say to you, 'Look here!' or 'Look there!' Do not go after them or follow them. 24 For as the lightning flashes and lights up the sky from one part to the other, so will the Son of Man be in his day. 25 But first he must suffer many things and be rejected by this generation. 26 Just as it was in the days of Noah, so also will it be in the days of the Son of Man. 27 They ate, they drank, they married, they were given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all. 28 Likewise as it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; 29 but on the day when Lot went out from Sodom fire and sulfur rained from heaven and destroyed them all. 30 So will it be on the day when the Son of Man is revealed. 31 On that day, let him who is on the housetop, with his goods in the house, not come down to take them away. And likewise let him who is in the field not turn back. 32 Remember Lot's wife. 33 Whoever seeks to keep his life will lose it, and whoever loses his life will preserve it. 34 I tell you, on that night there will be two in one bed; one will be taken and the other left. 35 Two women will be grinding together; one will be taken and the other left." 37 And they said to him, "Where, Lord?" He said to them, "Where the body is, there the eagles will be gathered together." 71.20 The Parable of the Unrighteous Judge LK 18:1-8 1 Then he told them a parable, to show that they ought always to pray and not lose heart. 2 He said: "In a certain city there was a judge who neither feared God nor regarded man. 3 And there was a widow in that city who kept coming to him and saying, 'Grant me justice against my adversary.' 4 For a while he refused; but afterward he said to himself, 'Though I neither fear God nor regard man, 5 yet because this widow bothers me, I will give her justice, or she will wear me out by her continual coming.'" 6 And the Lord said, "Hear what the unjust judge says. 7 And will not God bring about justice for his elect, who cry to him day and night? Will he delay long over them? 8 I tell you that he will bring about justice for them speedily. Nevertheless, when the Son of Man comes, will he find faith on the earth?" 71.20 The Parable of the Pharisee and the Publican LK 18:9-14 9 Also he told this parable to some who trusted in themselves that they were righteous, and despised others: 10 "Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed thus with himself, 'God, I thank you that I am not like other men-extortioners, unjust, adulterers, or even like this tax collector. 12 I fast twice a week; I give tithes of all that I get.' 13 But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' 14 I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted." Part 10 - LAZARUS RAISED 72.10 Jesus Discourses on Marriage and Divorce MT 19:3-12 3 Some Pharisees came to him to test him. They asked, "Is it lawful for a man to divorce his wife for any and every reason?" 4 And he answered them, "Have you not read that he who made them at the beginning 'made them male and female,' 5 and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? 6 So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate." 7 They said to him, "Why then did Moses command one to give a certificate of divorce, and to put her away?" 8 He said to them, "Because of the hardness of your hearts Moses permitted you to divorce your wives, but from the beginning it was not so. 9 And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery." 10 The disciples said to him, "If such is the case of a man with his wife, it is better not to marry." 11 But he said to them, "Not all men can accept this saying, but only those to whom it has been given. 12 For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept it, let him accept it." MK 10:2-12 2 The Pharisees came and in order to test him asked, "Is it lawful for a man to divorce his wife?" 3 He answered them, "What did Moses command you?" 4 They said, "Moses permitted a man to write a certificate of divorce, and to put her away." 5 But Jesus said to them, "Because of your hardness of heart he wrote you this commandment. 6 But from the beginning of creation God 'made them male and female.' 7 'For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.' So they are no longer two, but one flesh. 9 Therefore what God has joined together, let not man separate." 10 In the house his disciples also asked him again about this matter. 11 So he said to them, "Whoever divorces his wife and marries another commits adultery against her. 12 And if she divorces her husband and marries another man, she commits adultery." 73.10 Jesus Blesses Little Children MT 19:13-15 13 Then little children were brought to him that he might put his hands on them and pray, but the disciples rebuked them. 14 But Jesus said, "Let the little children come to me, and do not hinder them; for to such belongs the kingdom of heaven." 15 And he laid his hands on them and went from there. MK 10:13-16 13 And they were bringing children to him, that he might touch them; but the disciples rebuked them. 14 But when Jesus saw it, he was indignant and said to them, "Let the little children come to me; and do not hinder them, for to such belongs the kingdom of God. 15 Truly, I say to you, whoever does not receive the kingdom of God like a little child will not enter it." 16 And he took them in his arms, put his hands on them and blessed them. LK 18:15-17 15 Now they were also bringing infants to him that he might touch them; but when the disciples saw it, they rebuked them. 16 But Jesus called them to him and said, "Let the little children come to me, and do not hinder them; for to such belongs the kingdom of God. 17 Truly, I say to you, whoever does not receive the kingdom of God like a little child will not enter it." 74.10 The Rich Young Ruler MT 19:16-30 16 Now behold, one came up and said to him, "Teacher, what good thing must I do to have eternal life?" 17 And he said to him, "Why do you ask me about what is good? There is only one who is good. If you want to enter life, keep the commandments." 18 He said to him, "Which ones?" And Jesus said, "'You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, 19 honor your father and mother, and, you shall love your neighbor as yourself.'" 20 The young man said to him, "All these I have kept. What do I still lack?" 21 Jesus said to him, "If you want to be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me." 22 But when the young man heard this, he went away sorrowful, for he had great possessions. 23 Then Jesus said to his disciples, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." 25 When the disciples heard this they were greatly astonished, saying, "Who then can be saved?" 26 But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible." 27 Then Peter answered him, "Behold, we have left everything and followed you. What then shall we have?" 28 Jesus said to them, "Truly I say to you, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. 29 And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold, and inherit eternal life. 30 But many who are first will be last, and the last first. MK 10:17-31 17 And as he was setting out on his journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" 18 And Jesus said to him, "Why do you call me good? No one is good but God alone. 19 You know the commandments: 'Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" 20 And he said to him, "Teacher, all these I have observed from my youth." 21 Then Jesus, looking at him, loved him, and said to him, "You lack one thing; go and sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me." 22 But he fell sad at this word, and went away sorrowful, for he had great possessions. 23 Then Jesus looked around and said to his disciples, "How hard it is for those who have riches to enter the kingdom of God!" 24 And the disciples were amazed at his words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." 26 And they were exceedingly astonished, and said to him, "Then who can be saved?" 27 Jesus looked at them and said, "With men it is impossible, but not with God; for all things are possible with God." 28 Peter began to say to him, "See, we have left everything and followed you." 29 Jesus said, "Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, 30 who will not receive a hundredfold now in this time-house and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come, eternal life. 31 But many who are first will be last, and the last first." LK 18:18-30 18 Now a certain ruler asked him, "Good Teacher, what shall I do to inherit eternal life?" 19 So Jesus said to him, "Why do you call me good? No one is good but God alone. 20 You know the commandments: 'Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.'" 21 And he said, "All these I have kept from my youth." 22 When Jesus heard it, he said to him, "One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me." 23 But when he heard this, he became very sad, for he was extremely rich. 24 Jesus looked at him and said, "How hard it is for those who have riches to enter the kingdom of God! 25 For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." 26 Those who heard it said, "Then who can be saved?" 27 But he said, "What is impossible with men is possible with God." 28 Then Peter said, "Behold, we have left all and followed you." 29 So he said to them, "Truly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, 30 who will not receive many times more in this time, and in the age to come eternal life." 74.20 The Parable of the Laborers in the Vineyard MT 20:1-16 1 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 3 And he went out about the third hour and saw others standing idle in the marketplace, 4 and to them he said, 'You go into the vineyard too, and whatever is right I will give you.' So they went. 5 Again he went out about the sixth hour and the ninth hour, and did the same thing. 6 And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?' 7 They said to him, 'Because no one has hired us.' He said to them, 'You also go into the vineyard, and whatever is right you will receive.' 8 And when evening came, the owner of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning with the last, up to the first.' 9 And when those came who were hired about the eleventh hour, they each received a denarius. 10 So when the first came, they thought they would receive more; but each of them also received a denarius. 11 And when they had received it, they complained against the landowner, 12 saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.' 13 But he answered one of them, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what is yours and go your way. I wish to give to this last man the same as I gave to you. 15 Is it not lawful for me to do what I want with my own money? Or are you envious because I am generous?' 16 So the last will be first, and the first will be last." 75.10 Jesus a Third Time Foretells His Death and Resurrection MT 20:17-19 17 Now as Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, 18 "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn him to death, 19 and deliver him to the Gentiles to be mocked and scourged and crucified, and he will be raised on the third day." MK 10:32-34 32 They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; and they were amazed, and those who followed were afraid. And he took the twelve aside again and began to tell them what was to happen to him. 33 "Behold, we are going up to Jerusalem; and the Son of Man will be betrayed to the chief priests and the scribes, and they will condemn him to death, and deliver him to the Gentiles; 34 and they will mock him, and spit on him, and scourge him, and kill him. And after three days he will rise." LK 18:31-34 31 Then he took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and everything that is written of the Son of Man by the prophets will be accomplished. 32 For he will be delivered to the Gentiles, and will be mocked and insulted and spit upon. 33 They will scourge him and kill him, and on the third day he will rise again." 34 But they understood none of these things; this saying was hidden from them, and they did not know what he was talking about. 75.10 Jesus Answer to the Ambitious Request of James and John MT 20:20-28 20 Then the mother of Zebedee's sons came to him with her sons and, kneeling down, asked something of him. 21 And he said to her, "What do you want?" She said to him, "Grant that these two sons of mine may sit, one at your right hand and one at your left, in your kingdom." 22 But Jesus answered, "You do not know what you are asking for. Are you able to drink the cup that I am about to drink?" They said to him, "We are able." 23 He said to them, "You will indeed drink my cup, but to sit at my right or my left is not mine to grant, but it is for those for whom it has been prepared by my Father." 24 And when the ten heard it, they were indignant with the two brothers. 25 But Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. 26 Yet it shall not be so among you; but whoever desires to become great among you must be your servant. 27 And whoever wants to be first among you must be your slave-28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." MK 10:35-45 35 Then James and John, the sons of Zebedee, came to him and said, "Teacher, we want you to do for us whatever we ask." 36 And he said to them, "What do you want me to do for you?" 37 And they said to him, "Grant us to sit, one at your right hand and the other at your left, in your glory." 38 But Jesus said to them, "You do not know what you are asking. Can you drink the cup that I drink, or be baptized with the baptism I am baptized with?" 39 They said to him, "We are able." So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared." 41 And when the ten heard it, they began to be indignant with James and John. 42 But Jesus called them to himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 43 But it shall not be so among you. But whoever wants to become great among you must be your servant, 44 and whoever wants to be first among you must be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." 76.10 Jesus Heals Bartimaeus, a Blind Man, as He Enters Jericho MK 10:46-52 46 And they came to Jericho. And as he was leaving Jericho with his disciples and a great multitude, Bartimaeus, a blind man, the son of Timaeus, was sitting by the roadside begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!" 48 Many rebuked him and told him to be quiet, but he cried out all the more, "Son of David, have mercy on me!" 49 So Jesus stopped and said, "Call him." And they called the blind man, saying to him, "Take heart; rise, he is calling you." 50 And throwing aside his garment, he rose and came to Jesus. 51 And Jesus said to him, "What do you want me to do for you?" And the blind man said to him, "Master, let me receive my sight." 52 Then Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed Jesus on the road. LK 18:35-43 35 As he drew near to Jericho, a blind man was sitting by the roadside begging. 36 And hearing a multitude going by, he asked what this meant. 37 They told him, "Jesus of Nazareth is passing by." 38 And he cried out, "Jesus, Son of David, have mercy on me!" 39 And those who led the way rebuked him, telling him to be quiet; but he cried out all the more, "Son of David, have mercy on me!" 40 So Jesus stopped, and commanded him to be brought to him. And when he came near, he asked him, 41 "What do you want me to do for you?" He said, "Lord, I want to receive my sight." 42 And Jesus said to him, "Receive your sight; your faith has made you well." 43 And immediately he received his sight and followed him, glorifying God. And all the people, when they saw it, gave praise to God. 77.10 Jesus and Zacchaeus LK 19:1-10 1 Jesus entered Jericho and was passing through. 2 Now behold, there was a man named Zacchaeus; he was a chief tax collector, and he was rich. 3 And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. 4 So he ran on ahead and climbed up into a sycamore tree to see him, for he was to pass that way. 5 And when Jesus came to the place, he looked up and said to him, "Zacchaeus, make haste and come down; for I must stay at your house today." 6 So he made haste and came down, and received him joyfully. 7 And when they saw it they all murmured, "He has gone in to be the guest of a man who is a sinner." 8 And Zacchaeus stood and said to the Lord, "Look, Lord, the half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold." 9 And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham. 10 For the Son of Man came to seek and to save what was lost." 77.20 The Parable of the Ten Pounds LK 19:11-27 11 As they heard these things, he went on to tell a parable, because he was near to Jerusalem, and because they thought that the kingdom of God was to appear immediately. 12 Therefore he said: "A certain nobleman went into a far country to receive for himself a kingdom and then return. 13 So he called ten of his servants, gave them ten minas, and said to them, 'Do business till I come.' 14 But his citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us.' 15 And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know what they had gained by trading. 16 Then came the first, saying, ' Master, your mina has earned ten minas more.' 17 And he said to him, 'Well done, good servant! Because you have been faithful in a very little, be in authority over ten cities.' 18 And the second came, saying, 'Master, your mina has earned five minas.' 19 Likewise he said to him, 'You also be over five cities.' 20 Then another came, saying, 'Master, here is your mina, which I have kept laid away in a handkerchief; 21 for I was afraid of you, because you are a hard man. You take up what you did not lay down, and reap what you did not sow.' 22 He said to him, 'I will judge you out of your own mouth, you wicked servant! You knew that I was a hard man, taking up what I did not lay down and reaping what I did not sow? 23 Why then did you not put my money in the bank, that at my coming I might have collected it with interest?' 24 And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.' 25 And they said to him, 'Master, he has ten minas already!' 26 'I tell you, that to every one who has will more be given; but from him who has not, even what he has will be taken away. 27 But those enemies of mine, who did not want me to reign over them, bring them here and slay them before me.'" 78.10 Jesus Heals Two Blind Man as He Leaves Jericho MT 20:29-34 29 And as they went out of Jericho, a great crowd followed him. 30 And behold, two blind men sitting by the roadside, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, Son of David!" 31 The crowd rebuked them, telling them to be quiet; but they cried out all the more, "Lord, have mercy on us, Son of David!" 32 And Jesus stopped and called them, saying, "What do you want me to do for you? " 33 They said to him, "Lord, let our eyes be opened." 34 And Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him. 79.10 I and the Father are One JN 10:22-42 22 Then came the Feast of Dedication at Jerusalem. It was winter, 23 and Jesus was in the temple, walking in Solomon's Porch. 24 So the Jews gathered round him and said to him, "How long will you keep us in suspense? If you are the Christ, tell us plainly." 25 Jesus answered them, "I told you, and you do not believe. The works that I do in my Father's name, they bear witness of me; 26 but you do not believe, because you are not of my sheep. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life, and they shall never perish; no one shall snatch them out of my hand. 29 My Father, who has given them to me, is greater than all; and no one is able to snatch them out of my Father's hand. 30 I and the Father are one." 31 The Jews took up stones again to stone him. 32 Jesus answered them, "I have shown you many good works from the Father. For which of these do you stone me?" 33 The Jews answered him, "For a good work we do not stone you, but for blasphemy, and because you, being a man, make yourself God." 34 Jesus answered them, "Is it not written in your law, 'I said, you are gods'? 35 If he called them gods, to whom the word of God came (and the Scripture cannot be broken), 36 do you say of him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? 37 If I do not do the works of my father, do not believe me; 38 but if I do them, even though you do not believe me, believe the works, that you may know and understand that the Father is in me, and I am in the Father." 39 Again they tried to seize him, but he escaped from their hands. 40 He went away again across the Jordan to the place where John was baptizing at first, and there he stayed. 41 And many came to him and they said, "John performed no sign, but all that John said about this man was true." 42 And many believed in him there. 80.10 Jesus Raises Lazarus from the Dead JN 11:1-57 1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was this Mary who anointed the Lord with fragrant oil and wiped his feet with her hair, whose brother Lazarus was sick. 3 So the sisters sent to him, saying, "Lord, he whom you love is sick." 4 When Jesus heard it, he said, "This sickness is not unto death, but for the glory of God, so that the Son of God may be glorified through it." 5 Now Jesus loved Martha and her sister and Lazarus. 6 So, when he heard that he was sick, he stayed two more days in the place where he was. 7 Then after this he said to the disciples, "Let us go to Judea again." 8 The disciples said to him, "Rabbi, the Jews were just now seeking to stone you, and are you going there again?" 9 Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if one walks in the night, he stumbles, because the light is not in him." 11 These things he said, and after that he said to them, "Our friend Lazarus has fallen asleep, but I go to wake him up." 12 His disciples said, "Lord, if he sleeps, he will recover." 13 Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14 So then Jesus told them plainly, "Lazarus is dead; 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him." 16 Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with him." 17 So when Jesus came, he found that he had already been in the tomb four days. 18 Bethany was near Jerusalem, about two miles off, 19 and many of the Jews had come to Martha and Mary to comfort them concerning their brother. 20 When Martha heard that Jesus was coming, she went and met him, but Mary sat in the house. 21 Martha said to Jesus, "Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask of God, God will give you." 23 Jesus said to her, "Your brother will rise again." 24 Martha said to him, "I know that he will rise again in the resurrection at the last day." 25 Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet shall he live; 26 and whoever lives and believes in me shall never die. Do you believe this?" 27 She said to him, "Yes, Lord, I believe that you are the Christ, the Son of God, who is to come into the world." 28 And when she had said this, she went her way and called Mary her sister, saying, "The Teacher is here and is calling for you." 29 When she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come to the village, but was still in the place where Martha had met him. 31 The Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, supposing that she was going to the tomb to weep there. 32 Then Mary, when she came where Jesus was and saw him, fell at his feet, saying to him, "Lord, if you had been here, my brother would not have died." 33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was deeply moved in spirit and troubled. 34 And he said, "Where have you laid him?" They said to him, "Lord, come and see." 35 Jesus wept. 36 Then the Jews said, "See how he loved him!" 37 But some of them said, "Could not he who opened the eyes of the blind man have kept this man from dying?" 38 Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. 39 Jesus said, "Take away the stone." Martha, the sister of the dead man, said to him, "Lord, by this time there is a bad odor, for he has been dead four days." 40 Jesus said to her, "Did I not tell you that if you would believe you would see the glory of God?" 41 So they took away the stone. And Jesus lifted up his eyes and said, "Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this for the benefit of the people standing by, that they may believe that you sent me." 43 When he had said this, he cried with a loud voice, "Lazarus, come out!" 44 The dead man came out, his hands and feet bound with grave clothes, and his face wrapped with a cloth. Jesus said to them, "Unbind him, and let him go." 45 Many of the Jews therefore, who had come to Mary and had seen what Jesus did, believed in him. 46 But some of them went to the Pharisees and told them what Jesus had done. 47 Then the chief priests and the Pharisees gathered a council, and said, "What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation." 49 But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all! 50 You do not understand that it is expedient for you that one man should die for the people, and that the whole nation not perish." 51 He did not say this on his own, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for that nation only, but also that he would gather together into one the children of God who were scattered abroad. 53 So from that day on they plotted to put him to death. 54 Jesus therefore no longer went about openly among the Jews, but went from there to the country near the wilderness, to a town called Ephraim; and there he stayed with his disciples. 55 Now the Passover of the Jews was at hand, and many went from the country up to Jerusalem before the Passover, to purify themselves. 56 They were looking for Jesus and saying to one another as they stood in the temple, "What do you think? That he will not come to the feast?" 57 Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they might arrest him. Part 11 - PALM SUNDAY 81.10 Mary Anoints Jesus for His Burial MT 26:6-13 6 Now when Jesus was at Bethany in the house of Simon the leper, 7 a woman came up to him with an alabaster flask of very expensive perfume, and she poured it on his head as he sat at the table. 8 But when the disciples saw it, they were indignant, saying, "Why this waste? 9 For this perfume might have been sold for a high price and given to the poor." 10 But Jesus, aware of this, said to them, "Why do you trouble the woman? For she has done a beautiful thing to me. 11 For you always have the poor with you, but you will not always have me. 12 For in pouring this perfume on my body, she did it to prepare me for burial. 13 Truly, I say to you, wherever this gospel is preached in the whole world, what she has done will also be told in memory of her." MK 14:3-9 1 It was now two days before the Passover and the feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth, and kill him. 2 But they said, "Not during the feast, lest there be an uproar of the people." 3 And while he was at Bethany in the house of Simon the leper, as he sat at table, a woman came with an alabaster flask of ointment of pure nard, very costly. And she broke the flask and poured it over his head. 4 But there were some who said to themselves indignantly, "Why was this ointment wasted? 5 For it might have been sold for more than three hundred denarii and given to the poor." And they criticized her sharply. 6 But Jesus said, "Let her alone. Why do you trouble her? She has done a beautiful thing to me. 7 For you always have the poor with you, and whenever you will, you can do good to them; but you will not always have me. 8 She has done what she could. She has come beforehand to anoint my body for burial. 9 And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will also be told in memory of her." JN 12:1-8 1 Then, six days before the Passover, Jesus came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2 There they made him a supper; and Martha served, while Lazarus was one of those who sat at the table with him. 3 Then Mary took a pound of very costly perfume of pure nard, anointed the feet of Jesus, and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. 4 But one of his disciples, Judas Iscariot, who was later to betray him, said, 5 "Why was this perfume not sold for three hundred denarii and given to the poor?" 6 This he said, not that he cared for the poor, but because he was a thief; and as he had the money box, he used to take what was put into it. 7 Jesus said, "Let her alone, she has kept this for the day of my burial. 8 The poor you always have with you, but you do not always have me." 81:20 Public Excitement with Regard to Jesus and Lazarus JN 12:9-11 9 Now a great crowd of the Jews learned that he was there, and they came, not only on account of Jesus but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests planned to put Lazarus also to death, 11 because on account of him many of the Jews were going away and believing in Jesus. 81:30 Jesus Makes His Triumphal Entrance into Jerusalem MT 21:1-11 1 Now when they drew near Jerusalem, and came to Bethphage, at the Mount of Olives, Jesus sent two disciples, 2 saying to them, "Go into the village opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. 3 If any one says anything to you, you shall say, 'The Lord has need of them,' and he will send them immediately." 4 This took place to fulfill what was spoken by the prophet, saying: 5 "Tell the daughter of Zion, 'Behold, your King is coming to you, lowly, and sitting on a donkey, a colt, the foal of a donkey.'" 6 The disciples went and did as Jesus had instructed them. 7 They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. 8 And a very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9 The crowds that went before him and those that followed shouted, "Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!" 10 And when he entered Jerusalem, all the city was stirred, saying, "Who is this?" 11 So the crowds said, "This is Jesus, the prophet from Nazareth of Galilee." MK 11:1-10 1 And when they drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, he sent two of his disciples, 2 and said to them, "Go into the village opposite you, and immediately as you enter it you will find a colt tied, on which no one has ever sat. Untie it and bring it. 3 If anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it and will send it back here immediately.'" 4 They went away and found a colt tied at the door outside in the open street, and they untied it. 5 And some of those who stood there said to them, "What are you doing, untying the colt?" 6 They answered as Jesus had told them to, and they let them go. 7 Then they brought the colt to Jesus and threw their garments on it, and he sat on it. 8 And many spread their garments on the road, and others spread leafy branches which they had cut from the fields. 9 And those who went before and those who followed cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 10 Blessed is the kingdom of our father David that is coming! Hosanna in the highest!" LK 19:29-44 29 When he came near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, 30 saying, "Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat. Untie it and bring it here. 31 If any one asks you, 'Why are you untying it?' you shall say to him, 'The Lord has need of it.'" 32 So those who were sent went away and found it just as he had told them. 33 And as they were untying the colt, its owners said to them, "Why are you untying the colt?" 34 And they said, "The Lord has need of it." 35 And they brought it to Jesus, and they threw their garments on the colt and set Jesus on it. 36 And as he went along, many spread their garments on the road. 37 And, as he was now drawing near 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 they had seen, 38 saying, "Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!" 39 And some of the Pharisees in the crowd said to him, "Teacher, rebuke your disciples." 40 He answered, "I tell you, if these keep silent, the stones would cry out." 41 And when he drew near and saw the city he wept over it, 42 saying, "If you had known, even you, this day, the things that make for peace! But now they are hidden from your eyes. 43 For the days will come upon you when your enemies will build an embankment around you, and surround you and hem you in on every side, 44 and dash you to the ground, you and your children within you, and they will not leave one stone upon another in you; because you did not know the time of your visitation." JN 12:12-19 12 The next day a great crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 They took branches of palm trees and went out to meet him, crying, "Hosanna! Blessed is he who comes in the name of the Lord! The King of Israel!" 14 Jesus found a young donkey and sat upon it, as it is written, 15 "Fear not, daughter of Zion; behold, your King is coming, sitting on a donkey's colt." 16 His disciples did not understand this at first; but when Jesus was glorified, then they remembered that these things had been written about him and that they had done these things to him. 17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead bore witness. 18 For this reason the people went to meet him, because they heard that he had done this sign. 19 The Pharisees then said to one another, "You see that you are accomplishing nothing. Look, The world has gone after him!" 82.10 The Second Purging of the Temple MT 21:12-13 12 And Jesus entered the temple of God and drove out all who sold and bought in the temple, and he overturned the tables of the money- changers and the seats of those who sold doves. 13 And he said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a 'den of robbers.'" MK 11:15-18 15 So they came to Jerusalem. And Jesus entered the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves. 16 And he would not allow anyone to carry merchandise through the temple. 17 And as he taught them, he said, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a den of robbers." 18 And the chief priests and the scribes heard it and sought a way to destroy him; for they feared him, because all the multitude was astonished at his teaching. LK 19:45-48 45 Then he entered the temple and began to drive out those who sold, 46 saying to them, "It is written, 'My house shall be a house of prayer'; but you have made it a den of robbers." 47 And he was teaching daily in the temple. But the chief priests the scribes and the leaders of the people sought to destroy him, 48 but they could not find anything they could do, for all the people hung upon his words. 82.20 The Children in the Temple Praise Jesus who at evening goes to Bethany MT 21:14-17 14 And the blind and the lame came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, "Hosanna to the Son of David!" they were indignant; 16 and they said to him, "Do you hear what these are saying?" And Jesus said to them, "Yes. Have you never read, 'Out of the mouth of babes and nursing infants you have perfected praise'?" 17 Then he left them and went out of the city to Bethany, and he lodged there. MK 11:11 11 Jesus entered Jerusalem, and went into the temple. And when he had looked round at everything, as it was already late, he went out to Bethany with the twelve. 83.10 The Withering of the Barren Fig Tree MT 21:18-22 18 In the morning, as he was returning to the city, he was hungry. 19 And seeing a fig tree by the road he went to it, and found nothing on it but leaves only. And he said to it, "May no fruit ever come from you again!" And immediately the fig tree withered. 20 And when the disciples saw it, they marveled, saying, "How did the fig tree wither away so soon?" 21 And Jesus answered them, "Truly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,' it will be done. 22 And whatever you ask in prayer, you will receive, if you have faith." MK 11:13-14, 20b-26 13 And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 14 And he said to it, "May no one ever eat fruit from you again." And his disciples heard it. 20 As they passed by, they saw the fig tree withered from the roots. 21 Peter remembered and said to him, "Rabbi, look! The fig tree which you cursed has withered." 22 And Jesus answered them, "Have faith in God. 23 Truly, I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him. 24 Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours. 25 And whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven may also forgive you your trespasses. 26 But you do not forgive, neither will your Father who is in heaven forgive your trespasses. 84.10 The Authority of Jesus is Questioned MT 21:23-27 23 And when he entered the temple, the chief priests and the elders of the people came up to him as he was teaching, and said, "By what authority are you doing these things, and who gave you this authority?" 24 Jesus answered them, "I also will ask you one question; and if you tell me the answer, then I also will tell you by what authority I do these things. 25 The baptism of John-where was it from? From heaven or from men?" And they reasoned among themselves, saying, "If we say, 'From heaven,' he will say to us, 'Why then did you not believe him?' 26 But if we say, 'From men,' we are afraid of the multitude; for all hold that John was a prophet." 27 So they answered Jesus, "We do not know." And he said to them, "Neither will I tell you by what authority I do these things. MK 11:27-33 27 Then they came again to Jerusalem. And as he was walking in the temple, the chief priests, the scribes, and the elders came to him. 28 And they said to him, "By what authority are you doing these things? Who gave you this authority to do them?" 29 Jesus said to them, "I will ask you one question; answer me, and I will tell you by what authority I do these things. 30 The baptism of John-was it from heaven or from men? Answer me." 31 And they reasoned among themselves, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?' 32 But if we say, 'From men'"-they feared the people, for all held that John was a real prophet. 33 So they answered Jesus, "We do not know." And Jesus said to them, "Neither will I tell you by what authority I do these things." LK 20:1-8 1 One day as he was teaching the people in the temple and preaching the gospel, the chief priests and the scribes, together with the elders, came up to him 2 and said to him, "Tell us by what authority are you doing these things? Or who it is that gave you this authority." 3 He answered them, "I also will ask you a question; now tell me, 4 the baptism of John-was it from heaven or from men?" 5 And they reasoned among themselves, saying, "If we say, 'From heaven,' he will say, 'Why did you not believe him?' 6 But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet." 7 So they answered that they did not know where it was from. 8 And Jesus said to them, "Neither will I tell you by what authority I do these things." 85.10 The Parable of the Two Sons MT 21:28-32 28 "What do you think? A man had two sons; and he went to the first and said, 'Son, go and work in the vineyard today.' 29 He answered, 'I will not,' but afterward he regretted it and went. 30 Then he went to the second and said the same thing. And he answered, 'I go, sir,' but he did not go. 31 Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly, I say to you, the tax collectors and the harlots go into the kingdom of God before you. 32 For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the harlots believed him; and even when you saw it, you did not afterward repent and believe him. 85.20 The Parable of the Wicked Husbandmen and the Vineyard MT 21:33-41 33 "Hear another parable: there was a landowner who planted a vineyard and set a hedge around it, dug a wine press in it and built a tower. And he leased it to vine dressers and went into a far country. 34 When the harvest time drew near, he sent his servants to the tenants, to get his fruit. 35 And the tenants took his servants, beat one, killed one, and stoned another. 36 Again he sent other servants, more than the first, and they did the same to them. 37 Last of all, he sent his son to them saying, 'They will respect my son,' 38 But when the tenants saw the son, they said to themselves, 'This is the heir. Come, let us kill him and seize his inheritance.' 39 So they took him and cast him out of the vineyard and killed him. 40 Therefore, when the owner of the vineyard comes, what will he do to those tenants?" 41 They said to him, "He will put those wretches to a miserable death, and let out the vineyard to other tenants who will give him the fruits in their seasons." MK 12:1-9 1 Then he began to speak to them in parables: "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower. And he leased it to vine dressers and went into a far country. 2 At harvest time he sent a servant to the tenants, to collect from them some of the fruit of the vineyard. 3 And they took him and beat him, and sent him away empty-handed. 4 Again he sent to them another servant, and they wounded him in the head, and treated him shamefully. 5 And he sent another, and him they killed; and so with many others, some they beat and some they killed. 6 He still had one left to send, a beloved son. He sent him to them last, saying, 'They will respect my son.' 7 But those tenants said to one another, 'This is the heir. Come, let us kill him, and the inheritance will be ours.' 8 So they took him and killed him, and cast him out of the vineyard. 9 What will the owner of the vineyard do? He will come and destroy the tenants, and give the vineyard to others. LK 20:9-16 9 Then he began to tell the people this parable: "A man planted a vineyard, leased it to vine-dressers, and went into another country for a long time. 10 At harvest time he sent a servant to the tenants, that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. 11 He sent another servant; him also they beat and treated shamefully, and sent him away empty- handed. 12 He sent a third; and they wounded him and cast him out. 13 Then the owner of the vineyard said, 'What shall I do? I will send my beloved son; perhaps they will respect him.' 14 But when the tenants saw him, they reasoned among themselves and said, 'This is the heir. Let us kill him, that the inheritance may be ours.' 15 So they cast him out of the vineyard and killed him. What then will the owner of the vineyard do to them? 16 He will come and destroy those tenants, and give the vineyard to others." When they heard this, they said, "May this never be!" 85.30 Jesus the Corner Stone MT 21:42-44 42 Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone; this was the Lord's doing, and it is marvelous in our eyes'? 43 "Therefore I tell you, the kingdom of God will be taken away from you and given to a nation bearing the fruits of it. 44 [And he who falls on this stone will be broken to pieces; but on whomever it falls, it will grind him to powder."] MK 12:10-11 10 Have you not read this Scripture: 'The stone which the builders rejected has become the chief cornerstone; 11 this was the Lord's doing, and it is marvelous in our eyes'?" LK 20:17-18 17 But he looked at them and said, "What then is this that is written: 'The stone which the builders rejected has become the chief cornerstone'? 18 Everyone who falls on that stone will be broken to pieces; but on whomever it falls, it will grind him to powder." 85.40 The Parable of the King's Feast MT 22:1-14 1 And again Jesus spoke to them in parables, saying: 2 "The kingdom of heaven is like a king who arranged a marriage for his son, 3 and sent out his servants to call those who were invited to the wedding; but they were not willing to come. 4 Again, he sent out other servants, saying, 'Tell those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and everything is ready. Come to thewedding.'" 5 But they made light of it and went off, one to his own farm, another to his business. 6 And the rest seized his servants, treated them shamefully, and killed them. 7 The king was enraged. He sent his army and destroyed those murderers and burned their city. 8 Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy. 9 Go therefore to the highways, and invite to the marriage feast as many as you find.' 10 And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests. 11 But when the king came in to see the guests, he saw a man there who did not have on a wedding garment. 12 And he said to him, 'Friend, how did you get in here without a wedding garment?' And he was speechless. 13 Then the king said to the attendants, 'Bind him hand and foot, take him away, and cast him into the outer darkness; there will be weeping and gnashing of teeth.' 14 For many are called, but few are chosen." 85.50 Anger and Fear of the Pharisees MT 21:45-46 45 When the chief priests and the Pharisees heard his parables, they perceived that he was speaking about them. 46 But when they tried to arrest him, they feared the multitudes, because they held him to be a prophet. MK 12:12 12 And they sought to arrest him, but feared the multitude, for they knew he had spoken the parable against them. So they left him and went away. LK 20:19 19 The chief priests and the scribes sought to lay hands on him that very hour, but they feared the people-for they knew that he had spoken this parable against them. 85.60 Goodwill of the People LK 21:37-38 37 And every day he was teaching in the temple, but at night he went out to spend the night on the mount called Olivet. 38 And early in the morning all the people came to him in the temple to hear him. 86.10 Question of Tribute to Caesar MT 22:15-22 15 Then the Pharisees went and took counsel how to entangle him in his talk. 16 And they sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are true, and teach the way of God in truth, and you care for no man; for you do not regard the position of men. 17 Tell us, then, what do you think? Is it lawful to pay taxes to Caesar, or not?" 18 But Jesus, aware of their malice, said, "Why are you testing me, you hypocrites? 19 Show me the money for the tax." And they brought him a denarius. 20 And he said to them, "Whose image and inscription is this?" 21 They said, "Caesar's." Then he said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." 22 When they heard it, they marveled; and they left him and went away. MK 12:13-17 13 Then they sent to him some of the Pharisees and the Herodians, to catch him in his words. 14 When they came, they said to him, "Teacher, we know that you are true, and care about no man; for you do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? 15 Should we pay them, or should we not?" But knowing their hypocrisy, he said to them, "Why do you put me to the test? Bring me a denarius, and let me look at it." 16 And they brought one. And he said to them, "Whose likeness and inscription is this?" They said to him, "Caesar's." 17 Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at him. LK 20:20-26 20 So they watched him, and sent spies who pretended to be righteous, that they might catch him on what he said, in order to deliver him up to the power and authority of the governor. 21 And they asked him, "Teacher, we know that you speak and teach rightly, and you do not show partiality, but teach the way of God in truth. 22 Is it lawful for us to pay taxes to Caesar or not?" 23 But he perceived their craftiness, and said to them, 24 "Show me a denarius. Whose likeness and inscription does it have?" They said, "Caesar's." 25 He said to them, "Then render to Caesar the things that are Caesar's, and to God the things that are God's." 26 And they were not able in the presence of the people to catch him by what he said. But marveling at his answer they were silent. 87.10 Jesus Silences the Sadducees MT 22:23-33 23 That same day the Sadducees, who say there is no resurrection, came to him and asked him a question, 24 saying, "Teacher, Moses said that if a man dies, having no children, his brother must marry the widow, and raise up children for his brother. 25 Now there were seven brothers among us. The first one married and died, and having no children, he left his wife to his brother. 26 So the second also, and the third, down to the seventh. 27 After them all, the woman died. 28 Therefore, in the resurrection, whose wife of the seven will she be? For they all had her." 29 But Jesus answered them, "You are wrong, because you do not know the Scriptures or the power of God. 30 For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. 31 But as for the resurrection of the dead, have you not read what was said to you by God, 32 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not the God of the dead, but of the living." 33 And when the multitudes heard this, they were astonished at his teaching. MK 12:18-27 18 Then some Sadducees, who say there is no resurrection, came to him; and they asked him a question, saying: 19 "Teacher, Moses wrote for us that if a man's brother dies and leaves a wife, but leaves no child, the man must take the wife, and raise up children for his brother. 20 Now there were seven brothers; the first took a wife, and when he died left no children. 21 And the second took her, and he died; leaving behind no children. And the third likewise. 22 So the seven had her and left no children. Last of all the woman died also. 23 In the resurrection, whose wife will she be? For the seven had her as wife." 24 Jesus said to them, "Is not this why you are wrong, that you do not know the Scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the passage about the bush, how God said to him, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? 27 He is not the God of the dead, but of the living; you are greatly mistaken." LK 20:27-40 27 Some of the Sadducees, who say there is no resurrection, came to him, 28 and they questioned him, "Teacher, Moses wrote for us that if a man's brother dies, having a wife but no children, the man must take the wife and raise up children for his brother. 29 Now there were seven brothers. The first took a wife, and died without children. 30 And the second 31 and then the third took her, and in the same way the seven died, and they left no children. 32 Finally the woman died also. 33 In the resurrection, therefore, whose wife will she be? For all seven had her as wife." 34 And Jesus said to them, "The sons of this age marry and are given in marriage. 35 But those who are considered worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage, 36 nor can they die any more, for they are equal to the angels and are sons of God, being sons of the resurrection. 37 But that the dead are raised, even Moses showed, in the passage about the bush, where he calls the Lord 'the God of Abraham and the God of Isaac and the God of Jacob.' 38 Now he is not the God of the dead but of the living, for all live to him." 39 And some of the scribes answered, "Teacher, you have spoken well." 40 For they no longer dared to ask him any question. 88.10 The Two Greatest Commandments MT 22:34-40 34 But when the Pharisees heard that he had silenced the Sadducees, they gathered together. 35 And one of them, a lawyer, asked him a question, to test him. 36 "Teacher, which is the great commandment in the Law?" 37 Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 38 This is the great and first commandment. 39 And the second is like it: 'You shall love your neighbor as yourself.' 40 On these two commandments hang all the Law and the Prophets." MK 12:28-34 28 And one of the scribes came up and heard them disputing with one another, and seeing that he had answered them well, asked him, "Which commandment is the first of all?" 29 Jesus answered, "The first is: 'Hear, O Israel, the Lord our God is one Lord. 30 And you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' 31 The second is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these." 32 And the scribe said to him, "You are right, Teacher; you have well said that God is one, and there is no other but he; 33 and to love him with all the heart, and with all the understanding, and with all the strength, and to love one's neighbor as oneself, is much more than all whole burnt offerings and sacrifices." 34 And when Jesus saw that he answered wisely, he said to him, "You are not far from the kingdom of God." And after that no one dared to ask him any question. 89.10 Christ the Son and also the Lord of David MT 22:41-46 41 While the Pharisees were gathered together, Jesus asked them, 42 "What do you think about the Christ? Whose son is he?" They said to him, "The son of David." 43 He said to them, "How is it then that David, inspired by the Spirit, calls him 'Lord', saying, 44 'The Lord said to my Lord, "Sit at my right hand, till I put your enemies under your feet"'? 45 If David then calls him 'Lord,' how is he his son?" 46 And no one was able to answer him a word, nor from that day did any one dare to ask him any more questions. MK 12:35-37 35 And Jesus said, while he taught in the temple, "How is it that the scribes say that the Christ is the Son of David? 36 David himself, speaking by the Holy Spirit, declared: 'The Lord said to my Lord: "Sit at my right hand till I put your enemies under your feet."' 37 Therefore David himself calls him 'Lord'; how is he then his son?" And the common people heard him gladly. LK 20:41-44 41 And he said to them, "How can they say that the Christ is the Son of David? 42 For David himself says in the Book of Psalms, 'The Lord said to my Lord, "Sit at my right hand, 43 till I make your enemies a footstool for your feet."' 44 David therefore calls him 'Lord,' and how is he his son?" 90.10 Jesus Condemns the Hypocrisy of the Scribes and Pharisees. He Laments over Jerusalem. MT 23:1-39 1 Then Jesus said to the crowds and to his disciples, 2 "The scribes and the Pharisees sit in Moses' seat. 3 So you must observe and do whatever they tell you. But do not do what they do; for they preach, but do not practice. 4 They bind heavy burdens, hard to bear, and lay them on men's shoulders; but they themselves will not move them with their finger. 5 But they do all their works to be seen by men; for they make their phylacteries broad and the tassels of their garments long. 6 And they love the place of honor at feasts and the best seats in the synagogues, 7 and greetings in the marketplaces, and to be called by men, 'Rabbi.' 8 But you are not to be called 'Rabbi,' for you have only one Master, and you are all brethren. 9 And do not call anyone on earth your 'Father,' for you have one Father, he who is in heaven. 10 Nor are you to be called 'Teacher,' for you have one Teacher, the Christ. 11 He who is greatest among you shall be your servant. 12 For whoever exalts himself will be humbled, and whoever humbles himself will be exalted. 13 "But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither enter yourselves, nor do you allow those who would enter to go in. 15 "Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win a single proselyte, and when he becomes one, you make him twice as much a son of hell as yourselves. 16 "Woe to you, blind guides, who say, 'If any one swears by the temple, it is nothing; but if any one swears by the gold of the temple, he is bound by his oath.' 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, 'If anyone swears by the altar, it means nothing; but if anyone swears by the gift that is on it, he is bound by his oath.' 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 Therefore, he who swears by the altar swears by it and by everything on it. 21 And he who swears by the temple, swears by it and by him who dwells in it. 22 And he who swears by heaven, swears by the throne of God and by him who sits on it. 23 "Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and dill and cummin, and have neglected the weightier matters of the Law, justice and mercy and faith. These you ought to have done, without neglecting the others. 24 You blind guides, who strain out a gnat and swallow a camel! 25 "Woe to you, scribes and Pharisees, hypocrites! For you cleanse the outside of the cup and of the dish, but inside they are full of extortion and self-indulgence. 26 Blind Pharisee! First cleanse the inside of the cup and dish, that the outside of them may be clean also. 27 Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which outwardly appear beautiful, but inside they are full of dead men's bones and all uncleanness. 28 Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness. 29 "Woe to you, scribes and Pharisees, hypocrites! for you build the tombs of the prophets and adorn the monuments of the righteous, 30 And you say, 'If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.' 31 Thus you witness against yourselves, that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers' guilt. 33 You serpents! You brood of vipers, how are you to escape being sentenced to hell? 34 Therefore I send you prophets and wise men and scribes. Some of them you will kill and crucify, and some you will scourge in your synagogues and persecute from town to town, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36 Truly, I say to you, all this will come upon this generation. 37 "O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! 38 Behold, your house is left to you desolate. 39 For I tell you, you will not see me again, until you say, 'Blessed is he who comes in the name of the Lord.'" MK 12:38-40 38 And in his teaching he said, "Beware of the scribes, who like to go around in long robes, and to have salutations in the market places 39 and the best seats in the synagogues and the places of honor at feasts, 40 who devour widows' houses and for a pretense make long prayers. They will receive the greater condemnation." LK 20:45-47, 13:34-35 45 And in the hearing of all the people, he said to his disciples, 46 "Beware of the scribes, who like to walk in long robes, and love greetings in the marketplaces and the best seats in the synagogues and the places of honor at feasts, 47 who devour widows' houses and for a pretense make long prayers. They will receive greater condemnation." 34 O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together, as a hen gathers her brood under her wings, but you were not willing! 35 Behold, your house is left to you desolate. And I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord!'" 91.10 The Widow's Coin MK 12:41-44 41 And Jesus sat down opposite the treasury, and watched the multitude putting money into the treasury. Many people who were rich put in large sums. 42 And a poor widow came, and put in two copper coins, which make a penny. 43 And he called his disciples to him, and said to them, "Truly, I say to you, this poor widow has put in more than all those who are contributing to the treasury. 44 For they all put in out of their abundance, but she out of her poverty put in everything-all she had to live on." LK 21:1-4 1 He looked up and saw the rich putting their gifts into the treasury, 2 and he also saw a poor widow put in two copper coins. 3 So he said, "Truly I tell you, this poor widow has put in more than all of the others; 4 for these all contributed out of their abundance, but she out of her poverty put in all that she had to live on." 92.10 Jesus Foretells His Death on the Cross JN 12:20-50 20 Now there were some Greeks among those who went up to worship at the Feast. 21 Then they came to Philip, who was from Bethsaida in Galilee, and said to him, "Sir, we wish to see Jesus." 22 Philip went and told Andrew; and in turn Andrew and Philip told Jesus. 23 Jesus answered them, "The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much fruit. 25 He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. 26 If anyone serves me, he must follow me; and where I am, there my servant will be also. If anyone serves me, him my Father will honor. 27 "Now is my soul troubled, and what shall I say? 'Father, save me from this hour'? No, for this purpose I came to this hour. 28 Father, glorify your name." Then a voice came from heaven, "I have glorified it, and I will glorify it again." 29 The crowd standing by heard it and said that it had thundered. Others said, "An angel has spoken to him." 30 Jesus answered, "This voice has come for your sake, not for mine. 31 Now is the judgment of this world; now the ruler of this world will be cast out. 32 And I, when I am lifted up from the earth, will draw all men to myself." 33 He said this to show by what death he was to die. 34 The crowd answered him, "We have heard from the Law that the Christ remains forever; and how can you say, 'The Son of Man must be lifted up'? Who is this Son of Man?" 35 Then Jesus said to them, "A little while longer the light is with you. Walk while you have the light, lest the darkness overtake you; he who walks in the darkness does not know where he is going. 36 While you have the light, believe in the light, that you may become sons of light." When Jesus had said this, he departed and hid himself from them. 37 Though he had done so many signs before them, yet they did not believe in him; 38 that the word of Isaiah the prophet might be fulfilled, which he spoke: "Lord, who has believed our report? And to whom has the arm of the Lord been revealed?" 39 Therefore they could not believe, because Isaiah said again: 40 "He has blinded their eyes and hardened their hearts, lest they should see with their eyes, and understand with their hearts and turn, so that I should heal them." 41 Isaiah said this because he saw his glory and spoke of him. 42 Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue; 43 for they loved the praise of men more than the praise of God. 44 Then Jesus cried out and said, "He who believes in me, believes not in me but in him who sent me. 45 And he who sees me sees him who sent me. 46 I have come as a light into the world, that whoever believes in me should not remain in darkness. 47 If anyone hears my words and does not keep them, I do not judge him; for I did not come to judge the world but to save the world. 48 He who rejects me and does not receive my words has a judge; the word that I have spoken will condemn him on the last day. 49 For I have not spoken on my own authority; but the Father who sent me gave me a command, what to say and what to speak. 50 And I know that his command is eternal life. Whatever I say, therefore, I say just as the Father has told me." 93.10 Jesus Foretells the Destruction of the Temple and the Signs of the Day of Judgment. MT 24:1-51 1 Jesus left the temple and was going away, when his disciples came up to point out to him the buildings of the temple. 2 But he answered them, "You see all these things, do you not? Truly, I say to you, there will not be left here one stone upon another, that will not be thrown down." 3 Now as he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will this be? And what will be the sign of your coming, and of the end of the age?" 4 And Jesus answered them: "Take heed that no one deceives you. 5 For many will come in my name, saying, 'I am the Christ,' and will deceive many. 6 And you will hear of wars and rumors of wars. See that you are not alarmed; for all these things must come to pass, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. 8 All these are the beginning of birth pains. 9 Then they will deliver you up to tribulation, and put you to death; and you will be hated by all nations for my name's sake. 10 And then many will fall away, and will betray one another, and hate one another. 11 And many false prophets will rise up and deceive many. 12 And because wickedness will increase, the love of most will grow cold. 13 But he who endures to the end will be saved. 14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. 15 "So when you see standing in the holy place 'the abomination of desolation,' spoken of by the prophet Daniel (let the reader understand) 16 then let those who are in Judea flee to the mountains. 17 Let him who is on the housetop not go down to take anything out of his house. 18 And let him who is in the field not go back to get his clothes. 19 But woe for those who are pregnant and for those who are nursing babies in those days! 20 Pray that your flight may not be in winter or on the Sabbath. 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. 22 And if those days had not been shortened, no flesh would be saved; but for the sake of the elect those days will be shortened. 23 Then if any one says to you, 'Look, here is the Christ!' or 'There he is!' do not believe it. 24 For false christs and false prophets will arise and show great signs and wonders to deceive, if possible, even the elect. 25 See, I have told you beforehand. 26 So if they say to you, 'There he is, out in the desert,' do not go out; or, 'Here he is, in the inner rooms,' do not believe it. 27 For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. 28 Wherever the carcass is, there the eagles will be gathered together. 29 "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken. 30 Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. 31 And he will send out his angels with a loud trumpet call, and they will gather together his elect from the four winds, from one end of heaven to the other. 32 "Now learn this lesson from the fig tree: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. 33 So also, when you see all these things, you know that it is near, right at the door. 34 Truly, I say to you, this generation will not pass away till all these things take place. 35 Heaven and earth will pass away, but my words will not pass away. 36 "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. 37 But as the days of Noah were, so also will the coming of the Son of Man be. 38 For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and they did not know until the flood came and took them all away, so also will the coming of the Son of Man be. 40 Then two men will be in the field; one will be taken and the other left. 41 Two women will be grinding at the mill; one will be taken and the other left. 42 Watch therefore, for you do not know on what day your Lord is coming. 43 But know this, that if the owner of the house had known at what time of the night the thief was coming, he would have watched and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. 45 "Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? 46 Blessed is that servant whom his master when he comes will find so doing. 47 Truly, I say to you, he will set him over all his possessions. 48 But if that servant is wicked and says to himself, 'My master is staying away a long time,' 49 and he then begins to beat his fellow servants, and to eat and drink with the drunkards, 50 the master of that servant will come on a day when he does not expect him and at an hour he is not aware of, 51 and he will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth. MK 13:1-37 1 And as he came out of the temple, one of his disciples said to him, "Look, Teacher, what wonderful stones and what wonderful buildings!" 2 And Jesus said to him, "Do you see all these great buildings? There will not be left here one stone upon another, that will not be thrown down." 3 Now as he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 4 "Tell us, when will this be? And what will be the sign when these things are all to be fulfilled?" 5 And Jesus began to say to them: "Take heed that no one deceives you. 6 Many will come in my name, saying, 'I am he,' and will deceive many. 7 When you hear of wars and rumors of wars, do not be alarmed; such things must happen, but the end is not yet. 8 For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginning of birth pains. 9 But watch out for yourselves, for they will deliver you up to councils, and you will be beaten in the synagogues. You will be brought before governors and kings for my sake, for a testimony to them. 10 And the gospel must first be preached to all nations. 11 And when they bring you to trial and deliver you up, do not worry beforehand what you are to say. But say whatever is given you in that hour; for it is not you who speak, but the Holy Spirit. 12 Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. 13 And you will be hated by all men for my name's sake. But he who endures to the end will be saved. 14 "When you see 'the abomination of desolation' standing where it ought not to be (let the reader understand), then let those who are in Judea flee to the mountains. 15 Let him who is on the housetop not go down into the house, nor enter to take anything out of his house. 16 And let him who is in the field not go back to get his cloak. 17 But woe for those who are pregnant and those who are nursing babies in those days! 18 Pray that it may not happen in winter. 19 For in those days there will be tribulation, such as has not been from the beginning of the creation which God created until now, and never will be. 20 And if the Lord had not shortened those days, no flesh would be saved; but for the sake of the elect, whom he chose, he shortened the days. 21 Then if anyone says to you, 'Look, here is the Christ!' or, 'Look, he is there!' do not believe it. 22 For false christs and false prophets will rise and show signs and wonders to deceive, if possible, even the elect. 23 But take heed; see, I have told you all things beforehand. 24 "But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; 25 the stars will fall from heaven, and the powers in the heavens will be shaken. 26 Then they will see the Son of Man coming in the clouds with great power and glory. 27 And then he will send out his angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven. 28 "Now learn this lesson from the fig tree: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. 29 So also, when you see these things happening, you know that it is near, right at the door. 30 Truly, I say to you, this generation will not pass away before all these things take place. 31 Heaven and earth will pass away, but my words will not pass away. 32 "But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Take heed, watch; for you do not know when the time will come. 34 It is like a man going on a journey, when he leaves his house and puts his servants in charge, each with his work, and commands the doorkeeper to be on the watch. 35 Watch therefore-for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning-36 lest, coming suddenly, he find you sleeping. 37 And what I say to you, I say to all: Watch!" LK 21:5-36 5 And as some spoke of the temple, how it was adorned with beautiful stones and offerings, he said, 6 "As for these things which you see, the days will come when there shall not be left here one stone upon another that will not be thrown down." 7 So they asked him, "Teacher, when will these things be? And what will be the sign when they are about to take place?" 8 And he said: "Take heed that you not are deceived. For many will come in my name, saying, 'I am he,' and, 'The time is near.' Do not go after them. 9 And when you hear of wars and revolutions, do not be terrified; for these things must first take place, but the end will not come immediately." 10 Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 11 There will be great earthquakes, and in various places famines and pestilences; and there will be fearful sights and great signs from heaven. 12 But before all this, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. And you will be brought before kings and governors for my name's sake. 13 This will turn into an opportunity for you to bear testimony. 14 Therefore settle it in your minds not to meditate beforehand how you will answer; 15 for I will give you a mouth and wisdom which none of your adversaries will be able to resist or contradict. 16 You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. 17 You will be hated by all for my name's sake. 18 But not a hair of your head will perish. 19 By your endurance you will gain your lives. 20 "But when you see Jerusalem surrounded by armies, then know that its desolation is near. 21 Then let those in Judea flee to the mountains, let those who are in the city depart, and let not those who are out in the country enter it. 22 For these are days of vengeance, to fulfil all that is written. 23 Woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. 24 They will fall by the edge of the sword, and be led captive to all nations. Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled. 25 "There will be signs in sun and moon and stars, and on the earth distress of nations in perplexity at the roaring of the sea and the waves, 26 men fainting from fear and foreboding of what is coming on the world, for the powers of the heavens will be shaken. 27 Then they will see the Son of Man coming in a cloud with power and great glory. 28 Now when these things begin to take place, look up and lift up your heads, because your redemption is drawing near." 29 He told them a parable: "Look at the fig tree, and all the trees. 30 When they are sprouting, you see and know for yourselves that summer is already near. 31 So you also, when you see these things happening, know that the kingdom of God is near. 32 Truly, I say to you, this generation will not pass away till all things take place. 33 Heaven and earth will pass away, but my words will not pass away. 34 "But take heed to yourselves, lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that Day come on you unexpectedly like a trap. 35 For it will come upon all those who dwell on the face of the whole earth. 36 Watch at all times, and pray always that you may have strength to escape all these things that will take place, and to stand before the Son of Man." 93.20 The Parables of the ten Virgins and the Five Talents. Separation of the Good and Evil at the Judgment. MT 25:1-46 1 "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 For when the foolish took their lamps, they took no oil with them; 4 but the wise took oil in their flasks with their lamps. 5 While the bridegroom was delayed, they all slumbered and slept. 6 But at midnight there was a cry: 'Behold, the bridegroom! Come out to meet him.' 7 Then all those virgins rose and trimmed their lamps. 8 And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 9 But the wise replied, 'No, there may not be enough for both us and you; go rather to those who sell oil and buy some for yourselves.' 10 And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 Afterward the other virgins came also, saying, 'Lord, lord, open to us!' 12 But he replied, 'Truly, I say to you, I do not know you.' 13 Therefore keep watch, for you know neither the day nor the hour. 14 "For it will be like a man going on a journey, who called his servants and entrusted his property to them. 15 To one he gave five talents, to another two, and to another one, to each according to his ability. Then he went on his journey. 16 He who had received the five talents went at once and traded with them; and he made five talents more. 17 So also, he who had the two talents gained two more. 18 But he who had received the one talent went and dug in the ground, and hid his master's money. 19 Now after a long time the master of those servants came and settled accounts with them. 20 So he who had received the five talents came and brought five other talents, saying, 'Master, you delivered to me five talents; look, I have gained five more talents.' 21 His master said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your master.' 22 He also who had received the two talents came and said, 'Master, you delivered to me two talents; look, I have gained two more talents.' 23 His master said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your master.' 24 Then he who had received the one talent came and said, 'Master, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. 25 So I was afraid, and went and hid your talent in the ground. Here you have what is yours.' 26 But his master answered him, 'You wicked and lazy servant! You knew that I reap where I have not sown, and gather where I have not scattered seed? 27 Then you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. 28 Therefore take the talent from him, and give it to him who has the ten talents. 29 For to every one who has will more be given, and he will have abundance; but from him who does not have, even what he has will be taken away. 30 And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth.' 31 "When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate them one from another as a shepherd separates the sheep from the goats. 33 And he will put the sheep on his right hand, but the goats on the left. 34 Then the King will say to those on his right hand, 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you took me in, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' 37 Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 When did we see you a stranger and take you in, or naked and clothe you? 39 When did we see you sick or in prison and go to visit you?' 40 And the King will answer them, 'Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.' 41 "Then he will say to those on his left hand, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels: 42 for I was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not take me in, naked and you did not clothe me, sick and in prison and you did not visit me.' 44 Then they also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?' 45 Then he will answer them, 'Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.' 46 And they will go away into eternal punishment, but the righteous into eternal life." Part 12 - TREACHERY 94.10 The Jews in Authority seek to Destroy Jesus Privately MT 26:1-5 1 When Jesus had finished all these sayings, he said to his disciples, 2 "You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified." 3 Then the chief priests and the elders of the people assembled in the palace of the high priest, who was called Caiaphas, 4 and they plotted to arrest Jesus by stealth and kill him. 5 But they said, "Not during the feast, lest there be a riot among the people." LK 22:1-2 1 Now the feast of Unleavened Bread drew near, which is called the Passover. 2 And the chief priests and the scribes were seeking how to kill him, for they feared the people. 94.20 They Conspire with Judas Iscariot MT 26:14-16 14 One of the twelve, who was called Judas Iscariot, went to the chief priests 15 and said, "What are you willing to give me if I deliver him to you?" And they counted out to him thirty pieces of silver. 16 And from that moment he sought an opportunity to betray him. MK 14:10-11 10 Judas Iscariot, one of the twelve, went to the chief priests to betray him to them. 11 And when they heard it they were glad, and promised to give him money. So he sought an opportunity to betray him. LK 22:3-6 3 Then Satan entered Judas, called Iscariot, who was numbered of the twelve. 4 So he went his way and conferred with the chief priests and officers, how he might betray him to them. 5 And they were glad, and agreed to give him money. 6 So he consented, and sought an opportunity to betray him to them in the absence of the multitude. 95.10 The Disciples Prepare the Passover MT 26:17-19 17 Now on the first day of the Feast of Unleavened Bread, the disciples came to Jesus, saying, "Where do you want us to prepare for you to eat the Passover?" 18 He said, "Go into the city to a certain man, and say to him, 'The Teacher says, my time is at hand; I will keep the Passover at your house with my disciples.'" 19 So the disciples did as Jesus had directed them; and they prepared the Passover. MK 14:12-16 12 Now on the first day of Unleavened Bread, when they killed the Passover lamb, his disciples said to him, "Where do you want us to go and prepare for you to eat the Passover?" 13 And he sent two of his disciples, and said to them, "Go into the city, and a man carrying a jar of water will meet you; follow him. 14 And wherever he enters, say to the owner of the house, 'The Teacher says, where is my guest room, where I may eat the Passover with my disciples?' 15 He will show you a large upper room, furnished and ready; make preparations for us there." 16 So the disciples set out and went to the city, and found it just as he had told them; and they prepared the Passover. LK 22:7-13 7 Then came the day of Unleavened Bread, on which the Passover lamb had to be sacrificed. 8 So he sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat." 9 They said to him, "Where do you want us to prepare it?" 10 He said to them, "Behold, when you have entered the city, a man carrying a jar of water will meet you; follow him into the house which he enters. 11 And say to the owner of the house, 'The Teacher says to you: Where is the guest room, where I may eat the Passover with my disciples?' 12 He will show you a large, furnished upper room; there make ready." 13 So they went, and found it just as he had told them; and they prepared the Passover. 95.20 Jesus Foretells the Treachery of Judas MT 26:20-29 20 When evening had come, he sat at the table with the twelve. 21 And as they were eating, he said, "Truly, I say to you, one of you will betray me." 22 And they were very sorrowful, and began to say to him one after another, "Is it I, Lord?" 23 He answered, "He who has dipped his hand in the dish with me will betray me. 24 The Son of Man goes just as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born." 25 Then Judas, who was betraying him, answered, "Rabbi, is it I?" He said to him, "You have said it." 26 Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." 27 Then he took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you. 28 For this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." MK 14:17-25 17 And when it was evening he came with the twelve. 18 And as they were at table eating, Jesus said, "Truly, I say to you, one of you will betray me, one who is eating with me." 19 They began to be sorrowful, and to say to him one by one, "Is it I?" 20 He said to them, "It is one of the twelve, one who dips bread into the dish with me. 21 For the Son of Man goes just as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born." 22 And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take; this is my body." 23 Then he took the cup, and when he had given thanks he gave it to them, and they all drank from it. 24 And he said to them, "This is my blood of the covenant, which is poured out for many. 25 Truly, I say to you, I will not drink of the fruit of the vine until that day when I drink it new in the kingdom of God." LK 22:14-23 14 When the hour came, he sat at table, and the apostles with him. 15 And he said to them, "I have earnestly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it again until it is fulfilled in the kingdom of God." 17 Then he took the cup, and gave thanks, and said, "Take this and divide it among yourselves; 18 for I tell you, I will not drink of the fruit of the vine until the kingdom of God comes." 19 And he took bread, gave thanks and broke it, and gave it to them, saying, "This is my body which is given for you; do this in remembrance of me." 20 Likewise he took the cup after supper, saying, "This cup is the new covenant in my blood, which is poured out for you. 21 But behold the hand of him who betrays me is with me on the table. 22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!" 23 Then they began to question among themselves, which of them it was who would do this. 95.40 Jesus Reproves the Ambition of the Apostles, Foretells Peter's Denials, Gives Warning of coming Privation and Peril LK 22:24-38 24 A dispute also arose among them, which of them was to be considered the greatest. 25 And he said to them, "The kings of the Gentiles exercise lordship over them; and those who exercise authority over them are called benefactors. 26 But not so among you; on the contrary, he who is greatest among you, let him be as the youngest, and he who leads as one who serves. 27 For who is greater, one who sits at the table, or one who serves? Is it not the one who sits at the table? But I am among you as One who serves. 28 You are those who have continued with me in my trials. 29 And I bestow on you a kingdom, just as my Father bestowed one on me, 30 so that you may eat and drink at my table in my kingdom and sit on thrones, judging the twelve tribes of Israel. 31 "Simon, Simon, behold, Satan has asked to have you, that he might sift you as wheat. 32 But I have prayed for you, that your faith may not fail; and when you have turned again, strengthen your brethren." 33 But he said to him, "Lord, I am ready to go with you to prison and to death." 34 He said, "I tell you, Peter, the rooster will not crow this day before you deny three times that you know me." 35 And he said to them, "When I sent you out with no purse or bag or sandals, did you lack anything?" They said, "Nothing." 36 He said to them, "But now, let him who has a purse take it, and likewise a bag; and let him who has no sword sell his robe and buy one. 37 For I tell you that this scripture must be fulfilled in me, 'And he was numbered with transgressors'; for what is written about me has its fulfillment." 38 They said, "Look, Lord, here are two swords." And he said to them, "It is enough." 95.50 Jesus Washes the Feet of His Disciples JN 13:1b-20 1 When Jesus knew that his hour had come to depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 2 And during supper, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray him, 3 Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, 4 rose from supper, laid aside his garments, took a towel and girded himself. 5 After that, he poured water into a basin and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. 6 Then he came to Simon Peter. And Peter said to him, "Lord, are you going to wash my feet?" 7 Jesus answered him, "You do not realize now what I am doing, but later you will understand." 8 Peter said to him, "You shall never wash my feet." Jesus answered him, "If I do not wash you, you have no part with me." 9 Simon Peter said to him, "Lord, not my feet only, but also my hands and my head!" 10 Jesus said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not every one of you." 11 For he knew who was to betray him; that was why he said, "You are not all clean." 12 When he had washed their feet, and taken his garments, and returned to his place, he said to them, "Do you know what I have done to you? 13 You call me Teacher and Lord, and you are right, for so I am. 14 If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another's feet. 15 For I have given you an example, that you should do as I have done to you. 16 Truly, truly, I say to you, a servant is not greater than his master; nor is he who is sent greater than he who sent him. 17 If you know these things, blessed are you if you do them. 18 I am not speaking of you all. I know whom I have chosen; but that the Scripture may be fulfilled, 'he who ate my bread has lifted up his heel against me.' 19 Now I tell you before it comes, that when it does take place, you may believe that I am he. 20 Truly, truly, I say to you, he who receives anyone I send receives me; and he who receives me receives him who sent me." 95.60 Jesus Gives the Sop to Judas, who then goes out. Exhortation to love one another. Jesus a Second Time Foretells Peter's Denials JN 13:21-38 21 When Jesus had said this, he was troubled in spirit, and testified, "Truly, truly, I say to you, one of you will betray me." 22 The disciples looked at one another, uncertain of whom he spoke. 23 One of his disciples, whom Jesus loved, was leaning close to the breast of Jesus. 24 Simon Peter motioned to him and said, "Ask who it is of whom he speaks." 25 Then, leaning back on the breast of Jesus, he said to him, "Lord, who is it?" 26 Jesus answered, "It is he to whom I shall give this piece of bread when I have dipped it." And having dipped the bread, he gave it to Judas Iscariot, the son of Simon. 27 Then after the bread, Satan entered into him. Jesus said to him, "What you are going to do, do quickly." 28 But no one at the table knew why he said this to him. 29 Some thought that, because Judas had the money box, Jesus was telling him, "Buy what we need for the feast"; or, that he should give something to the poor. 30 Having received the piece of bread, he went out immediately. And it was night. 31 When he had gone out, Jesus said, "Now is the Son of Man glorified, and in him God is glorified. 32 If God is glorified in him, God will also glorify him in himself, and glorify him at once. 33 Little children, I shall be with you a little while longer. You will seek me; and as I said to the Jews, 'Where I am going, you cannot come,' so now I say to you. 34 A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. 35 By this all men will know that you are my disciples, if you have love for one another." 36 Simon Peter said to him, "Lord, where are you going?" Jesus answered, "Where I am going you cannot follow me now; but you shall follow afterward." 37 Peter said to him, "Lord, why can I not follow you now? I will lay down my life for you." 38 Jesus answered, "Will you lay down your life for me? Truly, truly, I say to you, the rooster will not crow, till you have denied me three times. 95.70 The Holy Ghost is Promised. Jesus Prays for His Disciples JN 14:1-17:26 1 "Let not your hearts be troubled; believe in God, believe also in me. 2 In my Father's house are many rooms; if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and take you to myself, that where I am you may be also. 4 And you know the way where I am going." 5 Thomas said to him, "Lord, we do not know where you are going, and how can we know the way?" 6 Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you had known me, you would have known my Father also; and from now on you know him and have seen him." 8 Philip said to him, "Lord, show us the Father, and that will be enough for us." 9 Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father'? 10 Do you not believe that I am in the Father, and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves. 12 Truly, truly, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. 13 And whatever you ask in my name, I will do, that the Father may be glorified in the Son. 14 If you ask anything in my name, I will do it. 15 "If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Counselor, to be with you forever - 17 the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him; but you know him, for he dwells with you and will be in you. 18 I will not leave you orphans; I will come to you. 19 A little while longer, and the world will see me no more, but you will see me. Because I live, you will live also. 20 In that day you will know that I am in my Father, and you in me, and I in you. 21 He who has my commandments and keeps them, it is he who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him." 22 Judas (not Iscariot) said to him, "Lord, how is it that you will manifest yourself to us, and not to the world?" 23 Jesus answered him, "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him. 24 He who does not love me does not keep my words; and the word which you hear is not mine but the Father's who sent me. 25 "These things I have spoken to you, while I am still with you. 26 But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you. 27 Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid. 28 You have heard me say to you, 'I am going away and coming back to you.' If you loved me, you would rejoice because I said, 'I am going to the Father,' for the Father is greater than I. 29 And now I have told you before it takes place, so that when it does take place, you may believe. 30 I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in me. 31 But I do as the Father commanded me, so that the world may know that I love the Father. Rise, let us go from here. 15 1 "I am the true vine, and my Father is the vinedresser. 2 Every branch in me that bears no fruit he takes away; and every branch that does bear fruit he prunes, so that it may bear more fruit. 3 You are already clean because of the word which I have spoken to you. 4 Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me. 5 I am the vine, you are the branches. He who abides in me, and I in him, he bears much fruit; for apart from me you can do nothing. 6 If anyone does not abide in me, he is like a branch that is cast away and withers; and the branches are gathered, thrown into the fire and burned. 7 If you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you. 8 By this my Father is glorified, that you bear much fruit, and so prove to be my disciples. 9 As the Father has loved me, I also have loved you; abide in my love. 10 If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love. 11 "These things I have spoken to you, that my joy may be in you, and that your joy may be full. 12 This is my commandment, that you love one another as I have loved you. 13 Greater love has no one than this, that he lay down his life for his friends. 14 You are my friends if you do what I command you. 15 No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. 16 You did not choose me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in my name he may give you. 17 This I command you, that you love one another. 18 "If the world hates you, know that it hated me before it hated you. 19 If you were of the world, the world would love its own. But because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you, 'A servant is not greater than his master.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. 21 But all this they will do to you for my name's sake, because they do not know him who sent me. 22 If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. 23 He who hates me hates my Father also. 24 If I had not done among them the works which no one else did, they would not have sin; but now they have seen and hated both me and my Father. 25 But this is to fulfill the word that is written in their law, 'They hated me without a cause.' 26 "But when the Counselor comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, he will testify of me. 27 And you also will bear witness, because you have been with me from the beginning. 16 1 "I have said all this to you so that you will not go astray. 2 They will put you out of the synagogues; yes, the time is coming when whoever kills you will think he is offering service to God. 3 And they will do these things because they have not known the Father, nor me. 4 But I have told you these things, that when the time comes, you may remember that I told you of them. "I did not say these things to you at the beginning, because I was with you. 5 But now I am going to him who sent me, yet none of you asks me, 'Where are you going?' 6 But because I have said these things to you, sorrow has filled your heart. 7 Nevertheless I tell you the truth: it is to your advantage that I go away. For if I do not go away, the Counselor will not come to you; but if I go, I will send him to you. 8 And when he comes, he will convict the world of sin, and of righteousness, and of judgment: 9 of sin, because they do not believe in me; 10 of righteousness, because I go to the Father, and you see me no more; 11 of judgment, because the ruler of this world is judged. 12 "I have many more things to say to you, but you cannot bear them now. 13 But when he, the Spirit of truth, comes, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak; and he will tell you things to come. 14 He will glorify me, for he will take of what is mine and declare it to you. 15 All that the Father has is mine. Therefore I said that he will take of what is mine and declare it to you. 16 "A little while, and you will see me no more; again a little while, and you will see me." 17 Then some of his disciples said to one another, "What is this that he says to us, 'A little while, and you will not see me, and again a little while, and you will see me'; and, 'because I go to the Father'?" 18 They said, "What does he mean by 'a little while'? We do not know what he is saying." 19 Now Jesus knew that they wanted to ask him, so he said to them, "Are you asking yourselves about what I meant when I said, 'A little while, and you will not see me; and again a little while, and you will see me'? 20 Truly, truly, I say to you, you will weep and lament, but the world will rejoice; you will be sorrowful, but your sorrow will turn into joy. 21 When a woman is in labor she has sorrow, because her hour has come; but as soon as she gives birth to the child, she no longer remembers the anguish, for joy that a child has been born into the world. 22 So you have sorrow now, but I will see you again and your heart will rejoice, and no one will take your joy from you. 23 In that day you will ask me nothing. Truly, truly, I say to you, whatever you ask the Father in my name he will give you. 24 Until now you have asked nothing in my name. Ask, and you will receive, that your joy may be full. 25 "I have said this to you in figurative language; but the time is coming when I will no longer speak to you in figures, but I will tell you plainly about the Father. 26 In that day you will ask in my name. And I do not say to you that I shall pray the Father for you; 27 for the Father himself loves you, because you have loved me and have believed that I came from God. 28 I came from the Father and have come into the world; again, I am leaving the world and going to the Father." 29 His disciples said, "See, now you are speaking plainly, and not using a figure of speech! 30 Now we are sure that you know all things, and have no need for anyone to question you. By this we believe that you came from God." 31 Jesus answered them, "Do you now believe? 32 Indeed the hour is coming, yes, has now come, when you will be scattered, each to his own, and will leave me alone. And yet I am not alone, for the Father is with me. 33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take courage! I have overcome the world." 17 1 When Jesus had spoken these words, he lifted up his eyes to heaven, and said: "Father, the hour has come. Glorify your Son, that your Son also may glorify you, 2 as you have given him authority over all flesh, that he should give eternal life to all those you have given him. 3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. 4 I have glorified you on the earth, having finished the work which you have given me to do. 5 And now, Father, glorify me in your own presence with the glory which I had with you before the world was made. 6 "I have manifested your name to the men whom you have given me out of the world. They were yours; you gave them to me, and they have kept your word. 7 Now they know that everything you have given me comes from you. 8 For I have given them the words which you have given me, and they have received them and know in truth that I came from you; and they have believed that you sent me. 9 I pray for them. I am not praying for the world, but for those whom you have given me, for they are yours. 10 And all mine are yours, and yours are mine, and I am glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name - the name you gave me - that they may be one, even as we are one. 12 While I was with them, I kept them in your name - the name you gave me. I have guarded them, and none of them is lost except the son of perdition, that the Scripture might be fulfilled. 13 But now I am coming to you, and these things I speak in the world, that they may have my joy fulfilled in themselves. 14 I have given them your word; and the world has hated them because they are not of the world, even as I am not of the world. 15 I do not pray that you should take them out of the world, but that you should keep them from the evil one. 16 They are not of the world, even as I am not of the world. 17 Sanctify them by the truth; your word is truth. 18 As you sent me into the world, I also have sent them into the world. 19 And for their sakes I sanctify myself, that they also may be sanctified in truth. 20 "I do not pray for these alone, but also for those who will believe in me through their word; 21 that they all may be one, as you, Father, are in me, and I in you; that they also may be in us, that the world may believe that you sent me. 22 And the glory which you gave me I have given them, that they may be one just as we are one: 23 I in them, and you in me; that they may become perfectly one, and that the world may know that you have sent me, and have loved them even as you have loved me. 24 Father, I desire that they also whom you have given me may be with me where I am, that they may behold my glory which you have given me, for you loved me before the foundation of the world. 25 O righteous Father, the world has not known you, but I have known you; and these know that you sent me. 26 I have made known to them your name, and will make it known, that the love with which you loved me may be in them, and I in them." 96.10 Jesus Warns His Disciples that they will Forsake Him. He Foretells Peter's Denials a Third Time. MT 26:30-35 30 And when they had sung a hymn, they went out to the Mount of Olives. 31 Then Jesus said to them, "You will all fall away because of me this night; for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' 32 But after I have been raised, I will go before you to Galilee." 33 Peter declared to him, "Even if all fall away because of you, I will never fall away." 34 Jesus said to him, "Truly I say to you, this very night, before the rooster crows, you will deny me three times." 35 Peter said to him, "Even if I have to die with you, I will not deny you." And so said all the disciples. MK 14:26-31 26 And when they had sung a hymn, they went out to the Mount of Olives. 27 And Jesus said to them, "You will all fall away; for it is written: 'I will strike the shepherd, and the sheep will be scattered.' 28 But after I have been raised, I will go before you to Galilee." 29 Peter said to him, "Even if all fall away, I will not." 30 Jesus said to him, "Truly, I say to you that this very night, before the rooster crows twice, you will deny me three times." 31 But he spoke more vehemently, "If I have to die with you, I will not deny you!" And they all said the same. 96.20 The Agony in the Garden of Gethsemane MT 26:36-46 36 Then Jesus went with his disciples to a place called Gethsemane, and he said to them, "Sit here while I go over there and pray." 37 He took Peter and the two sons of Zebedee along with him, and he began to be sorrowful and troubled. 38 Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here and watch with me." 39 And going a little farther he fell on his face and prayed, "O my Father, if it is possible, let this cup pass from me; nevertheless, not as I will, but as you will." 40 Then he came to the disciples and found them sleeping; and he said to Peter, "So, could you not watch with me one hour? 41 Watch and pray, so that you will not enter into temptation. The spirit indeed is willing, but the flesh is weak." 42 Again, a second time, he went away and prayed, "O my Father, if this cup cannot pass away unless I drink it, your will be done." 43 And again he came and found them sleeping, for their eyes were heavy. 44 So he left them, went away again, and prayed the third time, saying the same words. 45 Then he came to the disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners. 46 Rise, let us be going; see, my betrayer is at hand." MK 14:32-42 32 They went to a place which was called Gethsemane; and he said to his disciples, "Sit here, while I pray." 33 And he took Peter, James and John with him, and he began to be deeply distressed and troubled. 34 And he said to them, "My soul is very sorrowful, even to death; stay here, and watch." 35 And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. 36 And he said, "Abba, Father, all things are possible for you. Take this cup away from me; yet not what I will, but what you will." 37 Then he came and found them sleeping, and he said to Peter, "Simon, are you asleep? Could you not watch one hour? 38 Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak." 39 And again he went away and prayed, saying the same words. 40 And when he came again, he found them sleeping, for their eyes were heavy; and they did not know what to answer him. 41 Then he came the third time and said to them, "Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. 42 Rise, let us go; see, my betrayer is at hand." LK 22:39-46 39 He came out, and went to the Mount of Olives, as was his custom, and his disciples followed him. 40 When he came to the place, he said to them, "Pray that you may not enter into temptation." 41 And he withdrew from them about a stone's throw, and knelt down and prayed, 42 "Father, if you are willing, take this cup from me; nevertheless not my will, but yours, be done." 43 An angel appeared to him from heaven, and strengthened him. 44 And being in agony, he prayed more earnestly, and his sweat became like drops of blood falling to the ground. 45 When he rose from prayer, and came to his disciples, he found them sleeping from sorrow. 46 He said to them, "Why do you sleep? Rise and pray that you may not enter into temptation." JN 18:1-2 1 When Jesus had spoken these words, he went out with his disciples over the Kidron valley, where there was a garden, which he and his disciples entered. 2 Now Judas, who betrayed him, also knew the place; for Jesus often met there with his disciples. 96.30 Jesus Betrayed by Judas Iscariot and Arrested. The Disciples Desert Him. MT 26:47-56 47 While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. 48 Now the betrayer had given them a sign, saying, "The one I kiss is the man; seize him." 49 And at once he went up to Jesus and said, "Greetings, Rabbi!" and kissed him. 50 Jesus said to him, "Friend, why are you here?" Then they came up and laid hands on Jesus and seized him. 51 And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear. 52 But Jesus said to him, "Put your sword back in its place, for all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? 54 But how then could the Scriptures be fulfilled, that it must happen in this way?" 55 At that hour Jesus said to the crowds, "Have you come out as against a robber, with swords and clubs to capture me? Every day I sat in the temple teaching, and you did not seize me. 56 But all this has taken place, that the Scriptures of the prophets might be fulfilled." Then all the disciples forsook him and fled. MK 14:43-52 43 And immediately, while he was still speaking, Judas came, one of the twelve, and with him a crowd with swords and clubs, from the chief priests and the scribes and the elders. 44 Now the betrayer had given them a signal, saying, "The one I shall kiss is the man; seize him and lead him away under guard." 45 And when he came, he went up to him at once, and said, "Rabbi!" and he kissed him. 46 And they laid hands on him and seized him. 47 And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear. 48 And Jesus said to them, "Have you come out as against a robber, with swords and clubs to capture me? 49 Every day I was with you in the temple teaching, and you did not seize me. But the scriptures must be fulfilled." 50 Then they all forsook him and fled. 51 And a young man followed him, with nothing but a linen cloth around his body. And they seized him, 52 and he left the linen cloth and fled from them naked. LK 22:47-53 47 While he was still speaking, a crowd came, and the man who was called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; 48 but Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" 49 When those around him saw what was going to happen, they said, "Lord, shall we strike with the sword?" 50 And one of them struck the servant of the high priest and cut off his right ear. 51 But Jesus answered, "No more of this!" And he touched his ear and healed him. 52 Then Jesus said to the chief priests, officers of the temple, and the elders who had come to him, "Have you come out as against a robber, with swords and clubs? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness." JN 18:3-12 3 So Judas, having received a detachment of soldiers and some officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 4 Then Jesus, knowing all that was to come upon him, went forward and said to them, "Whom do you seek?" 5 They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." And Judas, who betrayed him, was standing with them. 6 When he said to them, "I am he," they drew back and fell to the ground. 7 Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I am he. So, if you seek me, let these men go." 9 This happened so that the words which he had spoken would be fulfilled, "Of those whom you gave me I have lost none." 10 Then Simon Peter, having a sword, drew it and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?" 12 Then the detachment of soldiers and their captain and the officers of the Jews arrested Jesus and bound him. 96.40 Jesus is Brought Before Annas MT 26:57 57 And those who had seized Jesus led him away to Caiaphas the high priest, where the scribes and the elders had assembled. MK 14:53 53 And they led Jesus to the high priest; and all the chief priests and the elders and the scribes were assembled. LK 22:54 54 Then they seized him and led him away, bringing him into the high priest's house. Peter followed at a distance. JN 18:13-14 13 And they led him to Annas first; for he was the father-in-law of Caiaphas, who was high priest that year. 14 Now it was Caiaphas who had advised the Jews that it was expedient that one man should die for the people. 96.50 The Denials of Peter MT 26:58, 69-75 58 But Peter followed him at a distance, right up to the courtyard of the high priest. He entered and sat down with the guards to see the end. 69 Now Peter was sitting outside in the courtyard, and a servant girl came to him and said, "You also were with Jesus of Galilee." 70 But he denied it before them all, saying, "I do not know what you are talking about." 71 And when he went out to the gateway, another girl saw him and said to the people there, "This fellow was with Jesus of Nazareth." 72 But again he denied it with an oath, "I do not know the man!" 73 After a little while those who stood by came up and said to Peter, "Surely you are also one of them, for your accent betrays you." 74 Then he began to invoke a curse on himself and to swear, "I do not know the man." And immediately the rooster crowed. 75 And Peter remembered the word Jesus had said, "Before the rooster crows, you will deny me three times." So he went out and wept bitterly. MK 14:54, 66-72 54 But Peter followed him at a distance, right into the courtyard of the high priest. And he sat with the guards and warmed himself at the fire. 66 Now as Peter was below in the courtyard, one of the servant girls of the high priest came. 67 And when she saw Peter warming himself, she looked at him, and said, "You also were with the Nazarene, Jesus." 68 But he denied it, saying, "I neither know nor understand what you mean." And he went out into the gateway. 69 And the servant girl saw him again, and began to say to those who stood by, "This is one of them." 70 But again he denied it. And after a little while again those standing near said to Peter, "Surely you are one of them; for you are a Gallilean." 71 But he began to invoke a curse on himself and to swear, "I do not know this man of whom you speak." 72 And immediately the rooster crowed a second time. Then Peter remembered the word Jesus had said to him, "Before the rooster crows twice, you will deny me three times." And he broke down and wept. LK 22:55-62 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 And a servant girl, seeing him as he sat in the firelight, looked at him, and said, "This man also was with him." 57 But he denied it, saying, "Woman, I do not know him." 58 And a little later some one else saw him and said, "You also are of them." But Peter said, "Man, I am not!" 59 Then after about an hour had passed, another insisted, saying, "Certainly this fellow also was with him, for he is a Galilean." 60 But Peter said, "Man, I do not know what you are saying!" Immediately, while he was still speaking, the rooster crowed. 61 And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said to him, "Before the rooster crows today, you will deny me three times." 62 And he went out and wept bitterly. JN 18:15-27 15 Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he went with Jesus into the courtyard of the high priest. 16 But Peter stood at the door outside. Then the other disciple, who was known to the high priest, went out and spoke to the girl who kept the door, and brought Peter in. 17 Then the girl who kept the door said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not." 18 Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves. Peter also was with them, standing and warming himself. 19 The high priest then questioned Jesus about his disciples and his teaching. 20 Jesus answered him, "I have spoken openly to the world. I always taught in synagogues and in the temple, where all the Jews come together, and I have said nothing in secret. 21 Why do you ask me? Ask those who have heard me what I said to them. They know what I said." 22 And when he had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that the way you answer the high priest?" 23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?" 24 Then Annas sent him bound to Caiaphas the high priest. 25 Now Simon Peter stood warming himself. Therefore they said to him, "You are not also one of his disciples, are you?" He denied it and said, "I am not." 26 One of the servants of the high priest, a relative of him whose ear Peter had cut off, said, "Did I not see you in the garden with him?" 27 Peter again denied it; and at once a rooster crowed. 96.60 Jesus is Arraigned Before Caiaphas, Condemned and Mocked MT 26:59-68 59 Now the chief priests and the whole council sought false testimony against Jesus that they might put him to death, 60 but they found none, though many false witnesses came forward. At last two came forward 61 and said, "This fellow said, 'I am able to destroy the temple of God, and to build it in three days.'" 62 And the high priest stood up and said, "Have you no answer to make? What is it that these men testify against you?" 63 But Jesus remained silent. And the high priest said to him, "I charge you under oath by the living God: tell us if you are the Christ, the Son of God." 64 Jesus said to him, "It is as you said. But I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven." 65 Then the high priest tore his clothes and said, "He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard his blasphemy. 66 What do you think?" They answered, "He is worthy of death." 67 Then they spat in his face and struck him with their fists; and others slapped him, 68 saying, "Prophesy to us, Christ! Who is the one who struck you?" MK 14:55-65 55 Now the chief priests and the whole council sought testimony against Jesus to put him to death, but they found none. 56 For many bore false witness against him, but their testimonies did not agree. 57 Then some stood up and bore false witness against him, saying, 58 "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another not made with hands.'" 59 Yet even then their testimony did not agree. 60 And the high priest stood up in the midst, and asked Jesus, "Have you no answer to make? What is it that these men testify against you?" 61 But he was silent and made no answer. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 62 And Jesus said, "I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven." 63 The high priest tore his clothes and said, "Why do we need any more witnesses? 64 You have heard the blasphemy. What do you think?" And they all condemned him as worthy of death. 65 Then some began to spit on him, and to blindfold him, and to beat him, and to say to him, "Prophesy!" And the guards received him with slaps in the face. LK 22:63-65 63 Now the men who were holding Jesus mocked him and beat him. 64 They blindfolded him and asked him, "Prophesy! Who is the one who struck you?" 65 And they spoke many other things against him, blaspheming. 97.10 Jesus Condemned Before Caiaphas and led to Pilate MT 27:1-2 1 When morning came, all the chief priests and the elders of the people took counsel against Jesus to put him to death. 2 And they bound him, and led him away and delivered him to Pilate the governor. MK 15:1 1 Very early in the morning, the chief priests held a consultation with the elders and scribes and the whole council; and they bound Jesus, led him away, and delivered him to Pilate. LK 22:66-23:1 66 As soon as it was day, the council of the elders of the people came together, both chief priests and scribes; and they led him away to their council chamber, saying, 67 "If you are the Christ, tell us." But he said to them, "If I tell you, you will not believe. 68 And if I ask you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God." 70 They all said, "Are you the Son of God, then?" He said to them, "You said what I am." 71 And they said, "What further testimony do we need? We have heard it ourselves from his own lips." 1 Then the whole body of them arose and led him to Pilate. JN 18:28 28 Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they did not enter the Praetorium themselves, so that they might not be defiled, but might eat the Passover. 97.20 The Jews Accuse Jesus of Sedition LK 23:2 2 And they began to accuse him, saying, "We found this man perverting our nation and forbidding to pay taxes to Caesar, saying that he himself is Christ, a king." JN 18:29-33a 29 So Pilate went out to them and said, "What accusation do you bring against this man?" 30 They answered him, "If he were not an evildoer, we would not have handed him over to you." 31 Pilate said to them, "Take him yourselves and judge him by your own law." The Jews said to him, "It is not lawful for us to put anyone to death." 32 This happened so that the words Jesus had spoken would be fulfilled, showing by what death he was going to die. 33 Then Pilate entered the Praetorium again. 97.30 The Remorse and Suicide of Judas Iscariot MT 27:3-10 3 When Judas, his betrayer, saw that he was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, 4 saying, "I have sinned by betraying innocent blood." And they said, "What is that to us? You see to it!" 5 Then he threw down the pieces of silver in the temple and departed, and went and hanged himself. 6 But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, since they are the money of blood." 7 So they took counsel, and bought with them the potter's field, to bury strangers in. Therefore that field has been called the Field of Blood to this day. 9 Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, 10 and they gave them for the potter's field, as the Lord directed me." Acts 1:18b 18 (Now this man bought a field with the reward of his wickedness; and falling headlong, he burst open in the middle and all his intestines gushed out. 19 And it became known to all the inhabitants of Jerusalem, so that the field was called in their language Akeldama, that is, Field of Blood.) Part 13 - TRIAL BEFORE PILATE 98.10 Trial Before Pilate MT 27:11-14 11 Now Jesus stood before the governor, and the governor asked him, "Are you the king of the Jews?" So Jesus said to him, "It is as you say." 12 But when he was accused by the chief priests and elders, he made no answer. 13 Then Pilate said to him, "Do you not hear how many things they testify against you?" 14 But he gave him no answer, not even to a single charge; so that the governor wondered greatly. MK 15:2-5 2 Then Pilate asked him, "Are you the King of the Jews?" And he answered him, "It is as you say." 3 And the chief priests accused him of many things.4 And Pilate again asked him, "Have you no answer to make? See how many things they bring against you." 5 But Jesus still made no answer, so that Pilate was amazed. LK 23:3-7 3 So Pilate asked him, "Are you the King of the Jews?" He answered him, "It is as you say." 4 Then Pilate said to the chief priests and the crowd, I find no crime in this man." 5 But they were urgent, saying, "He stirs upthe people, teaching throughout all Judea, from Galilee to this place." 6 When Pilate heard this, he asked if the man was a Galilean. 7 And when he learned that he belonged to Herod's jurisdiction, he sent him to Herod, who also was in Jerusalem at that time. JN 18:33b-38 33 Then Pilate called Jesus, and said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do you say this on your own, or did others say it to you about me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed you over to me; what have you done?" 36 Jesus answered, "My kingdom is not of this world. If my kingdom were of this world, my servants would fight, so that I should not be delivered to the Jews; but now my kingship is not from here." 37 Pilate said to him, "You are a king then?" Jesus answered, "You say what I am-a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the truth hears my voice." 38 Pilate said to him, "What is truth?" After he had said this, he went out to the Jews again, and told them, "I find no crime in him. 98.20 Trial Before Herod LK 23:8-12 8 Now when Herod saw Jesus, he was very glad, for he had desired to see him for a long time, because he had heard about him, and he hoped to see some miracle done by him. 9 Then he questioned him with many words, but he gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 And Herod with his soldiers treated him with contempt and mocked him; then, dressing him in a gorgeous robe, he sent him back to Pilate. 12 That very day Pilate and Herod became friends with each other, for before this they had been at enmity with each other. 98.30 Barabbas Preferred Before Jesus MT 27:15-18, 20-23 15 Now at the feast the governor was accustomed to release for the crowd any one prisoner whom they wanted. 16 And at that time they had a notorious prisoner, called Barabbas. 17 So when they had gathered, Pilate said to them, "Whom do you want me to release for you, Barabbas or Jesus who is called Christ?" 18 For he knew it was out of envy that they had handed him over. 20 But the chief priests and the elders persuaded the multitudes to ask for Barabbas and destroy Jesus. 21 The governor answered them, "Which of the two do you want me to release to you?" They said, "Barabbas!" 22 Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Let him be crucified!" 23 And he said, "Why, what evil has he done?" But they shouted all the more, "Let him be crucified!" MK 15:6-14 6 Now at the feast he was accustomed to release for them one prisoner whom they requested. 7 And with the rebels in prison, who had committed murder in the insurrection, there was a man called Barabbas. 8 And the crowd came up and began to ask Pilate to do as he had always done for them. 9 But Pilate answered them, "Do you want me to release to you the King of the Jews?" 10 For he knew it was out of envy that the chief priests had handed Jesus over to him. 11 But the chief priests stirred up the crowd to have him release for them Barabbas instead. 12 And Pilate again said to them, "Then what shall I do with the man whom you call the King of the Jews?" 13 And they cried out again, "Crucify him!" 14 And Pilate said to them, "Why, what evil has he done?" But they shouted all the more, "Crucify him!" LK 23:13-23 13 Pilate then called together the chief priests, the rulers, and the people, 14 and said to them, "You have brought this man to me as one who was inciting the people to rebellion. And behold, having examined him in your presence, I have found no guilt in this man concerning those charges which you make against him; 15 neither did Herod, for he sent him back to us. Behold, nothing deserving death has been done by him; 16 I will therefore chastise him and release him." 18 But they all cried out together, "Away with this man, and release to us Barabbas"- 19 a man who had been thrown into prison for an insurrection in the city, and for murder. 20 Wanting to release Jesus, Pilate addressed to them again. 21 But they shouted, "Crucify him, crucify him!" 22 Then he said to them the third time, "Why, what evil has he done? I have found in him no crime deserving death. I will therefore chastise him and release him." 23 But they were insistent, demanding with loud voices that he be crucified. And their voices prevailed. JN 18:39-40 39 But you have a custom that I should release one man for you at the Passover. So do you want me to release to you the King of the Jews?" 40 Then they all cried again, "Not this man, but Barabbas!" Now Barabbas was a robber. 98.40 Jesus Mocked as a King MT 27:27-30 27 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around him. 28 And they stripped him and put a scarlet robe on him, 29 and when they had twisted a crown of thorns, they put it on his head, and a reed in his right hand. And they bowed the knee before him and mocked him, saying, "Hail, King of the Jews!" 30 And they spat on him, and took the reed and struck him on the head. JN 19:2-3 2 And the soldiers twisted a crown of thorns and put it on his head, and they clothed him in a purple robe. 3 They came up to him, saying, "Hail, King of the Jews!" and struck him with their hands. 98.50 Pilate Yields JN 19:4-15 4 Pilate went out again, and said to them, "See, I am bringing him out to you, that you may know that I find no crime in him." 5 So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the man!" 6 When the chief priests and officers saw him, they cried out, "Crucify him, crucify him!" Pilate said to them, "You take him and crucify him, for I find no fault in him." 7 The Jews answered him, "We have a law, and according to that law he ought to die, because he made himself the Son of God." 8 When Pilate heard these words, he was the more afraid, 9 and he went again into the Praetorium and said to Jesus, "Where are you from?" But Jesus gave him no answer. 10 Pilate said to him, "You will not speak to me? Do you not know that I have power to release you, and power to crucify you?" 11 Jesus answered, "You would have no power over me unless it had been given you from above. Therefore the one who delivered me to you has the greater sin." 12 From then on Pilate sought to release him, but the Jews cried out, "If you let this man go, you are not Caesar's friend. Anyone who makes himself a king sets himself against Caesar." 13 When Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place that is called The Pavement, but in Hebrew, Gabbatha. 14 Now it was the day of Preparation of the Passover, about the sixth hour. And he said to the Jews, "Behold your King!" 15 But they cried out, "Away with him! Away with him! Crucify him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no King but Caesar." 98.60 The Warning of Pilate's Wife MT 27:19 19 While he [Pilate] was sitting on the judgment seat, his wife sent word to him, "Have nothing to do with that righteous man, for I have suffered greatly today in a dream because of him." 98.70 Pilate Washes His Hands MT 27:24-26 24 When Pilate saw that he was gaining nothing, but rather that a riot was starting, he took water and washed his hands before the crowd, saying, "I am innocent of this man's blood. See to it yourselves." 25 And all the people answered, "His blood be on us and on our children!" 26 Then he released Barabbas to them; and when he had scourged Jesus, he delivered him to be crucified. MK 15:15 15 So Pilate, wanting to satisfy the crowd, released Barabbas to them; and he delivered Jesus, after he had scourged him, to be crucified. LK 23:24-25 24 So Pilate gave sentence that their demand should be granted. 25 And he released the man who had been thrown into prison for insurrection and murder, the one they asked for; but Jesus he delivered up to their will. 98.80 Jesus Mocked Again MK 15:16-19 16 The soldiers led him away into the palace (that is, the Praetorium) and they called together the whole battalion. 17 And they clothed him in a purple cloak, and they twisted a crown of thorns and put it on him. 18 And they began to salute him, "Hail, King of the Jews!" 19 Then they struck him on the head with a reed and spat on him; and falling on their knees, they paid homage to him. 98.90 Jesus Led Forth to Crucifixion MT 27:31-32 31 And when they had mocked him, they took the robe off him, put his own clothes on him, and led him away to crucify him. 32 Now as they came out, they found a man of Cyrene, Simon by name, and they compelled him to carry his cross. MK 15:20-21 20 And when they had mocked him, they took the purple robe off him, and put his own clothes on him. Then they led him out to crucify him. 21 Then they compelled a certain man, Simon of Cyrene, the father of Alexander and Rufus, as he was coming out of the country and passing by, to carry his cross. LK 23:26-32 26 And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. 27 And a great multitude of the people followed him, and women who also mourned and lamented him. 28 But Jesus turning to them said, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For behold, the days are coming when they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed!' 30 Then they will begin to say to the mountains, 'Fall on us!' and to the hills, 'Cover us!' 31 For if they do these things when the wood is green, what will happen when it is dry?" 32 Two others, criminals, were also led with him to be put to death. JN 19:16-17a 16 Then he handed him over to them to be crucified. So they took Jesus. 17 And he [went out] bearing his cross. 99.10 Jesus Crucified with the Two Thieves. Pilate's Superscription. The Casting of Lots. Jesus Commends His Mother to John. The Mockery. The Conversion of One of the Thieves. Darkness. MT 27:33-45 33 And when they came to a place called Golgotha (which means the place of a skull), 34 they offered him wine to drink, mingled with gall; but when he tasted it, he would not drink it. 35 And when they had crucified him, they divided his garments among them by casting lots; 36 and sitting down, they kept watch over him there. 37 And they put up over his head the charge written against him: THIS IS JESUS THE KING OF THE JEWS. 38 Then two robbers were crucified with him, one on the right and one on the left. 39 And those who passed by hurled insults at him, wagging their heads 40 and saying, "You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross." 41 So also the chief priests, with the scribes and elders, mocked him, saying, 42 "He saved others; he cannot save himself. He is the King of Israel; let him come down now from the cross, and we will believe in him. 43 He trusts in God; let God deliver him now, if he desires him; for he said, 'I am the Son of God.'" 44 And the robbers who were crucified with him also reviled him in the same way. 45 Now from the sixth hour until the ninth hour there was darkness over all the land. MK 15:22-33 22 And they brought him to the place called Golgotha (which means the place of a skull). 23 Then they offered him wine mingled with myrrh, but he did not take it. 24 And when they crucified him, they divided his garments, casting lots for them to determine what each man should take. 25 And it was the third hour, when they crucified him. 26 And the inscription of the charge written against him read: THE KING OF THE JEWS. 27 And with him they crucified two robbers, one on his right and one on his left. 29 And those who passed by hurled insults at him, wagging their heads, and saying, "Aha! You who would destroy the temple and build it in three days, 30 save yourself, and come down from the cross!" 31 So also the chief priests mocked him among themselves with the scribes, and said, "He saved others; he cannot save himself. 32 Let the Christ, the King of Israel, come down now from the cross, that we may see and believe." Those who were crucified with him also reviled him. 33 And when the sixth hour had come, there was darkness over the whole land until the ninth hour. LK 23:33-45a 33 And when they came to the place called The Skull, there they crucified him, and the criminals, one on the right and the other on the left. 34 Then Jesus said, "Father, forgive them, for they know not what they do." And they divided his garments and cast lots. 35 And the people stood watching; but even the rulers sneered at him, saying, "He saved others; let him save himself if he is the Christ of God, the Chosen One." 36 The soldiers also mocked him, coming up and offering him wine vinegar, 37 and saying, "If you are the King of the Jews, save yourself." 38 There was also an inscription written over him: THIS IS THE KING OF THE JEWS. 39 One of the criminals who were hanged there hurled insults at him, saying, "Are you not the Christ? Save yourself and us!" 40 But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong." 42 Then he said, "Jesus, remember me when you come into your kingdom." 43 And Jesus said to him, "Truly, I say to you, today you will be with me in Paradise." 44 It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, 45 for the sun was darkened. JN 19:17b-27 17 [He} went out to a place called the Place of the Skull, which is called in Hebrew, Golgotha. 18 There they crucified him, and two others with him, one on either side, and Jesus in the center. 19 Pilate wrote a title and put it on the cross. It read: JESUS OF NAZARETH, THE KING OF THE JEWS. 20 Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Greek, and Latin. 21 The chief priests of the Jews then said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man said, I am King of the Jews.'" 22 Pilate answered, "What I have written, I have written." 23 When the soldiers had crucified Jesus, they took his garments, and made four parts, one for each soldier, and also his tunic. Now the tunic was without seam, woven in one piece from top to bottom. 24 So they said to one another, "Let us not tear it, but cast lots for it, whose it shall be." This happened that the Scripture might be fulfilled which says: "They divided my garments among them, and for my clothing they cast lots." This is what the soldiers did. 25 By the cross of Jesus stood his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother, and the disciple whom he loved standing by, he said to his mother, "Woman, behold your son!" 27 Then he said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home. 100.10 Jesus Dies MT 27:46-50 46 And about the ninth hour Jesus cried out with a loud voice, "Eli, Eli, lama sabachthani?" that is, "My God, my God, why have you forsaken me?" 47 When some of those standing there heard this, they said, "This man is calling Elijah." 48 Immediately one of them ran and took a sponge, filled it with wine vinegar and put it on a reed, and offered it to him to drink. 49 The rest said, "Let him alone; let us see if Elijah will come to save him." 50 And Jesus cried out again with a loud voice, and yielded up his spirit. MK 15:34-37 34 And at the ninth hour Jesus cried out with a loud voice, "Eloi, Eloi, lama sabachthani?"-which means, "My God, my God, why have you forsaken me?" 35 When some of those standing near heard this, they said, "Behold, he is calling Elijah." 36 And one ran and filled a sponge full of wine vinegar, put it on a reed, and offered it to him to drink, saying, "Wait, let us see if Elijah will come to take him down." 37 And with a loud cry, Jesus breathed his last. LK 23:46 46 And Jesus, crying out with a loud voice, said, "Father, into your hands I commit my spirit." And having said this, he breathed his last. JN 19:28-30 28 After this, Jesus, knowing that all was now accomplished, that the Scripture might be fulfilled, said, "I thirst." 29 Now a vessel full of wine vinegar was sitting there; so they filled a sponge with the vinegar, put it on hyssop, and put it to his mouth. 30 So when Jesus had received the vinegar, he said, "It is finished!" And he bowed his head and gave up his spirit. 100.20 Portents. The Centurion's Witness. The Crowd of Onlookers. MT 27:51-56 51 And behold, the curtain of the temple was torn in two, from top to bottom; and the earth shook, and the rocks were split; 52 the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, 53 and coming out of the tombs after his resurrection, they went into the holy city and appeared to many. 54 So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they were terrified, and said, "Truly this was the Son of God!" 55 And many women were also there, looking on from afar, who had followed Jesus from Galilee, ministering to him; 56 among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons. MK 15:38-41 38 Then the veil of the temple was torn in two from top to bottom. 39 So when the centurion, who stood opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" 40 There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the younger and of Joses, and Salome, 41 who also followed him and ministered to him when he was in Galilee; and many other women who came up with him to Jerusalem. LK 23:45b, 47-49 45 The curtain of the temple was torn in two. 47 Now when the centurion saw what had happened, he praised God, and said, "Certainly this was a righteous man!" 48 When all the multitudes who had gathered to witness this sight saw what had taken place, they beat their breasts, and returned home. 49 But all his acquaintances, and the women who had followed him from Galilee, stood at a distance, watching these things. 101.10 The Side of Jesus is Pierced with a Spear JN 19:31-37 31 Therefore, because it was the day of Preparation, that the bodies should not remain on the cross on the Sabbath (for that Sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. 32 Then the soldiers came and broke the legs of the first, and of the other who had been crucified with him. 33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 34 But one of the soldiers pierced his side with a spear, and immediately blood and water came out. 35 He who saw it has testified, and his testimony is true, and he knows that he tells the truth, that you also may believe. 36 For these things were done that the scripture should be fulfilled, "Not one of his bones shall be broken." 37 And again another scripture says, "They shall look on him whom they have pierced." 101.20 A Nobleman (Joseph of Arimathea) Begs for the Body of Jesus and lays it in a new Tomb in a Garden nearby. MT 27:57-60 57 And when it was evening, there came a rich man from Arimathea, named Joseph, who had himself also become a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59 When Joseph took the body, he wrapped it in a clean linen cloth, 60 and laid it in his own new tomb, which he had hewn out of the rock; and he rolled a great stone to the door of the tomb, and departed. MK 15:42-46 42 Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, 43 Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went in to Pilate and asked for the body of Jesus. 44 Pilate marveled that he was already dead; and summoning the centurion, he asked him if he was already dead. 45 And when he learned from the centurion that he was dead, he granted the body to Joseph. 46 Then he bought fine linen, took him down, and wrapped him in the linen. And he laid him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb. LK 23:50-54 50 Now there was a man named Joseph, a member of the Council, a good and righteous man, 51 who had not consented to their decision and deed. He came from of Arimathea, a city of the Jews, and he was waiting for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down and wrapped it in linen cloth, and laid it in a tomb that was hewn out of the rock, where no one had ever yet been laid. 54 It was the Preparation Day, and the Sabbath was about to begin. JN 19:38-42 38 After this Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him permission. So he came and took away his body. 39 And Nicodemus, who had at first come to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds. 40 So they took the body of Jesus, and bound it in strips of linen with the spices, as is the burial custom of the Jews. 41 Now in the place where he was crucified there was a garden, and in the garden a new tomb in which no one had ever been laid. 42 So because of the Jewish day of Preparation, as the tomb was nearby, they laid Jesus there. 101.30 The Faithful Women Prepare a Rich Ointment to Embalm the Body of Jesus. MT 27:61 61 Mary Magdalene and the other Mary were sitting there opposite the tomb. MK 15:47 47 Mary Magdalene and Mary the mother of Joses saw where he was laid. LK 23:55-56 55 The women who had come with him from Galilee followed and saw the tomb, and how his body was laid. 56 Then they returned and prepared spices and perfumes. 101.40 The Chief Priests are Suspicious. They Seal the Sepulchre. MT 27:62-66 62 The next day, the one after the day of Preparation, the chief priests and the Pharisees gathered to Pilate 63 and said, "Sir, we remember how that deceiver said, while he was still alive, 'After three days I will rise again.' 64 Therefore order that the tomb be made secure until the third day, lest his disciples come by night and steal him away, and tell the people, 'He has risen from the dead.' So the last deception will be worse than the first." 65 Pilate said to them, "You have a guard; go your way, make it as secure as you know how." 66 So they went and made the tomb secure by sealing the stone and setting a guard. Part 14 - THE TOMB 102.10 The Two Marys Buy Spice MK 16:1 1 Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 102.20 They Visit the Sepulchre MT 28:1 1 Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary went to see the tomb. MK 16:2 2 And very early on the first day of the week, they [the women] came to the tomb when the sun had risen. LK 24:1 1 But on the first day of the week, at early dawn, they came to the tomb, bringing the spices which they had prepared. 102.30 Many Dead are Seen to be Alive Again MT 27:52-53 52 the tombs also were opened, and many bodies of the saints who had fallen asleep were raised, 53 and coming out of the tombs after his resurrection, they went into the holy city and appeared to many. 102.40 The Grave Opened by Angels MT 28:2-4 2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. 3 His appearance was like lightning, and his clothes were white as snow. 4 And the guards shook for fear of him, and became like dead men. 102.50 The Women Find the Stone Rolled away. MK 16:3-4 3 And they [the women] asked each other, "Who will roll away the stone from the door of the tomb for us?" 4 But when they looked up, they saw that the stone, though it was very large, had been rolled away. LK 24:2 2 And they found the stone rolled away from the tomb. JN 20:1 1 On the first day of the week Mary Magdalene went to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. 103.10 Peter and John, on Hearing Mary Magdalene's Report of the Empty Tomb, Investigate for Themselves. JN 20:2-10 2 So she [Mary Magdalene] ran, and came to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, "They have taken the Lord out of the tomb, and we do not know where they have laid him." 3 Peter therefore went out with the other disciple, and they were going toward the tomb. 4 They both ran, but the other disciple outran Peter and reached the tomb first. 5 And stooping to look in, he saw the linen cloths lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb; and he saw the linen cloths lying there, 7 and the napkin that had been around his head, not lying with the linen cloths, but folded up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in; and he saw and believed. 9 For as yet they did not know the Scripture, that he must rise from the dead. 10 Then the disciples went back to their homes. 103.20 The Women at the Tomb See an Angel who Announces the Resurrection. MT 28:5-7 5 [The women entered the tomb] But the angel [who was sitting in the tomb] said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified. 6 He is not here; for he has risen, as he said. Come, see the place where he lay. 7 Then go quickly and tell his disciples that he has risen from the dead. And behold, he is going before you to Galilee; there you will see him. Behold, I have told you." MK 16:5-7 5 And entering the tomb, they [the women] saw a young man sitting on the right side, dressed in a white robe; and they were alarmed. 6 But he said to them, "Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He has risen! He is not here. See the place where they laid him. 7 But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you." LK 24:3 3 but when they [the women] went in they did not find the body of the Lord Jesus. 103.30 Then Two Angels Greet the Women LK 24:4-8 4 While they were perplexed about this, behold, two men stood by them in dazzling apparel. 5 And as they were terrified and bowed their faces to the ground, the men said to them, "Why do you seek the living among the dead? 6 He is not here, but is risen! Remember how he told you while he was still in Galilee, 7 'The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again.'" 8 And they remembered his words. 103.40 They go to Tell the Disciples MT 28:8 8 So they [the women] departed quickly from the tomb with fear and great joy, and ran to tell his disciples. MK 16:8 8 So they [the women] went out quickly and fled from the tomb, for trembling and astonishment had gripped them. And they said nothing to anyone, for they were afraid. 103.50 Two Angels, and then Jesus Himself, appear to Mary Magdalene as she Weeps at the Tomb MK 16:9 9 Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven demons. JN 20:11-17 11 But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb. 12 And she saw two angels in white, sitting where the body of Jesus had lain, one at the head and the other at the feet. 13 They said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid him." 14 Saying this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are you weeping? Whom are you seeking?" Supposing him to be the gardener, she said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 16 Jesus said to her, "Mary!" She turned and said to him in Hebrew, "Rabboni!" (which means, Teacher). 17 Jesus said to her, "Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, "I am ascending to my Father and your Father, to my God and your God.'" 104.10 Jesus Appears to the Other Women as they go to Announce the Resurrection MT 28:9-10 9 And behold, Jesus met them and said, "Hail!" And they came to him and took hold of his feet and worshipped him. 10 Then Jesus said to them, "Do not be afraid. Go and tell my brethren to go to Galilee; and there they will see me." 105.10 The Jewish Authorities Bribe the Guard to Declare that Jesus' Disciples Stole His Body MT 28:11-15 11 Now while they were going, behold, some of the guard went into the city and reported to the chief priests all the things that had happened. 12 When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, 13 and said, "Tell them, 'His disciples came by night and stole him away while we were asleep.' 14 And if this comes to the governor's ears, we will satisfy him and keep you out of trouble." 15 So they took the money and did as they were instructed; and this story has been spread among the Jews to this day. 106.10 The Women Tell the Disciples that Jesus had Risen: They Disbelieve. MK 16:10-11 10 She [Mary Magdalene] went and told those who had been with him, as they mourned and wept. 11 And when they heard that he was alive and had been seen by her, they did not believe it. LK 24:9-11 9 Then they returned from the tomb and told all these things to the eleven and to all the rest. 10 It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them, who told this to the apostles. 11 But their words seemed to them like idle tales, and they did not believe them. JN 20:18 18 Mary Magdalene went and said to the disciples, "I have seen the Lord!" And she told them that he had said these things to her. Part 15 - THE RESURRECTION 107.10 The Appearance of Jesus to Peter LK 24:12, 34 1 Corinthians 15:5a 12 But Peter arose and ran to the tomb; and stooping down, he saw the linen wrappings lying by themselves; and then he [Jesus] appeared to Cephas and he went away, marveling to himself at what had happened. 34 [afterwards the eleven said], "The Lord has risen indeed, and has appeared to Simon!" 108.10 Jesus Appears to Two Disciples Journeying to Emmaus MK 16:12-13a 12 After this he appeared in another form to two of them, as they were walking into the country. 13 And they went and told it to the rest. LK 24:13-35 13 Now behold, that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem. 14 And they were talking with each other about all these things that had happened. 15 While they talked and discussed, Jesus himself drew near and went with them. 16 But their eyes were kept from recognizing him. 17 And he said to them, "What is this conversation which you are exchanging with each other as you walk?" And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him, "Are you the only visitor to Jerusalem and do not know the things that have happened there in these days?" 19 And he said to them, "What things?" And they said to him, "The things concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how the chief priests and our rulers delivered him to be condemned to death, and crucified him. 21 But we had hoped that he was the one who was going to redeem Israel. Indeed, besides all this, it is the third day since all this happened. 22 In addition, some women of our company amazed us. They were at the tomb early in the morning, 23 and when they did not find his body, they came saying that they had also seen a vision of angels who said he was alive. 24 Some of those who were with us went to the tomb, and found it just as the women had said; but him they did not see." 25 And he said to them, "O foolish men, and slow of heart to believe all that the prophets have spoken! 26 Did not the Christ have to suffer these things and enter his glory?" 27 And beginning with Moses and all the prophets, he explained to them the things concerning himself in all the scriptures. 28 As they drew near the village to which they were going, he acted as though he would be going farther, 29 but they constrained him, saying, "Stay with us, for it is toward evening and the day is now far spent." So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened and they recognized him; and he vanished from their sight. 32 And they said to each other, "Did not our hearts burn within us while he talked with us on the road, while he opened to us the scriptures?" 33 So they rose up that very hour and returned to Jerusalem, and they found the eleven and those who were with them gathered together, 34 saying, "The Lord has risen indeed, and has appeared to Simon!" 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread. 108.20 The Disciples at Jerusalem still Unbelieving MK 16:13b But they [the disciples] did not believe them [the two who had been traveling to Emmaus] either. 109.10 Suddenly Jesus Appears to Them, Thomas only being Absent MK 16:14 14 Later he appeared to the eleven as they sat at the table; and he rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen him after he had risen. LK 24:36-49 36 As they were saying this, Jesus himself stood among them and said to them, "Peace be with you." 37 But they were startled and frightened, and supposed that they saw a spirit. 38 And he said to them, "Why are you troubled, and why do doubts rise in your hearts? 39 See my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones as you see I have." 40 When he had said this, he showed them his hands and his feet. 41 And while they still did not believe for joy, and marveled, he said to them, "Have you anything here to eat?" 42 They gave him a piece of broiled fish, 43 and he took it and ate in their presence. 44 Then he said to them, "These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." 45 Then he opened their minds, so they could understand the Scriptures. 46 And he said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day, 47 and that repentance and forgiveness of sins should be preached in his name to all nations, beginning at Jerusalem. 48 You are witnesses of these things. 49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high." JN 20:19-25 19 On the evening of that day, the first day of the week, the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace be with you! As the Father has sent me, I also send you." 22 And when he had said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained." 24 Now Thomas, one of the twelve, called the Twin, was not with them when Jesus came. 25 So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see in his hands the print of the nails, and put my finger in the mark of the nails, and put my hand in his side, I will not believe." 110.10 Jesus Appears to the Disciples Thomas Being Present. JN 20:26-30 26 Eight days later, his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, "Peace be with you!" 27 Then he said to Thomas, "Put your finger here, and see my hands. Reach out your hand, and put it into my side; do not be unbelieving, but believing." 28 Thomas answered him, "My Lord and my God!" 29 Jesus said to him, "Have you believed because you have seen me? Blessed arethose who have not seen and yet have believed." 30 Jesus did many other signs in the presence of his disciples, which are not written in this book. 110.20 Jesus Appears to Five Hundred 1 Corinthians 15:6 6 After that he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. 111.10 Jesus Appears to the Disciples in Galilee MT 28:16-20 16 Then the eleven disciples went to Galilee, to the mountain which Jesus had appointed for them. 17 When they saw him, they worshipped him; but some doubted. 18 And Jesus came and said to them, "All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you; and behold, I am with you always, even to the end of the age." 112.10 Jesus Appears to His Disciples at the Sea of Tiberias JN 21:1-23 1 After this Jesus showed himself again to the disciples by the Sea of Tiberias, and in this way he showed himself: 2 Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples were together. 3 Simon Peter said to them, "I am going fishing." They said to him, "We will go with you." They went out and got into the boat; but that night they caught nothing. 4 But early in the morning, Jesus stood on the shore; yet the disciples did not know that it was Jesus. 5 Jesus said to them, "Children, have you any fish?" They answered him, "No." 6 He said to them, "Cast the net on the right side of the boat, and you will find some." So they cast, and now they were not able to haul it in because of the great number of fish. 7 Then that disciple whom Jesus loved said to Peter, "It is the Lord!" Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and threw himself into the sea. 8 But the other disciples came in the boat, dragging the net full of fish, for they were not far from land, but about a hundred yards off. 9 When they had come to land, they saw a fire of coals there, with fish lying on it, and bread. 10 Jesus said to them, "Bring some of the fish you have just caught." 11 Simon Peter went aboard and dragged the net ashore, full of large fish, one hundred and fifty-three; and although there were so many, the net was not torn. 12 Jesus said to them, "Come and have breakfast." Now none of the disciples dared ask him, "Who are you?" They knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and did the same with the fish. 14 This was now the third time Jesus appeared to his disciples after he was raised from the dead. 15 When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Feed my lambs." 16 He said to him again a second time, "Simon, son of John, do you love me?" He said to him, "Yes, Lord; you know that I love you." He said to him, "Tend my sheep." 17 He said to him the third time, "Simon, son of John, do you love me?" Peter was grieved because he said to him the third time, "Do you love me?" And he said to him, "Lord, you know all things; you know that I love you." Jesus said to him, "Feed my sheep. 18 Truly, truly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go." 19 This he said to show by what death he would glorify God. And after this he said to him, "Follow me." 20 Peter turned and saw following them the disciple whom Jesus loved, who had leaned on his breast at the supper and had said, "Lord, who is the one who is going to betray you?" 21 When Peter saw him, he said to Jesus, "Lord, what about this man?" 22 Jesus said to him, "If I want him to remain until I come, what is that to you? You follow me." 23 Then the saying spread among the brethren that this disciple would not die. Yet Jesus did not say to him that he would not die, but, "If I want him to remain until I come, what is that to you?" 113.10 Jesus Appears to the Disciples in the Upper Room and Discourses on the Power of Faith MK 16:14-18 15 And he said to them, "Go into all the world and preach the gospel to all creation. 16 He who believes and is baptized will be saved; but he who does not believe will be condemned. 17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; 18 they will pick up serpents; and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover." 113.20 Jesus bids them Remain at Jerusalem until the Coming of the Holy Ghost Acts 1:4-5 4 And while staying with them, he commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," he said, "you heard of from me; 5 for John baptized with water, but before many days you will be baptized with the Holy Spirit." 113.30 The Future Witness of the Disciples to Jesus Christ Acts 1:6-8 6 So when they had come together, they asked him, "Lord, are you at this time going to restore the kingdom to Israel?" 7 He said to them, "It is not for you to know times or seasons which the Father has fixed by his own authority. 8 But you will receive power when the Holy Spirit has come upon you; and you shall be my witnesses both in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth." 113.40 Jesus Ascends into Heaven LK 24.50-51 50 Then he led them out as far as Bethany, and he lifted up his hands and blessed them. 51 While he blessed them, he parted from them, and was carried up into heaven. Acts 1:9-11 9 And after he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. 10 And as they were gazing intently into the sky while he was going, behold, two men in white clothing stood beside them. 11 They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched him go into heaven." 113.50 The Disciples Return to Jerusalem MK 16:19 19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God. LK 24:52 52 Then they worshiped him and returned to Jerusalem with great joy. Acts 1:12-14 12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away. 13 And when they had entered, they went up to the upper room, where they were staying; Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus and Simon the Zealot and Judas the son of James. 14 All these with one mind devoted themselves to prayer, along with the women and Mary the mother of Jesus, and with his brothers. 113.60 The Coming of the Holy Ghost Acts 2:1-47 1 When the day of Pentecost had come, they were all together in one place. 2 And suddenly there came from heaven a sound like the rush of a violent wind, and it filled the whole house where they were sitting. 3 And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4 And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. 5 Now there were Jews living in Jerusalem, devout men from every nation under heaven. 6 And at this sound the crowd came together, and they were bewildered, because each one heard them speaking in his own language. 7 They were amazed and wondered, saying, "Are not all these who are speaking Galileans? 8 And how is it that we hear them, each of us in his own native language? 9 Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs-we hear them in our own tongues speaking of the mighty deeds of God." 12 And they were all amazed and perplexed, saying to one another, "What does this mean?" 13 But others were mocking and said, "They are full of sweet wine." 14 But Peter, taking his stand with the eleven, raised his voice and addressed them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. 15 For these men are not drunk, as you suppose, since it is only the third hour of the day; 16 but this is what was spoken by the prophet Joel: 17 'And in the last days it shall be, God says, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; 18 even on my servants, both men and women, I will pour out my Spirit in those days, and they shall prophesy. 19 And I will show wonders in heaven above and signs on the earth below, blood, and fire, and vapor of smoke. 20 The sun will be turned into darkness and the moon into blood, before the great and glorious day of the Lord shall come. 21 And it shall be that everyone who calls on the name of the Lord will be saved.' 22 "Men of Israel, listen to these words: Jesus of Nazareth, a man attested to you by God with miracles and wonders and signs which God did through him in your midst, as you yourselves know-23 this man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put him to death. 24 But God raised him up, having loosed the agony of death, because it was impossible for him to be held in its power. 25 For David says concerning him, 'I saw the Lord always before me; for he is at my right hand, so that I will not be shaken. 26 Therefore my heart was glad and my tongue rejoiced; moreover my flesh also will live in hope, 27 because you will not abandon my soul to hades, nor let your Holy One see decay. 28 You have made known to me the ways of life; you will make me full of gladness with your presence.' 29 "Brethren, I may say to you confidently of the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 And so, because he was a prophet, and knew that God had sworn with an oath to him that he would set one of his descendants on his throne, 31 he looked ahead and spoke of the resurrection of the Christ, that he was not abandoned to hades, nor did his flesh see decay. 32 This Jesus God raised up again, and of that we are all witnesses. 33 Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this which you see and hear. 34 For David did not ascend into heaven, but he says himself: 'The Lord said to my Lord, "Sit at my right hand, 35 until I make your enemies a footstool for your feet."' 36 Therefore let all the house of Israel know for certain that God has made him both Lord and Christ, this Jesus whom you crucified." 37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" 38 And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children and for all who are far off, for all whom the Lord our God will call to himself." 40 And he testified with many other words and exhorted them, saying, "Save yourselves from this perverse generation." 41 So those who received his word were baptized, and there were added that day about three thousand souls. 42 They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer. 43 Everyone was filled with awe; and many wonders and signs were done through the apostles. 44 And all who believed were together and had all things in common; 45 and they sold their possessions and goods and distributed them to all, as anyone had need. 46 And day by day, attending the temple together and breaking bread in their homes, they ate together with glad and sincere hearts, 47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved. 113.70 The Disciples Praise God Continually LK 24:53 53 and [the disciples] were continually in the temple praising God. 113.80 They Preach Everywhere MK 16:20 20 Then they went out and preached everywhere, and the Lord worked with them and confirmed the word by the signs that accompanied it. Amen. 114.10 Conclusion Acts 1:1-3 1 In the first book, O Theophilus, I wrote about all that Jesus began to do and to teach, 2 until the day when he was taken up to heaven, after he had given orders through the Holy Spirit to the apostles whom he had chosen. 3 To these he also presented himself alive after his suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. 114.20 Epilogue JN 21:25 25 But there are also many other things which Jesus did. If every one of them were to be written, I suppose that even the world itself could not contain the books that would be written. 
35674	----	Transcriber's Notes: Variations in spelling and hyphenation have been left as in the original. Words in italics in the original are surrounded by _underscores_. Words in a Gothic font in the original are surrounded by =equal signs=. In the original, the words spoken by Jesus are in a larger font--in this text, the words of Jesus are indented from the margins. A few typographical errors have been corrected. A complete list follows the text. The text mentions a "geographical and historical chart" that was intended to accompany this book. It is not a part of this text and is not included here. [Illustration: The Adoring Shepherds. "And they came with haste, and found Mary and Joseph, and the babe lying in a manger."--Page 13.] WALKS AND WORDS of JESUS; =A Paragraph Harmony of the Four Evangelists=. BY REV. M. N. OLMSTED, WITH AN INTRODUCTION BY REV. BISHOP FOSTER, D.D. FIFTH EDITION. NEW YORK: NELSON & PHILLIPS. CINCINNATI: HITCHCOCK & WALDEN. Entered according to Act of Congress, in the year 1867, By M. N. OLMSTED, In the Clerk's Office of the District Court of the United States for the Southern District of New York. CONTENTS. I. Jesus in Creation and Prophecy 11 II. The Childhood of Jesus 14 III. The Baptism and Temptation of Jesus 16 IV. Testimony of John--Call of the First Disciples 18 V. First Miracle--Temple cleansed--Visit of Nicodemus 22 VI. John Exalts Jesus--Woman at the Well--Visit to Samaria 27 VII. Nobleman of Capernaum--Preaches at Nazareth 32 VIII. Moves to Capernaum--Andrew and Peter Called 36 IX. Sermon on the Mount, near Capernaum 39 X. Sermon on the Mount Continued 46 XI. Sermon on the Mount Concluded 52 XII. Draught of Fishes--Heals a Leper--Matthew Called 56 XIII. Healing at the Pool--Resurrection Foretold 62 XIV. Disciples in the Cornfield--Withered Hand 68 XV. Apostles named--Woes and Blessings--Practical Lessons 72 XVI. Practical Lessons Continued--Heals Centurion's Servant 75 XVII. Widow of Nain--Messengers of John--Woes on Capernaum 80 XVIII. Woman Washes Jesus' feet--Two Debtors 85 XIX. Pharisees seek a Sign--Jesus Teaches by Parables 91 XX. Parables and Interpretations 99 XXI. The homeless Saviour--The Storm--The Demoniac 105 XXII. Child Healed--Touch of Faith--Two Blind Men--Eats with Publicans and Sinners 109 XXIII. Revisits Nazareth--Sends the Twelve with Instructions 114 XXIV. John the Baptist Beheaded by Order of Herod 121 XXV. Jesus Feeds Five Thousand with Five Loaves and two Fishes 123 XXVI. Walks on the Sea--Peter Sinking--Mountain Closet 126 XXVII. Jesus the Bread of Life for the World 129 XXVIII. Pharisees Murmur--Washings and Other Traditions 135 XXIX. Syrophenician Woman--Blind Men--Feeds Four Thousand 139 XXX. Pharisees ask a Sign--Reasons for Faith--Blind Men 142 XXXI. Jesus Foretells his Death and Resurrection 145 XXXII. Transfiguration--Cures a Demoniac 149 XXXIII. Death Foretold again--Pays Tribute--Caution Against Giving Offence 153 XXXIV. Lessons of Humility and Forgiveness 157 XXXV. Jesus at the Feast--Return of the officers of the Chief Priests 163 XXXVI. The Convicted Accusers--Jesus the Light of the World 168 XXXVII. A man born Blind, Healed, Examined and Excommunicated 175 XXXVIII. Parable of the Good Shepherd 179 XXXIX. Jesus Raises Lazarus--Jews Seek his Life 184 XL. Seventy Disciples sent out 190 XLI. Martha's Entertainment--Form of Prayer--Dumb Devil 196 XLII. Evil Generation seek a Sign--Practical Lessons 200 XLIII. Discourses on Various Topics--Ministerial Diligence 205 XLIV. Tokens of Coming Judgment--Eighteen Years Infirmity 214 XLV. Dropsy Cured--Parable of the Great Supper 219 XLVI. Parables of Lost Sheep, Lost Piece of Silver and Prodigal Son 225 XLVII. The Unjust Steward--The Rich Man and Lazarus 230 XLVIII. Of Giving Offence--Ten Lepers--Second Coming of Jesus 235 XLIX. Importunate Widow--Marriage--Children brought to Jesus 240 L. Young Ruler--Warning to the Rich--Parable of Laborers 245 LI. Zebedee's Children--Heals two Blind Men near Jericho 251 LII. Nobleman & Servants--Mary Anoints Jesus 254 LIII. Triumphant Entrance of Jesus into Jerusalem 260 LIV. Greeks Wish to see Jesus--Barren Fig Tree 264 LV. Pharisees Question his Authority--Parable of Vineyard 269 LVI. The Marriage Feast--Tribute to Cesar--Jewish Infidelity 274 LVII. Jesus Answers Sadducees and Pharisees--Widows Offering 279 LVIII. Woes Against Scribes, Pharisees and Hypocrites 284 LIX. Destruction of the Temple and Coming of the Son of Man Foretold 290 LX. Fearful Signs after the Great Tribulation 296 LXI. Parable of the Talents--Judgment of the Nations 303 LXII. Covenant with Judas--Passover--Jesus Washes his Disciples' Feet 308 LXIII. The Lord's Supper Instituted--Peter Forewarned 313 LXIV. Jesus Comforts his Disciples--Teaches Love to each Other 318 LXV. Jesus the True Vine--Hatred of the World 324 LXVI. Jesus Forewarns his Disciples 328 LXVII. Jesus Prays for his Disciples--Foretells Peter's Denial 333 LXVIII. The Agony of Jesus in the Garden of Gethsemane 338 LXIX. Betrayal of Jesus--Brought Before the High Priest 342 LXX. Jesus Examined by the Sanhedrim--Peter denies him 345 LXXI. Examination Continued--Judas Repents--Jesus Scourged 348 LXXII. Jesus Before Herod--Message to Pilate from his Wife--Pilate Washes his Hands 352 LXXIII. Jesus Crucified--He Prays for his Enemies 356 LXXIV. The two Thieves--Jesus Thirsts--He gives up the Ghost 359 LXXV. Jesus Taken down from the Cross--Buried--Tomb Sealed 362 LXXVI. The Resurrection of Jesus--Scenes and Incidents 365 LXXVII. Mary Magdalene and Others Visit the Sepulchre 367 LXXVIII. Journey to Emmaus--Incredulity of Thomas 369 LXXIX. Jesus Appears to the Eleven; then to Five Hundred Brethren at once 374 LXXX. The Ascension of Jesus--Incidents 379 LXXXI. Conclusion 383 INTRODUCTION The happy thought of this volume was suggested by the incidental reading of this fact, in the life of JOHN QUINCY ADAMS: He was one day engaged in his usual study of the New Testament, (a practice he kept up daily throughout life, even amid the most urgent State duties,) when being particularly impressed by some words of Jesus, he conceived the idea of abstracting all his words from the body of the sacred text, that he might see them in their unity and wholeness. He immediately procured a suitable blank book, and beginning with the first Gospel, wrote down every word of Christ, as given by each of the Evangelists. This most precious _excerpta_ he continued to read and devoutly study with great profit and comfort. If the publisher had done nothing else but carry out this idea, he would have performed a good service, for many devout students of the Word of God; but he has done much more and I doubt not, by a very simple method, will become the instrument of good to thousands. The several things aimed at and accomplished, in the plan of the book, are these FIRST. A complete harmony of the several Evangelistic narratives, in a consecutive chronological order, thus presenting in one view a complete and perfect picture of our Saviour's life and ministry. Every word of each Gospel is given, (except that which is embraced in the two opening chapters,) but in continued and unbroken flow, and not in the fragmentary and disjointed order of chapter and verse, as found in the ordinary form. SECOND. The words spoken by Jesus himself are raised out of the page, in relief, by means of larger type; so that if the reader is desirous, he can peruse at a single sitting all the words of the Master left on record, in the order of their utterance, and apart from the words of others, without the labor of selecting. THIRD. While the main intent is to present the Gospels in a harmonious arrangement, and especially to give prominence to the divine speaker himself, the author has furnished two preliminary and a concluding chapter of real interest and value, in the first of which, by a judicious collocation of passages from the Old and New Testaments, he traces Christ as he appeared in Creation and Providence, as set forth by the Prophets and Apostles. In the second he sketches a brief account of his childhood with appropriate reflections, and in the concluding chapter ending the volume, he gives his words uttered after the ascension, as found in the Epistles and the book of Revelation. FOURTH. Accompanying the volume, is a geographical and historical chart, ingeniously contrived to illustrate the general idea of the book. This chart is entitled "The Walks of Jesus; a Pictorial Chart of the Antediluvian and Patriarchal Periods, and of the Holy Land; for Sunday Schools and Families." It is published in neat and attractive form, and of various sizes, and cannot fail to be a useful accompaniment of Bible study. I am so pleased with the general plan of this work, and with the manner in which the publisher is executing his idea, that I take great pleasure in commending it as a helpful and convenient companion to all Bible lovers and students. Among the many books which are appearing, concerning the Christ, this, after all, is the truest and best. It may be WELL to read them--it is INDISPENSABLE to read this. Whatever gives interest to the sacred page, and especially, whatsoever shall give prominence to the simple word and truth of Jesus, cannot fail to be fraught with blessings to the world. The holy Evangelists were inspired men. All their words are the words of God, and not one of them to be lightly esteemed, or to be held as of questionable authority; and yet the precise sentences that fell from the lips of the Only Begotten rise in importance and dignity, and come to us with more direct authority and divinity. Let us remember the voice that dropped from the open heaven: "This is my beloved Son: hear ye him." R. S. FOSTER. =Walks and Words of Jesus= CHAPTER I. JESUS IN CREATION AND PROPHECY. When we open the HOLY BIBLE, the very first sentence unfolds to us the creation of worlds by the Word and power of Jehovah: "In the beginning God created the heaven and the earth." In the NEW TESTAMENT Jesus is presented as the "Creator of all things." The inspired writer opens the subject in these words: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." Paul, in one of his epistles, speaks of this same Jesus as the image of the invisible God, the first born of every creature: "for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether _they_ be thrones, or dominions, or principalities, or powers: all things were created by him, and for him; and he is before all things, and by him all things consist." Again, John, in his vision of the future glory of the Church, saw the Eternal Throne, and Jesus the Mighty Conqueror seated upon it; and heard voices chanting in angelic strains, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." And four-and-twenty elders, clothed in white robes, with crowns of gold, fell prostrate before him, and worshipped him that liveth for ever and ever, saying, "Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created." When Adam had ruined himself and his posterity by eating the forbidden fruit, Jehovah, in his infinite love, gave him the promise of a MESSIAH, in the words addressed to the serpent: "I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." As we trace along the stream of time, we see this faint promise oft renewed, brightening with every repetition. When Jehovah had destroyed the world by a flood, on account of its wickedness, preserving only the family of Noah to repeople it, and had scattered the builders of Babel, confounding their language, he said to faithful Abram: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed." Jacob, on his way to Padan-Aram, slept, and saw in the night-visions, a ladder, with its foot upon the earth, and its top reaching to heaven, and lo! angels were ascending and descending upon it. And he heard the voice of the Lord from the top of the ladder, saying unto him: "I _am_ the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth; and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed." [Illustration: Bethlehem--Birthplace of Jesus.] Thus from time to time was the promise of a coming Saviour renewed, until, on the plains of Bethlehem, a glorious light burst upon the watching shepherds, and an angel appeared, saying; "Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord." And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, "Glory to God in the highest, and on earth peace, good will toward men." And when the angels had departed, the shepherds said one to another, "Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us." And they came with haste, and found Mary and Joseph, and the babe lying in a manger. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen. Eight days after, at the circumcision of the child, he was called Jesus, which signifies Saviour, a name given before he was born: "for" said the angel, "He shall save his people from their sins." CHAPTER II. THE CHILDHOOD OF JESUS. The Incarnation of the Son of God, presents us with an example of condescension and humiliation, only equalled by the exaltation of its subjects. He came to earth, that he might exalt us to heaven. His sufferings and death, clothe us, who are dead in sin, with immortality, and secure to us the bliss of an eternal Paradise. To trace the footsteps of Jesus, God Incarnate, and to present the words that dropped fresh from his wise and holy lips, while on his mission of mercy to this sin-stricken world, will be the object of these pages. The child grew and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. But his first _word_, on record, was uttered at the age of twelve years. A multitude had assembled at Jerusalem. The eight days' worship being ended, the crowds disperse and scatter to their homes in the distant countries round about. The parents, supposing "the child Jesus" to be among their relatives and acquaintances in the great throng, pass on a day's journey, when they seek him but find him not. They return, anxious and sorrow stricken, to Jerusalem, where they find him still in the Temple, sitting with the Doctors of the law, and astonishing the multitude with his understanding and answers. His mother, though amazed at his wisdom, gently chides her son for his lack of filial fidelity, saying, "Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing." And he said unto them, How is it that ye sought me? Wist ye not that I must be about my Father's business? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them; but his mother kept all these sayings in her heart. Eighteen years now pass away without the record of another word. While he honored his earthly parents, and was diligent in his daily toil, he was doubtless ever busy in the work assigned him by his Father in heaven. Multitudes may have been charmed by his youthful eloquence, confounded by his wisdom, and melted under his sweet spirit of love. But to us it is one great blank. This brief sentence among the doctors in the temple, in answer to the question of the anxious mother, is like some blazing comet, which for a brief space lights the starry vault with its radiance, and then shoots off, in its eccentric course, to be seen no more for years to come. During these silent years, multitudes had passed to their reward. "Seed time and harvest, summer and winter, day and night," had succeeded each other, in regular order; while the "bow in the cloud" had constantly reminded the world of the gracious promise of God to Noah. But not a word is preserved from the lips of this wonderful child. Not a footprint marks his journeyings. At the age of thirty he suddenly appears again on the page of history. Let us now follow his footsteps, and listen to his words. CHAPTER III. THE BAPTISM AND TEMPTATION OF JESUS. And it came to pass in those days, that Jesus came from Nazareth of Galilee, to Jordan, unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer _it to be_ so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. Now when all the people were baptized, it came to pass, that Jesus also being baptized, went up straightway out of the water; and praying, lo, the heavens were opened unto him, and the Holy Ghost descended in a bodily shape like a dove upon him, and there came a voice from heaven, _saying_, "Thou art my beloved son, in whom I am well pleased." And Jesus being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, to be tempted of the devil. And he was there in the wilderness forty days, tempted of Satan; and was with the wild beasts. And in those days he did eat nothing. And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But Jesus answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple. And saith unto him, If thou be the Son of God, cast thyself down from hence: for it is written, He shall give his angels charge concerning thee, to keep thee: And in _their_ hands they shall bear thee up, lest at any time thou dash thy foot against a stone. And Jesus answering said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them, in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me: and to whomsoever I will I give it. If thou therefore wilt fall down and worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. And when the devil had ended all the temptation, he departed from him for a season. And, behold, angels came and ministered unto him. CHAPTER IV. TESTIMONY OF JOHN--CALL OF THE FIRST DISCIPLES. This is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? He confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I _am_ the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? John answered them, saying, I baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after, John stood, and two of his disciples; And looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John _speak_ and followed him, was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is, by interpretation, A stone. The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith unto him, Behold an Israelite indeed, in whom there is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. CHAPTER V. FIRST MIRACLE--TEMPLE CLEANSED--VISIT OF NICODEMUS. And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there. And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do _it_. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now and bear unto the governor of the feast. And they bare _it_. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse; _but_ thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. And the Jews' passover was at hand. And Jesus went up to Jerusalem, and found in the temple those that sold oxen and sheep, and doves, and the changers of money sitting. And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him: What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the Scripture, and the word which Jesus had said. Now when he was in Jerusalem at the passover, in the feast _day_, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all _men_, and needed not that any should testify of man, for he knew what was in man. There was a man of the Pharisees, named Nicodemus, a ruler of the Jews. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said, unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and _of_the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you _of_ heavenly things. And no man hath ascended up to heaven, but he that came down from heaven, _even_ the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. CHAPTER VI. JOHN EXALTS JESUS--WOMAN AT THE WELL--VISIT TO SAMARIA. After these things came Jesus and his disciples into the land of Judea; and there he tarried with them, and baptized. And John also was baptizing in �non near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. Then there arose a question between _some_ of John's disciples and the Jews about purifying. And they came unto John, and said unto him, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all _men_ come to him, John answered and said, a man can receive nothing, except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I _must_ decrease. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure _unto him_. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus himself baptized not, but his disciples,) He left Judea, and departed again into Galilee. And he must needs go through Samaria. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore, being wearied with _his_ journey, sat thus on the well: _and_ it was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. (For his disciples were gone away into the city to buy meat.) Then saith the woman of Samaria unto him, How is it that thou, being a Jew, asketh drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. The woman said unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God _is_ a Spirit: and they that worship him must worship _him_ in spirit and in truth. The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am _he_. And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? The woman then left her waterpot, and went her way into the city, and said to the men, Come, see a man, which told me all things that ever I did: is not this the Christ? Then they went out of the city, and came unto him. In the meanwhile his disciples prayed him saying, Master, eat. But he said unto them, I have meat to eat that ye know not of. Therefore said the disciples one to another, Hath any man brought him _ought_ to eat? Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and _then_ cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors. And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard _him_ ourselves, and know that this is indeed the Christ, the Saviour of the world. CHAPTER VII. NOBLEMAN OF CAPERNAUM--PREACHES AT NAZARETH. Now after two days he departed thence, and went into Galilee. For Jesus himself testified that a prophet hath no honor in his own country. Then when he was come into Galilee, the Galilæans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down and heal his son: for he was at the point of death. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way: thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told _him_, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that _it was_ at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. This _is_ again the second miracle _that_ Jesus did, when he was come out of Judea into Galilee. And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about. And he taught in their synagogues, being glorified of all. And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord _is_ upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave _it_ again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this Scripture fulfilled in your ears. And all bear him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily, I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, _a city_ of Sidon, unto a woman _that was_ a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman, the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, and rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way. CHAPTER VIII. MOVES TO CAPERNAUM--ANDREW AND PETER CALLED. Now when Jesus had heard that John was cast into prison, he departed into Galilee; and leaving Nazareth, he came and dwelt in Capernaum, a city of Galilee, which is upon the sea coast, in the borders of Zabulon and Nephthalim: that it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zebulon, and the land of Nephthalim, _by_ the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. From that time Jesus began to preach the gospel of the kingdom of God, and to say, Repent: the time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you to become fishers of men. And they straightway left _their_ nets, and followed him. And going on a little farther thence, he saw other two brethren, James _the son_ of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and straightway he called them: and they immediately left the ship and their father Zebedee in the ship with the hired servants, and went after him. And they went into Capernaum: and straightway on the sabbath day he entered into the synagogue, and taught. And they were astonished at his doctrine: for his word was with power: for he taught them as one that had authority, and not as the scribes. And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, saying, Let _us_ alone; what have we to do with thee, _thou_ Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had torn him, had thrown him in the midst, and cried with a loud voice, he came out of him, and hurt him not. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? What new doctrine _is_ this? What a word _is_ this! for with authority and power he commandeth even the unclean spirits, and they do obey him, and they come out. And immediately his fame spread abroad throughout all the region, into every place of the country round about Galilee. And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. And Simon's wife's mother was taken with a great fever; and anon they tell him of her; and they besought him for her. And he stood over her, and rebuked the fever; and he came and took her by the hand, and lifted her up; and immediately the fever left her, and she arose, and ministered unto them. And at even, when the sun was setting, all they that had any sick with divers diseases brought them unto him; and them that were possessed with devils: and he laid his hands on every one of them, and healed them. And all the city was gathered together at the door. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking _them_ suffered them not to speak: for they knew that he was Christ. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare _our_ sicknesses. And in the morning, rising up a great while before day, and when it was day, he went out, and departed into a solitary place, and there prayed. And Simon and they that were with him followed after him. And when they had found him, they said unto him, All _men_ seek for thee. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. And the people sought him, and came unto him, and stayed him, that he should not depart from them. And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people, and cast out devils. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. And there followed him great multitudes of people from Galilee, and _from_ Decapolis, and from Jerusalem, and _from_ Judea, and _from_ beyond Jordan. CHAPTER IX. SERMON ON THE MOUNT, NEAR CAPERNAUM. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them, saying, Blessed _are_ the poor in spirit: for their's is the kingdom of heaven. Blessed _are_ they that mourn: for they shall be comforted. Blessed _are_ the meek: for they shall inherit the earth. Blessed _are_ they which do hunger and thirst after righteousness: for they shall be filled. Blessed _are_ the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed _are_ the peacemakers: for they shall be called the children of God. Blessed _are_ they which are persecuted for righteousness' sake: for their's is the kingdom of heaven. Blessed are ye, when _men_ shall revile you, and persecute _you_, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad: for great _is_ your reward in heaven: for so persecuted they the prophets which were before you. Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on a hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Think not that I am come to destroy the Law or the Prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one title shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach _them_, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed _the righteousness_ of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whilst thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily, I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye offend thee, pluck it out, and cast _it_ from thee: for it is profitable for thee that one of thy members should perish, and not _that_ thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast _it_ from thee, for it is profitable for thee that one of thy members should perish, and not _that_ thy whole body should be cast into hell. It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God's throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have _thy_ cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more _than others_? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. CHAPTER X. SERMON ON THE MOUNT, CONTINUED. Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest _thine_ alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites _are_: for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen _do_: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as _it is_ in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great _is_ that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other, Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, _shall he_ not much more _clothe_ you, O ye of little faith. Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day _is_ the evil thereof. CHAPTER XI. SERMON ON THE MOUNT, CONCLUDED. Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam _is_ in thine own eye. Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Enter ye in at the strait gate: for wide _is_ the gate, and broad _is_ the way, that leadeth to destruction, and many there be which go in thereat: because strait _is_ the gate, and narrow _is_ the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither _can_ a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house: and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: For he taught them as _one_ having authority, and not as the Scribes. When he was come down from the mountain, great multitudes followed him. CHAPTER XII. GREAT DRAUGHT OF FISHES--HEALS A LEPER--MATTHEW CALLED. And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake: but the fishermen were gone out of them, and were washing _their_ nets. And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes: and their net brake. And they beckoned unto _their_ partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw _it_ he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. For he was astonished, and all that were with him, at the draught of the fishes which they had taken: and so _was_ also James and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him. And it came to pass, when he was in a certain city, behold, there came a man full of leprosy to him, beseeching him, and kneeling down to him, worshipped him, and fell on _his_ face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus, moved with compassion, put forth _his_ hand, and touched him, and saith unto him, I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. And he straightly charged him, and forthwith sent him away; and saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. But he went out, and began to publish _it_ much, and to blaze abroad the matter. And great multitudes came together to hear, and to be healed by him of their infirmities, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and he withdrew himself into the wilderness, and prayed. And they came to him from every quarter. And again he entered into Capernaum after _some_ days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was no room to receive _them_, no not so much as about the door: and he preached the word unto them. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was _present_ to heal them. And, behold, men brought in a bed a man which was taken with a palsy; which was borne of four. And they sought _means_ to bring him in, and to lay _him_ before him. And when they could not find by what _way_ they might bring him in, nigh unto him, because of the multitude, they went upon the housetop, and uncovered the roof where he was: and when they had broken _it_ up, they let him down through the tiling with _his_ couch wherein the sick of the palsy lay, into the midst before Jesus. When Jesus saw their faith, he said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee. And the scribes and Pharisees began to reason, in their hearts, Why doth this _man_ thus speak blasphemies? who can forgive sins but God only? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he, knowing their thoughts, said unto them, Why reason ye these things? Wherefore think ye evil in your hearts? Whether is it easier to say to the sick of the palsy, _Thy_ sins be forgiven thee; or to say, Arise, and take up thy bed and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. But when the multitudes saw _it_, they marvelled, and glorified God, which had given such power unto men; and were filled with fear, saying, We never saw it on this fashion. We have seen strange things to day. And after these things he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. And as Jesus passed forth from thence, he saw a man, named Matthew, (a publican named Levi) the _son_ of Alpheus, sitting at the receipt of custom, and he said unto him, Follow me. And he left all, rose up, and followed him. And Levi made him a great feast in his own house: And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners, they murmured against his disciples, saying, How is it that he eateth and drinketh with publicans and sinners? When Jesus heard _it_, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance. And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, often, and make prayers, but thy disciples fast not? And Jesus said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast. But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. And he spake also a parable unto them; No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse, and the piece that was _taken_ out of the new agreeth not with the old. And no man putteth new wine into old bottles: else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved. No man also having drunk old _wine_ straightway desireth new: for he saith, The old is better. CHAPTER XIII. HEALING AT THE POOL--RESURRECTION FORETOLD. After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep _market_ a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time _in that case_, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. The Jews therefore said unto him that was cured, It it the Sabbath day: it is not lawful for thee to carry _thy_ bed. He answered them, He that made me whole, the same said unto me, Take up thy bed and walk. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in _that_ place. Afterwards Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. The man departed, and told the Jews that it was Jesus, which had made him whole. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. For as the Father raises up the dead, and quickeneth _them_; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son; that all _men_ should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. If I bear witness of myself, my witness is not true. There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. Ye sent unto John, and he bare witness unto the truth. But I receive not testimony from man: but these things I say, that ye might be saved. He was a burning and a shining light: and ye were willing for a season to rejoice in his light. But I have greater witness than _that_ of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. And ye have not his word abiding in you: for whom he hath sent, him ye believe not. Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life. I receive not honor from men. But I know you, that ye have not the love of God in you. I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe, which receive honor one of another, and seek not the honor that _cometh_ from God only? Do not think that I will accuse you to the Father: there is _one_ that accuseth you, _even_ Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words? CHAPTER XIV. DISCIPLES IN THE CORN FIELD--WITHERED HAND. And it came to pass on the second sabbath after the first, that Jesus went through the corn fields; and his disciples were an hungered, and began to pluck the ears of corn, and did eat, rubbing _them_ in _their_ hands. But when the Pharisees saw _it_, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. But he said unto them, Have ye never read what David did, when he had need, and was an hungered, he, and they that were with him? How he went into the house of God in the days of Abiathar the high priest, and did eat the shew bread, and gave also to them that were with him, which was not lawful for him to eat, neither for them which were with him, but only for the priests. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? But I say unto you, That in this place is _one_ greater than the temple. But if ye had known what _this_ meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. And he said unto them, The sabbath was made for man, and not man for the sabbath: therefore the Son of man is Lord also of the sabbath. And it came to pass also on another sabbath, when he was departed thence, that he entered into the synagogue and taught: and there was a man there whose right hand was withered. And the scribes and Pharisees watched him, whether he would heal him on the sabbath day. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might find an accusation against him. But he knew their thoughts, and said to the man which had the withered hand, Rise up and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy _it_? But they held their peace. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift _it_ out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched _it_ forth; and his hand was restored whole as the other. And they were filled with madness. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. But when Jesus knew _it_, he withdrew himself from thence with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea, and from Jerusalem, and from Idumea, and _from_ beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. And he straitly charged them that they should not make him known: That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. CHAPTER XV. APOSTLES NAMED--WOES AND BLESSINGS--PRACTICAL LESSONS. And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called _unto him_ his disciples; whom he would: and they came unto him. And of them he chose twelve, whom also he named apostles; that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils. Now the names of the twelve apostles are these: The first, Simon, (whom he also named Peter) and Andrew his brother; and James the _son_ of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: Philip, and Bartholomew, and Matthew the publican; and Thomas, and James the _son_ of Alpheus, and Lebbeus, whose surname was Thaddeus: (The same with Judas the brother of James,) and Simon called Zelotes, (the Canaanite,) and Judas Iscariot, who also betrayed him. And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; and they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and he healed _them_ all. And he lifted up his eyes on his disciples, and said, Blessed _be ye_ poor: for your's is the kingdom of God. Blessed _are ye_ that hunger now: for ye shall be filled. Blessed _are ye_ that weep now: for ye shall laugh. Blessed are ye when men shall hate you, and when they shall separate you _from their company_, and shall reproach _you_, and cast out your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy: for, behold, your reward _is_ great in heaven: for in the like manner did their fathers unto the prophets. But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. But I say unto you which hear, Love your enemies, do good to them which hate you, Bless them that curse you, and pray for them which despitefully use you. And unto him that smiteth thee on the _one_ cheek, offer also the other; and him that taketh away thy cloak forbid not _to take thy_ coat also. Give to every man that asketh of thee; and of him that taketh away thy goods ask _them_ not again. And as ye would that men should do to you, do ye also to them likewise. For if ye love them which love you, what thank have ye? for sinners also love those that love them. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye lend _to them_ of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and _to_ the evil. Be ye therefore merciful, as your Father also is merciful. CHAPTER XVI. PRACTICAL LESSONS, CONTINUED--HEALS CENTURION'S SERVANT. Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master: but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. And why call ye me, Lord, Lord, and do not the things which I say? Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: he is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great. Now when he had ended all his sayings in the audience of the people, he entered into Capernaum. And a certain centurion's servant, who was dear unto him, was sick and ready to die. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: For he loveth our nation, and he hath built us a synagogue. And Jesus saith unto him, I will come and heal him. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto thee: but speak the word only, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth _it_. When Jesus heard these things, he marveled at him, and turned him about, and said unto the people that followed him, Verily I say unto you, I have not found so great faith, no, not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, Go thy way; and as thou hast believed, _so_ be it done unto thee. And his servant was healed in the self-same hour. And they that were sent, returning to the house, found the servant whole that had been sick. CHAPTER XVII. WIDOW OF NAIN--MESSENGERS OF JOHN--WOES ON CAPERNAUM. And it came to pass the day after, that he went into a city called Nain: and many of his disciples went with him, and much people. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier, and they that bare _him_ stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people. And this rumor of him went forth throughout all Judea, and throughout all the region round about. And the disciples of John shewed him of all these things. Now when John had heard in the prison the works of Christ, he sent two of his disciples to Jesus, saying, Art thou he that should come? or look we for another? When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another? And in that same hour he cured many of _their_ infirmities and plagues, and of evil spirits; and unto many _that were_ blind he gave sight. Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard: how that the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is _he_, whosoever shall not be offended in me. And when the messengers of John were departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft _clothing_--they which are gorgeously apparelled, and live delicately, are in king's courts. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is _he_ of whom it is written, Behold I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women, there hath not risen a greater prophet than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive _it_, this is Elias, which was for to come. He that hath ears to hear, let him hear. And all the people that heard _him_, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? They are like unto children sitting in the market place, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil. The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a wine bibber, a friend of publicans and sinners! But wisdom is justified of all her children. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee Chorasin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so Father: for so it seemed good in thy sight. All things are delivered unto me of my Father, and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and _he_ to whomsoever the Son will reveal _him_. Come unto me, all _ye_ that labor 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. For my yoke _is_ easy, and my burden is light. CHAPTER XVIII. WOMAN WASHES JESUS' FEET--BLIND AND DUMB DEVIL--BLASPHEMY AGAINST THE HOLY GHOST. And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. And, behold a woman in the city, which was a sinner, when she knew that _Jesus_ sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind _him_ weeping, and began to wash his feet with tears, and did wipe _them_ with the hairs of her head, and kissed his feet, and annointed _them_ with the ointment. Now when the Pharisee which had bidden him saw _it_, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman _this is_ that toucheth him: for she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that _he_, to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped _them_ with the hairs of her head. Thou gavest me no kiss; but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman 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, _the same_ loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace. And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve _were_ with him. And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance. And they went into an house. And the multitude cometh together again, so that they could not so much as eat bread. And when his friends heard _of it_, they went out to lay hold on him: for they said, He is beside himself. Then was brought unto him one possessed with a devil, blind, and dumb; and he healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, Is not this the son of David? But when the Pharisees and the scribes which came down from Jerusalem heard _it_, they said, He hath Beelzebub. This _fellow_ doth not cast out devils, but by Beelzebub the prince of the devils. And Jesus knew their thoughts. And he called them _unto him_, and said unto them in parables, How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand, and every city or house divided against itself shall not stand: and if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? He cannot stand, but hath an end. And if I by Beelzebub cast out devils, by whom do your children cast _them_ out? therefore they shall be your judges. But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. Or else how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. He that is not with me is against me; and he that gathereth not with me scattereth abroad. Wherefore I say unto you, All manner of sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: but the blasphemy _against_ the _Holy_ Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the _world_ to come, but is in danger of eternal damnation. Because they said, He hath an unclean spirit. Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by _his_ fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. CHAPTER XIX. PHARISEES SEEK A SIGN--JESUS TEACHES BY PARABLES. Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: for as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas _is_ here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon _is_ here. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth _it_ empty, swept, and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last _state_ of that man is worse than the first. Even so shall it be also unto this wicked generation. While he yet talked to the people, behold _his_ mother and his brethren stood without, desiring to speak with him. And the multitude sat about him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he looked round about on them which sat about him. And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. The same day went Jesus out of the house. And he began again to teach by the seaside: and great multitudes were gathered together, and were come to him out of every city; so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. And he taught them many things by parables, and said unto them in his doctrine, Hearken; Behold, there went out a sower to sow his seed: and it came to pass, as he sowed, some _seeds_ fell by the way-side, and it was trodden down, and the fowls of the air came and devoured them up. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: and when the sun was up, they were scorched; and because they had no root, they withered away; because it lacked moisture. And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit. And other fell on good ground, and did yield fruit that sprang up, and increased; and brought forth, some thirty, some sixty, and some an hundred. And when he had said these things, he cried, He that hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see and shall not perceive: for this people's heart is waxed gross and _their_ ears are dull of hearing, and their eyes they have closed; lest at any time they should see with _their_ eyes, and hear with _their_ ears, and should understand with _their_ heart, and should be converted, and I should heal them. But blessed _are_ your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous _men_ have desired to see _those things_ which ye see, and have not seen _them_; and to hear _those things_ which ye hear, and have not heard _them_. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. And he said, So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. Another parable put he forth unto them, saying, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which, when it is sown in the earth, is less than all the seeds that be in the earth: but when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Another parable spake he unto them, The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. And with many such parables spake he the word unto them, as they were able to hear _it_. But without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. And when they were alone, he expounded all things to his disciples. CHAPTER XX. PARABLES AND INTERPRETATIONS. Then Jesus sent the multitude away, and went into the house: and when he was alone, they that were about him with the twelve disciples asked him, saying, What might this parable be? And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all _these_ things are done in parables; that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and _their_ sins should be forgiven them. And he said unto them, Know ye not this parable? and how then will ye know all parables. Hear ye therefore the parable of the sower. Now the parable is this: The seed is the word of God. The sower soweth the word. Those by the way-side where the word is sown, are they that hear the word of the kingdom; but when they have heard, and understandeth _it_ not, then Satan cometh immediately, and taketh away the word that was sown in their hearts: lest they should believe and be saved. This is he which received seed by the way-side. And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; and have no root in themselves, and so endure but for a time: afterward, in time of temptation, when affliction or persecution ariseth, for the word's sake, immediately they are offended, and fall away. And that which fell among thorns are they, which, when they have heard the word, go forth, and the cares of this world, and the deceitfulness of riches, and pleasures of _this_ life, and the lusts of other things entering in, choke the word, and it becometh unfruitful. And these are they which are sown on good ground; such as in an honest and good heart, having heard the word, keep _it_, and bring forth fruit with patience; some thirty-fold, some sixty, and some an hundred. And he said unto them, No man, when he hath lighted a candle, covereth it with a vessel, or putteth _it_ under a bushel, or under a bed: but setteth _it_ on a candlestick, that they which enter in may see the light. For there is nothing hid, which shall not be manifested; neither was anything kept secret, that shall not be known and come abroad. If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given. For he that hath, to him shall be given: and he that hath not, from him shall be taken even that which he seemeth to have. And his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked _one_; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire: so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe _which is_ instructed unto the kingdom of heaven is like unto a man _that is_ an householder, which bringeth forth out of his treasure _things_ new and old. Then came to him _his_ mother and his brethren, and could not come at him for the press. And it was told him _by certain_ which said, Thy mother and thy brethren stand without, desiring to see thee. And he answered and said unto them, My mother and my brethren are those which hear the word of God and do it. CHAPTER XXI. THE HOMELESS SAVIOUR--THE STORM--DEMONIAC. And it came to pass, _that_ when Jesus had finished these parables, he departed thence. And the same day, when the even was come, when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. And Jesus saith unto him, The foxes have holes, and the birds of the air _have_ nests; but the Son of man hath not where to lay _his_ head. And another of his disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead. And when they had sent away the multitude, and when he was entered into a ship, his disciples followed him. And he said unto them, Let us go over unto the other side of the lake. And there were also with him other little ships. And they launched forth. But as they sailed he fell asleep: and, behold, there came down a great storm of wind, on the lake: and the waves beat into the ship, insomuch that the ship was covered with the waves; and they were filled _with water_, and were in jeopardy. And he was in the hinder part of the ship, asleep on a pillow: and his disciples came to _him_, and awoke him, saying, Lord, save us: Master, master, carest thou not that we perish? And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose and rebuked the winds, and the raging of the water: and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And he said unto them, Why are ye so fearful? how is it that ye have no faith? But the men marvelled, and they feared exceedingly, and said one to another, What manner of man is this? for he commandeth even the winds and water, and they obey him. And they came over unto the other side of the sea, into the country of the Gadarenes, which is over against Galilee. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in _any_ house, but in the tombs; exceeding fierce, so that no man might pass by that way: and no man could bind him, no, not with chains: because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any _man_ tame him. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. But when he saw Jesus afar off, he ran and fell down before him, and worshipped him, and cried with a loud voice, and said, What have I to do with thee, Jesus, _thou_ Son of the most high God? Art thou come hither to torment us before the time? I adjure thee by God, that thou torment me not. For he said unto him, Come out of the man _thou_ unclean spirit. (For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) And Jesus asked him, saying, What is thy name? And he said Legion: because many devils were entered into him. And they besought him that he would not command them to go out into the deep. And there was a good way off from them, nigh unto the mountains a great herd of swine feeding. And all the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine, that we may enter into them. And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea. When they that fed _them_ saw what was done, they fled, and went and told _it_ in the city and in the country: and told everything, and what was befallen to the possessed of the devils. And, behold, the whole city came out to see what it was that was done. And they come to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. They also which saw _it_ told them by what means he that was possessed of the devils was healed; and _also_ concerning the swine. Then the whole multitude of the country of the Gadarenes round about, besought _him_ that he would depart out of their coast: for they were taken with great fear: and he went up into the ship, and returned back again. And when he was come into the ship, the man out of whom the devils were departed besought him that he might be with him: howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. And he departed and began to publish throughout the whole city (in Decapolis) how great things Jesus had done for him: and all _men_ did marvel. And he entered into a ship, and passed over, and came into his own city. And it came to pass, that, when Jesus was returned again by ship unto the other side, much people _gladly_ received him: for they were all waiting for him. And he was nigh unto the sea. CHAPTER XXII. CHILD HEALED--TOUCH OF FAITH--TWO BLIND MEN--EATS WITH PUBLICANS, ETC. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw _it_, they said unto his disciples, Why eateth your Master with publicans and sinners? But when Jesus heard _that_, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what _that_ meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast. No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. While he spake these things unto them, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell down at Jesus' feet, and besought him greatly, that he would come into his house; saying, My little daughter lieth at the point of death: _I pray thee_ come and lay thy hands on her, that she may be healed; and she shall live. For he had one only daughter, about twelve years of age, and she lay a dying. And Jesus arose, and followed him, and _so did_ his disciples; and much people followed him, and thronged him. And, behold, a woman, which was diseased with an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, neither could be healed of any, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched the hem of his garment: for she said within herself, If I may but touch his garment, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in _her_ body that she was healed of that plague. And Jesus immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said. Who touched my clothes? When all denied, Peter, and they that were with him, said, Master, Thou seest the multitude throng thee and press _thee_, and sayest thou, Who touched me? And Jesus said, Somebody hath touched me: for I perceive that virtue hath gone out of me. And he looked round about to see her that had done this thing. And when the woman saw that she was not hid, she came fearing and trembling, knowing what was done in her, and falling down before him, she declared unto him all the truth, before all the people, for what cause she had touched him, and how she was healed immediately. And when he saw her, he said unto her, Daughter, be of good comfort; thy faith hath made thee whole; go in peace, and be whole of thy plague. And the woman was made whole from that hour. While he yet spake, there came from the ruler of the synagogue's _house certain_ which said, Thy daughter is dead: why troublest thou the Master any further? As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe, and she shall be made whole. And he suffered no man to follow him, save Peter, and James, and John the brother of James. And when Jesus came to the house of the ruler of the synagogue, and saw the minstrels and the people making a noise, and them that wept and wailed greatly, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her. And when he was come in, he saith unto them, Why make ye this ado, and weep? Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. But when he had put them all out, he taketh the Father and the mother of the damsel, and them that were with him, and entered in where the damsel was lying. And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. And her spirit came again, and she arose straightway, and walked: for she was _of the age_ of twelve years. And her parents were astonished with a great astonishment. And he charged them straitly that no man should know it: and commanded that something should be given her to eat. And the fame hereof went abroad into all that land. And when Jesus departed thence, two blind men followed him, crying and saying, _Thou_ Son of David, have mercy on us. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord. Then touched he their eyes, saying, According to your faith be it unto you. And their eyes were opened: and Jesus straitly charged them, saying, See _that_ no man know _it_. But they, when they were departed, spread abroad his fame in all that country. As they went out, behold, they brought to him a dumb man possessed with a devil. And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. But the Pharisees said, He casteth out devils through the prince of the devils. CHAPTER XXIII. REVISITS NAZARETH--SENDS OUT THE TWELVE WITH INSTRUCTIONS. And he went out from thence, and came into his own country; and his disciples follow him. And when he was come into his own country, and when the sabbath day was come, he began to teach in the synagogue: and many hearing _him_ were astonished, saying, From whence hath this _man_ these things? And what wisdom _is_ this which is given unto him, that even such mighty works are wrought by his hands? Is not this the carpenter? (the carpenter's son?) Is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this _man_ all these things? And they were offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and among his own kin, and in his own house. [Illustration: Nazareth--Residence of Jesus in Youth.] And he did not many mighty works there because of their unbelief, save that he laid his hands upon a few sick folk, and healed _them_. And he marvelled because of their unbelief. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Then saith he unto his disciples, The harvest truly _is_ plenteous, but the laborers _are_ few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest. And when he had called unto _him_ his twelve disciples, he gave them power and authority over all devils, to cast them out, and to heal all manner of sickness and all manner of disease. And he sent them forth by two and two: to preach the kingdom of God, and to heal the sick. These twelve, Jesus sent forth, and commanded them saying, Go not into the way of the Gentiles, and into _any_ city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. And he said unto them, Take nothing for _your_ journey, save a staff only; provide neither gold, nor silver, nor brass in your purses, nor scrip for _your_ journey, neither two coats, neither shoes, but _be_ shod with sandals; for the workman is worthy of his meat. And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the very dust from your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against _their_ parents, and cause them to be put to death. And ye shall be hated of all _men_ for my name's sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above _his_ master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more _shall they call_ them of his household? Fear them not therefore: for there is nothing covered that shall not be revealed; and hid that shall not be known. What I tell you in darkness _that_ speak ye in light: and what ye hear in the ear, _that_ preach ye upon the house-tops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes _shall be_ they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross and followeth after me, is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward: and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold _water_ only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. And they departed, and went through the towns, preaching the gospel, that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed _them_. CHAPTER XXIV. JOHN THE BAPTIST BEHEADED BY ORDER OF HEROD. And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. At that time Herod the tetrarch heard of the fame of Jesus, of all that was done by him: (for his name was spread abroad:) and he was perplexed, because that it was said of some, that John was risen from the dead: and of some that Elias had appeared; and of others, that one of the old prophets was risen again. And Herod said, John have I beheaded: but who is this, of whom I hear such things? And (he) said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him: and he desired to see him. Others said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. But when Herod heard _thereof_, he said, it is John, whom I beheaded: he is risen from the dead. For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. For John had said unto Herod, It is not lawful for thee to have thy brother's wife. Therefore Herodias had a quarrel against him, and would have killed him; but she could not: for Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. And when a convenient day was come, that Herod on his birth day made a supper to his lords, high captains, and chief _estates_ of Galilee; and when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give _it_ thee. Whereupon he promised with an oath to give her whatsoever she would ask. And he sware unto her, Whatsoever thou shalt ask of me, I will give _it_ thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she, being before instructed of her mother, came in straightway with haste unto the king, and asked saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceedingly sorry: _yet_ for his oath's sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought; and he went and beheaded him in the prison. And brought his head in a charger, and gave it to the damsel: and the damsel gave _it_ to her mother. And when his disciples heard _of it_, they came and took up his corpse, and laid it in a tomb, and went and told Jesus. CHAPTER XXV. JESUS FEEDS FIVE THOUSAND WITH FIVE LOAVES AND TWO FISHES. And the apostles, when they were returned, gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. And he said unto them, Come ye yourselves apart into a desert place, and rest awhile. For there were many coming and going, and they had no leisure so much as to eat. After these things Jesus went over the sea of Galilee, which is _the sea_ of Tiberias, by ship privately, into a desert place belonging to the city called Bethsaida. And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him, because they saw his miracles which he did on them that were diseased. And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things; and spake unto them of the kingdom of God, and healed them that had need of healing. And Jesus went up into a mountain, and there he sat with his disciples. And the passover, a feast of the Jews, was nigh. When Jesus then lifted up _his_ eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. And when it was evening, his disciples, the twelve, came unto him, and said, This is a desert place, and now the time _is_ far passed: send them away, that they may go into the towns and country round about, and lodge, and buy themselves bread: for they have nothing to eat: for we are here in a desert place. But Jesus said unto them, They need not depart; give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat? He saith unto them, How many loaves have ye? go and see. And when they knew, one of his disciples, Andrew, Simon Peter's brother, saith unto him, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many? We have no more but five loaves and two fishes: except we should go and buy meat for all this people. For they were about five thousand men. He said, Bring them hither to me. And he said to his disciples, Make them sit down by fifties in a company upon the green grass. Now there was much grass in the place. So the men sat down, in ranks, by hundreds, and by fifties, in number about five thousand. And when Jesus had taken the five loaves and the two fishes, and when he had given thanks, looking up to heaven, he blessed them and brake the loaves, and gave the loaves to _his_ disciples, and the disciples to the multitude that were set down: and likewise the two fishes divided he among them all; as much as they would. And they did all eat, and were filled. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore they gathered _them_ together, and filled twelve baskets with the fragments of the five barley loaves, and of the fishes, which remained over and above unto them that had eaten. And they that had eaten were about five thousand men, beside women and children. CHAPTER XXVI. WALKS ON THE SEA--MOUNTAIN CLOSET--PETER SINKING. Then those men when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world. And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, unto Bethsaida, while he sent away the people. When Jesus therefore perceived that they would come and take him by force, to make him a king, and when he had sent the multitudes away, he departed again into a mountain himself alone, to pray. And when even was _now_ come, his disciples went down unto the sea, and entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary: and he alone on the land. And the sea arose by reason of a great wind that blew. And he saw them toiling in rowing: for the wind was contrary unto them. So when they had rowed about five and twenty or thirty furlongs, and about the fourth watch of the night, they see Jesus walking on the sea, and drawing nigh unto the ship: and would have passed by them. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear: for they all saw him, and were troubled. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth _his_ hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? Then they willingly received him into the ship. And when they were come into the ship the wind ceased: and immediately the ship was at the land whither they went. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. And they were sore amazed in themselves beyond measure, and wondered. For they considered not _the miracle_ of the loaves: for their heart was hardened. And when they had passed over, they came into the land of Gennesaret, and drew to the shore. And when they were come out of the ship, and when the men of that place had knowledge of him, they sent out into all that country; and ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole. The day following when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but _that_ his disciples were gone away alone: (howbeit there came other boats from Tiberias, nigh unto the place where they did eat bread, after that the Lord had given thanks;) when the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. CHAPTER XXVII. JESUS THE BREAD OF LIFE FOR THE WORLD. And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. They said therefore unto him, What sign showest thou then, that we may see, and believe thee? what dost thou work? Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. Then said Jesus unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he that cometh down from heaven, and giveth life unto the world. Then said they unto him, Lord, evermore give us this bread. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. But I said unto you, That ye also have seen me, and believe not. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves saying, How can this man give us _his_ flesh to eat? Then said Jesus unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. This is that bread which came down from heaven; not as your fathers did eat manna, and are dead: he that eateth of this bread shall live forever. These things said he in the synagogue, as he taught in Capernaum. Many therefore of his disciples, when they had heard _this_, said, This is an hard saying; who can hear it? When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? _What_ and if ye shall see the Son of man ascend up where he was before? It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, _they_ are spirit, and _they_ are life. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore I said unto you, that no man can come unto me, except it were given unto him of my Father. From that _time_ many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God. Jesus answered them, Have not I chosen you twelve, and one of you is a devil. He spake of Judas Iscariot, _the son_ of Simon; for he it was that should betray him, being one of the twelve. CHAPTER XXVIII. PHARISEES MURMUR--WASHINGS AND OTHER TRADITIONS. Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen hands, they found fault. For the Pharisees, and all the Jews, except they wash _their_ hands oft, eat not, holding the tradition of the elders. And _when they come_ from the market, except they wash, they eat not. And many other things there be, which they have received to hold, _as_ the washing of cups, and pots, brazen vessels, and of tables. Then the Pharisees and scribes asked him, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? Full well ye reject the commandment of God, that ye may keep your own tradition. For God commanded, saying, Honor thy father and mother: and, He that curseth father or mother, let him die the death. But ye say, Whosoever shall say to _his_ father or _his_ mother, _It is_ Corban, that is to say, a gift, by whatsoever thou mightest be profited by me; and honor not his father or his mother, _he shall be free_. Thus have ye made the commandment of God of none effect by your tradition. And ye suffer him no more to do ought for his father or his mother; making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. _Ye_ hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoreth me with _their_ lips; but their heart is far from me. But in vain do they worship me, teaching _for_ doctrines the commandments of men. For laying aside the commandment of God, ye hold the tradition of men, _as_ the washing of pots and cups: and many other such things ye do. And when he had called all the people _unto him_, he said unto them, Hearken unto me every one _of you_, and understand: there is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man. If any man have ears to hear, let him hear. And when he was entered into the house from the people, then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying? But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. Then answered Peter, and said unto him, Declare unto us this parable. And Jesus said, Are ye also yet without understanding? Do not ye yet understand, that whatsoever thing from without entereth into the man, _it_ cannot defile him; because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? But those things which proceed out of the mouth come forth from the heart; and they defile the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, false witness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, and defile the man: but to eat with unwashen hands defileth not a man. CHAPTER XXIX. SYROPHENICIAN WOMAN--BLIND MEN--FEEDS FOUR THOUSAND. Then Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord _thou_ Son of David: my daughter is grievously vexed with a devil. But he answered her not a word. And his disciples came and besought him, saying, Send her away, for she crieth after us. But he answered and said, I am not sent but unto the lost sheep of the house of Israel. And (he) entered into an house, and would have no man know _it_: but he could not be hid. For a _certain_ woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet, and worshipped him, saying, Lord, help me. The woman was a Greek, a Syrophenician by nation: and she besought him that he would cast forth the devil out of her daughter. But Jesus said unto her, Let the children first be filled; for it is not meet to take the children's bread, and to cast _it_ unto the dogs. And she answered and said unto him, Truth, Lord: yet the dogs under the table, eat of the children's crumbs which fall from their masters' table. Then Jesus answered and said unto her, O woman, great _is_ thy faith: be it unto thee even as thou wilt. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. And her daughter was made whole from that very hour. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. And again Jesus departed from the coasts of Tyre and Sidon, and came nigh unto the sea of Galilee: through the midst of the coasts of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published _it_; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak. And (Jesus) went up into a mountain, and sat down there. And great multitudes came unto him, having with them _those that were_ lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them; insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. In those days the multitude being very great, and having nothing to eat, Jesus called his disciples _unto him_, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way. For divers of them came from far. And his disciples say unto him, Whence should we have so much bread in the wilderness, as to fill so great a multitude? And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. And he commanded the multitude to sit down on the ground. And he took the seven loaves and the fishes, and gave thanks, and brake _them_, and gave to his disciples, to set before _them_; and they did set _them_ before the people. And they had a few small fishes; and he blessed, and commanded to set them also before _them_. And they did all eat, and were filled: and they took up of the broken _meat_ that was left seven baskets full. And they that did eat were four thousand men, beside women and children. CHAPTER XXX. PHARISEES ASK A SIGN--REASONS FOR FAITH--BLIND MEN. And he sent away the multitude. And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. The Pharisees also with the Sadducees came forth, and began to question with him, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, _It will be_ fair weather: for the sky is red. And in the morning, _It will be_ foul weather to day: for the sky is red and lowering. O _ye_ hypocrites, ye can discern the face of the sky; but can ye not _discern_ the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. And he left them, and entering into the ship again departed to the other side. And when his disciples were come to the other side, they had forgotten to take bread, neither had they in the ship with them more than one loaf. Then Jesus charged them, saying, Take heed and beware of the leaven of the Pharisees and of the Sadducees, and _of_ the leaven of Herod. And they reasoned among themselves, saying, _It is_ because we have taken no bread. _Which_ when Jesus perceived, he said unto them, O ye of little faith, Why reason ye among yourselves, because ye have brought no bread? Do ye not yet understand? Perceive ye not yet, neither understand? Have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember the five loaves of the five thousand, and how many baskets ye took up? Neither the seven loaves of the four thousand, and how many baskets ye took up? When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. And he said unto them, How is it that ye do not understand that I spake _it_ not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees. Then understood they how that he bade _them_ not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees. And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. And he looked up, and said, I see men as trees, walking. After that he put _his_ hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. And he sent him away to his house, saying, Neither go into the town, nor tell _it_ to any in the town. CHAPTER XXXI. JESUS FORETELLS HIS DEATH AND RESURRECTION. And Jesus went out, and his disciples, into the towns of Cesarea Philippi: and it came to pass, as he was alone praying, his disciples were with him: and by the way he asked his disciples, saying unto them, Whom do men say that I the Son of man am? And they said, Some _say that thou art_ John the Baptist: some, Elias; and others, Jeremias, or, that one of the old prophets is risen again. He said unto them, But whom say ye that I am? And Simon Peter answered and said unto him, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed _it_ unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock, I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he, the Son of man, must go unto Jerusalem, and suffer many things and be rejected of the elders, and _of_ the chief priests, and scribes and be killed, and after three days rise again. And he spake that saying openly. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But when he had turned about and looked on his disciples, he rebuked Peter saying, Get thee behind me, Satan: thou art an offence unto me: for thou savorest not the things that be of God, but those that be of men. And when he had called the people _unto him_ with his disciples also, he said to them all, Whosoever will come after me, let him deny himself, and take up his cross, daily, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it. For what shall it profit a man, what is a man advantaged, if he shall gain the whole world, and lose his own soul? or be cast away? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he shall come in his own glory, and _in his_ Father's, and of the holy angels. And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. [Illustration: Mount Tabor.] CHAPTER XXXII. TRANSFIGURATION--CURES A DEMONIAC. And after six days Jesus taketh _with him_ Peter, and James, and John his brother, and leadeth them up into an high mountain apart by themselves, to pray. And as he prayed, the fashion of his countenance was altered, and he was transfigured before them: and his face did shine as the sun, and his raiment was white as the light, _and_ glistering, exceeding white as snow; so as no fuller on earth can white them. And, behold, there appeared unto them two men, which were Moses and Elias: who appeared in glory, and they were talking with Jesus, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here. If thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. While he yet spake, behold, a bright cloud overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, which said, This is my beloved son, in whom I am well pleased: hear ye him. And when the disciples heard _it_, they fell on their face, and were sore afraid. And when the voice was past, Jesus came and touched them and said, Arise, and be not afraid. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And they kept _it_ close, and told no man in those days any of those things which they had seen. And it came to pass, that on the next day, as they came down from the mountain, Jesus charged them, that they should tell no man what things they had seen, till the son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. And his disciples asked him, saying, why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed, as it is written of him. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. When they were come down from the hill, much people met him. And when he came to _his_ disciples, he saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to _him_ saluted him. And he asked the scribes, What question ye with them? And when they were come to the multitude, there came to him a _certain_ man, kneeling down to him, and saying, Master, I have brought unto thee my son: which hath a dumb spirit; I beseech thee, look upon my son: for he is mine only child. Lord, have mercy on my son; for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. And, lo, a spirit taketh him, and he suddenly crieth out; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and bruising him hardly departeth from him. And I brought him to thy disciples, that they should cast him out; and they could not cure him. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? Bring thy son hither. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. And he asked his father, How long is it ago since this came unto him? And he said, Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us. Jesus said unto him, If thou canst believe, all things _are_ possible to him that believeth. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, _Thou_ dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. And _the spirit_ cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose. And the child was cured from that very hour. And (Jesus) delivered him again to his father. And when he was come into the house, then came the disciples to Jesus apart, and asked him privately, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. Howbeit this kind can come forth by nothing, but by prayer and fasting. CHAPTER XXXIII. DEATH FORETOLD AGAIN--PAYS TRIBUTE--CAUTION AGAINST GIVING OFFENCE. After these things Jesus departed thence, and passed through Galilee; for he would not walk in Jewry, because the Jews sought to kill him. And he would not that any man should know _it_. And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, Let these sayings sink down into your ears: for the Son of man shall be betrayed into the hands of men: and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. And they were exceeding sorry. Then there arose a reasoning among them, which of them should be greatest. And when they were come to Capernaum, they that received tribute _money_ came to Peter, and said, Doth not your master pay tribute? He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money; that take, and give unto them for me and thee. And being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves, who _should be_ the greatest. And Jesus perceiving the thought of their heart, sat down, and called the twelve, and saith unto them, If any man desire to be first, _the same_ shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me, for he that is least among you all, the same shall be great. And John answered and said, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid _him_ not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward. And whosoever shall offend one of _these_ little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. And if thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched. And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched: where their worm dieth not, and the fire is not quenched. And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire: where their worm dieth not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt _is_ good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. CHAPTER XXXIV. LESSONS OF HUMILITY AND FORGIVENESS At the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and _that_ he were drowned in the depth of the sea. Woe unto the world because of offences! for it must needs be that offences come; but woe to that man by whom the offence cometh! Wherefore if thy hand or thy foot offend thee, cut them off, and cast _them_ from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast _it_ from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray. And if so be that he find it, verily I say unto you, he rejoiceth more of that _sheep_, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear _thee, then_ take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell _it_ unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Then came Peter to him, and said, Lord, how oft shall my brother sin, against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But for as much as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellow servants, which owed him an hundred pence: and he laid hands on him, and took _him_ by the throat, saying, Pay me that thou owest. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellow servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me; shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. CHAPTER XXXV. JESUS AT THE FEAST--RETURN OF THE OFFICERS OF THE CHIEF PRIESTS Now the Jew's feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doest. For _there is_ no man _that_ doeth anything in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. For neither did his brethren believe in him. Then Jesus said unto them, My time is not yet come: but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. When he had said these words unto them, he abode _still_ in Galilee. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. Then the Jews sought him at the feast, and said, where is he? And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him for fear of the Jews. Now about the midst of the feast Jesus went up into the temple and taught. And the Jews marvelled, saying, How knoweth this man letters, having never learned? Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or _whether_ I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Did not Moses give you the law, and _yet_ none of you keepeth the law? Why go ye about to kill me? The people answered and said, Thou hast a devil: who goeth about to kill thee? Jesus answered and said unto them, I have done one work, and ye all marvel. Moses therefore gave unto you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath day circumcise a man. If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day? Judge not according to the appearance, but judge righteous judgment. Then said some of them of Jerusalem, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? Howbeit we know this man whence he is, but when Christ cometh, no man knoweth whence he is. Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. But I know him: for I am from him, and he hath sent me. Then they sought to take him: but no man laid hands on him, because his hour was not yet come. And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this _man_ hath done? The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. Then said Jesus unto them, Yet a little while am I with you, and _then_ I go unto him that sent me. Ye shall seek me, and shall not find _me_: and where I am, _thither_ ye cannot come. Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? What _manner of_ saying is this that he said, Ye shall seek me, and shall not find _me_: and where I am, _thither_ ye cannot come? In the last day that great _day_ of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the spirit, which they that believe on him should receive: for the Holy Ghost was not yet _given_; because that Jesus was not yet glorified.) Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. Others said, This is the Christ. But some said, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? So there was a division among the people because of him. And some of them would have taken him; but no man laid hands on him. Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? The officers answered, Never man spake like this man. Then answered them the Pharisees, Are ye also deceived? Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed. Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) Doth our law judge _any_ man, before it hear him, and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. And every man went unto his own house. Jesus went unto the mount of Olives. CHAPTER XXXVI. THE CONVICTED ACCUSERS--JESUS THE LIGHT OF THE WORLD. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, they say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with _his_ finger wrote on the ground, _as though he heard them not_. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down and wrote on the ground. And they which heard _it_, being convicted by _their own_ conscience, went out one by one, beginning at the eldest, _even_ unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go and sin no more. Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, _yet_ my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me, beareth witness of me. Then said they unto him, Where is thy father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. These words spake Jesus in the treasury, as he taught in the temple; and no man laid hands on him; for his hour was not yet come. Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. And he said unto them, Ye are from beneath: I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am _he_, ye shall die in your sins. Then they said unto him, Who art thou? And Jesus saith unto them, Even _the same_ that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am _he_, and _that_ I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. As he spake these words, many believed on him. Then said Jesus to those Jews which believed on him, If ye continue in my word, _then_ are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: _but_ the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus said unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your Father. Then said they to him, We be not born of fornication; we have one Father, _even_ God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? _even_ because ye cannot hear my word. Ye are of _your_ father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell _you_ the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear _them_ not, because ye are not of God. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honor my Father, and ye do dishonor me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets, and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honor myself, my honor is nothing: it is my Father that honoreth me; of whom ye say, that he is your God: Yet ye have not known him: but I know him: and if I should say, I know him not, I shall be a liar like unto you; but I know him, and keep his saying. Your father Abraham rejoiced to see my day; and he saw _it_, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. CHAPTER XXXVII. A MAN BORN BLIND, HEALED, EXAMINED AND EXCOMMUNICATED. And as _Jesus_ passed by, he saw a man which was blind from _his_ birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said to him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. The neighbors therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others _said_, He is like him: _but_ he said I am _he_. Therefore said they unto him, How were thine eyes opened? He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, go to the pool of Siloam, and wash: and I went and washed, and I received sight. Then said they unto him, Where is he? He said, I know not. They brought to the Pharisees him that aforetime was blind. And it was the sabbath day when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? His parents answered them and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These _words_ spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess, that he was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age: ask him. Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. He answered and said, Whether he be a sinner _or no_, I know not: one thing I know, that, whereas I was blind, now I see. Then said they to him again, What did he to thee? how opened he thine eyes? He answered them, I have told you already, and ye did not hear: wherefore would ye hear _it_ again? will ye also be his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. We know that God spake unto Moses: _as_ for this _fellow_, we know not from whence he is. The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and _yet_ he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe, And he worshipped him. And Jesus said, For judgment I am come into this world, that they which see not, might see; and that they which see, might be made blind. And _some_ of the Pharisees which were with him heard these words, and said unto him, Are we blind also? Jesus said unto them, If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth. CHAPTER XXXVIII. PARABLE OF THE GOOD SHEPHERD. Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have _it_ more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catches them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my _sheep_, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, _and_ one shepherd. Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of myself, I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. There was a division therefore again among the Jews for these sayings. And many of them said, He hath a devil, and is mad; why hear ye him? Others said, these are not the words of him that hath a devil. Can a devil open the eyes of the blind? And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any _man_ pluck them out of my hand. My Father, which gave _them_ me, is greater than all; and no _man_ is able to pluck _them_ out of my Father's hand. I and _my_ Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the Scripture cannot be broken; Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father _is_ in me, and I in him. Therefore they sought again to take him: but he escaped out of their hand, and went away again beyond Jordan into the place were John at first baptized; and there he abode. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. And many believed on him there. CHAPTER XXXIX. JESUS RAISES LAZARUS--JEWS SEEK HIS LIFE. Now a certain _man_ was sick, _named_ Lazarus, of Bethany, the town of Mary and her sister Martha. (It was _that_ Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. When Jesus heard _that_, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was. Then after that saith he to _his_ disciples, Let us go into Judea again. _His_ disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death; but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. Then said Thomas, which is called Didymus, unto his fellow disciples, Let us also go, that we may die with him. Then when Jesus came, he found that he had _lain_ in the grave four days already. Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: and many of the Jews came to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met him; but Mary sat _still_ in the house. Then said Martha unto Jesus, Lord if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give _it_ thee. Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus saith unto her, I am the resurrection, and the life; he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto him, Yea, Lord: I believe that thou art the Christ, the son of God, which should come into the world. And when she had so said, she went her way, and called Mary her sister, secretly, saying, The Master is come, and calleth for thee. As soon as she heard _that_, she arose quickly, and came unto him. Now Jesus was not yet come into the town, but was in that place where Martha met him. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept. Then said the Jews, Behold, how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been _dead_ four days. Jesus saith unto her, Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God? Then they took away the stone _from the place_ where the dead was laid: And Jesus lifted up _his_ eyes, and said, Father, I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by I said _it_, that they may believe that thou hast sent me. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave-clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all _men_ will believe on him: and the Romans shall come and take away both our place and nation. And one of them, _named_ Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw _this_, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirits ye are of. For the Son of man is not come to destroy men's lives, but to save _them_. And they went to another village. And it came to pass, that, as they went in the way, a certain _man_ said unto him, Lord I will follow thee withersoever thou goest. And Jesus said unto him, Foxes have holes, and birds of the air _have_ nests; but the Son of man hath not where to lay _his_ head. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. CHAPTER XL. SEVENTY DISCIPLES SENT OUT. After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. Therefore said he unto them, The harvest truly _is_ great, but the laborers _are_ few: pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest. Go your ways: behold, I send you forth as lambs among wolves. Carry neither purse nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace _be_ to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before you: and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father: for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and _he_ to whom the Son will reveal _him_. And he turned him unto _his_ disciples, and said privately, Blessed _are_ the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen _them_; and to hear those things which ye hear, and have not heard _them_. And behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering, said, 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 neighbor as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbor? And Jesus answering, said, A certain _man_ went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded _him_, and departed, leaving _him_ half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked _on him_, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion _on him_, and went to _him_, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave _them_ to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbor unto him that fell among thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. CHAPTER XLI. MARTHA'S ENTERTAINMENT--FORM OF PRAYER--DUMB DEVIL. Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. And I say unto you, Ask, and it shall be given you; seek, and ye shall find, knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if _he ask_ a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children; how much more shall _your_ heavenly Father give the Holy Spirit to them that ask him? And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils. And others, tempting _him_, sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house _divided_ against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast _them_ out? Therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace. But when a stronger than he shall come upon him and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth _it_ swept and garnished. Then goeth he, and taketh _to him_ seven other spirits more wicked than himself; and they enter in, and dwell there: and the last _state_ of that man is worse than the first. And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed _is_ the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed _are_ they that hear the word of God, and keep it. CHAPTER XLII. EVIL GENERATION SEEK A SIGN--PRACTICAL LESSONS. And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them; for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon _is_ here. The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas _is_ here. No man, when he hath lighted a candle, putteth _it_ in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when _thine eye_ is evil, thy body also _is_ full of darkness. Take heed therefore that the light which is in thee be not darkness. If thy whole body therefore _be_ full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. And when the Pharisee saw _it_, he marvelled that he had not first washed before dinner. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. _Ye_ fools, did not he that made that which is without make that which is within also? But rather give alms of such things as ye have; and, behold, all things are clean unto you. But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over _them_ are not aware _of them_. Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. And he said, Woe unto you also _ye_ lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. Therefore also said the Wisdom of God I will send them prophets and apostles, and _some_ of them they shall slay and persecute: that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. And as he said these things unto them, the scribes and the Pharisees began to urge _him_ vehemently, and to provoke him to speak of many things: Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. CHAPTER XLIII. DISCOURSES ON VARIOUS TOPICS--MINISTERIAL DILIGENCE. In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed: neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore; ye are of more value than many sparrows. Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me before men shall be denied before the angels of God. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. And when they bring you unto the synagogues, and _unto_ magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in the same hour what ye ought to say. And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you? And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits. And he said, This will I do; I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, _and_ be merry. But God said unto him, _Thou_ fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So _is_ he that layeth up treasure for himself, and is not rich towards God. And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat, neither for the body, what ye shall put on. The life is more than meat, and the body _is more_ than raiment. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest? Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more _will he clothe_ you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after; and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will your heart be also. Let your loins be girded about, and _your_ lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed _are_ those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find _them_ so, blessed are those servants. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. Be ye therefore ready also; for the Son of man cometh at an hour when ye think not. Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? and the Lord said, Who then is that faithful and wise steward, whom _his_ lord shall make ruler over his household, to give _them their_ portion of meat in due season? Blessed _is_ that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the men servants and maidens, and to eat and drink, and to be drunken; the lord of that servant will come in a day when he looketh not for _him_, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant which knew his lord's will, and prepared not _himself_, neither did according to his will, shall be beaten with many _stripes_. But he that knew not, and did commit things worthy of stripes, shall be beaten with few _stripes_. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. I am come to send fire on the earth; and what will I, if it be already kindled? But I have a baptism to be baptized with: and how am I straitened till it be accomplished! Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: for from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against the daughter in law, and the daughter in law against her mother in law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when _ye see_ the south wind blow, ye say, There will be heat; and it cometh to pass. _Ye_ hypocrites, ye can discern the face of the sky and of the earth: but how is it that ye do not discern this time? Yea, and why even of yourselves judge ye not what is right? When thou goest with thine adversary to the magistrate, _as thou art_ in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite. CHAPTER XLIV. TOKENS OF COMING JUDGMENT--EIGHTEEN YEARS INFIRMITY. There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish. He spake also this parable: A certain _man_ had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung _it_: and if it bear fruit, _well_: and if not, _then_ after that thou shalt cut it down. And he was teaching in one of the synagogues on the sabbath. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up _herself_. And when Jesus saw her, he called _her_ to _him_, and said unto her. Woman, thou art loosed from thine infirmity. And he laid _his_ hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. The Lord then answered him, and said, _Thou_ hypocrite, doth not each one of you on the sabbath loose his ox or _his_ ass from the stall, and lead _him_ away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree: and the fowls of the air lodged in the branches of it. And again he said, Whereunto shall I liken the kingdom of God? It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us: and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all _ye_ workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you _yourselves_ thrust out. And they shall come from the east, and _from_ the west, and from the north, and _from_ the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. The same day there came certain of the Pharisees, saying unto him, Get thee out and depart hence, for Herod will kill thee. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third _day_ I shall be perfected. Nevertheless I must walk to day, and to morrow, and the _day_ following: for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen _doth gather_ her brood under _her_ wings, and ye would not! Behold your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until _the time_ come when ye shall say, Blessed _is_ he that cometh in the name of the Lord. CHAPTER XLV. DROPSY CURED--PARABLE OF THE GREAT SUPPER. And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. And, behold, there was a certain man before him which had the dropsy. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? And they held their peace. And he took _him_, and healed him, and let him go; and answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? And they could not answer him again to these things. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, When thou art bidden of any _man_ to a wedding, sit not down in the highest room; lest a more honorable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor _thy_ rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. And when one of them that sat at meat with him heard these things, he said unto him, Blessed _is_ he that shall eat bread in the kingdom of God. Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one _consent_ began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the Lord said unto the servant, Go out into the highways and hedges, and compel _them_ to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper. And there went great multitudes with him: and he turned, and said unto them, If any _man_ come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have _sufficient_ to finish _it_? Lest haply, after he hath laid the foundation, and is not able to finish _it_, all that behold _it_ begin to mock him, saying, This man began to build, and was not able to finish. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. Salt _is_ good: but if the salt have lost his savor, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; _but_ men cast it out. He that hath ears to hear, let him hear. CHAPTER XLVI. PARABLES OF LOST SHEEP, LOST PIECE OF SILVER AND PRODIGAL SON. Then drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found _it_, he layeth _it_ on his shoulders, rejoicing. And when he cometh home, he calleth together _his_ friends and neighbors, saying, Rejoice with me, for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently, till she find _it_? And when she hath found _it_, she calleth _her_ friends and _her_ neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. And he said, A certain man had two sons: and the younger of them said to _his_ father, Father, give me the portion of goods that falleth _to me_. And he divided unto them _his_ living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat; and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put _it_ on him; and put a ring on his hand, and shoes on _his_ feet: and bring hither the fatted calf, and kill _it_: and let us eat and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out and entreated him. And he answering said to _his_ father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. CHAPTER XLVII. THE UNJUST STEWARD--THE RICH MAN AND LAZARUS. And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors _unto him_, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true _riches_? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? No man can serve two masters: for either he will hate the one, and love the other, or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. The law and the prophets _were_ until John: since that time the kingdom of God is preached, and every man presseth into it. And it is easier for heaven and earth to pass, than one tittle of the law to fail. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from _her_ husband committeth adultery. There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus, which was laid at his gate full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that _would come_ from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. CHAPTER XLVIII. OF GIVING OFFENCE--TEN LEPERS--SECOND COMING OF JESUS. Then said he unto his disciples, It is impossible but that offences will come: but woe _unto him_, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. And the apostles said unto the Lord, Increase our faith. And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off and they lifted up _their_ voices, and said, Jesus, Master, have mercy on us. And when he saw _them_, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw, that he was healed, turned back, and with a loud voice glorified God. And fell down on _his_ face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where _are_ the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole. And it came to pass, _that_ when Jesus had finished these sayings, he departed from Galilee, and came into the coasts of Judea, by the farther side of Jordan: and great multitudes followed him; and he healed them there; and as he was wont, he taught them again. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see _it_. And they shall say to you, See here; or, see there: go not after _them_, nor follow _them_. For as the lightning, that lighteneth out of the one _part_ under heaven, shineth unto the other _part_ under heaven; so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation. And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed _them_ all. Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away; and he that is in the field, let him likewise not return back. Remember Lot's wife. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. I tell you, in that night there shall be two _men_ in one bed; the one shall be taken, and the other left. Two _women_ shall be grinding together; the one shall be taken, and the other left. Two _men_ shall be in the field: the one shall be taken, and the other left. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body _is_, thither will the eagles be gathered together. CHAPTER XLIX. IMPORTUNATE WIDOW--MARRIAGE--CHILDREN BROUGHT TO JESUS. And he spake a parable unto them _to this end_, that men ought always to pray, and not to faint; saying, There was in a city a judge, which feared not God, neither regarded man: and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man: yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth. And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men _are_, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as _his_ eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified _rather_ than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to put away his wife for every cause? And he answered and said unto them, What did Moses command you? And they said, Moses suffered to write a bill of divorcement, and to put _her_ away. And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. Have ye not read, that from the beginning of the creation God made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? he saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except _it be_ for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. And in the house his disciples asked him again of the same _matter_. And he saith unto them, Whosoever shall put away his wife, and marry another, committeth adultery against her. And if a woman shall put away her husband and be married to another, she committeth adultery. His disciples say unto him, If the case of the man be so with _his_ wife, it is not good to marry. But he said unto them, All _men_ cannot receive this saying, save _they_ to whom it is given. For there are some eunuchs, which were so born from _their_ mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive _it_, let him receive _it_. Then were there brought unto him little children, that he should put _his_ hands on them and pray: but when _his_ disciples saw _it_, they rebuked those that brought _them_. But when Jesus saw _it_, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put _his_ hands upon them, and blessed them, and departed thence. CHAPTER L. YOUNG RULER--WARNING TO THE RICH--PARABLE OF LABOURERS. And when he was gone forth into the way, there came one running, and kneeled to him and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And Jesus said unto him, Why callest thou me good? _there is_ none good but one, _that is_, God: but if thou wilt enter into life, keep the commandments. He saith unto him, Which? Jesus said, Thou knowest the commandments. Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Defraud not, Honor thy father and mother, and, Thou shalt love thy neighbor as thyself. The young man saith unto him, Master, all these things have I kept from my youth up: what lack I yet? Then Jesus beholding him loved him, and said unto him, One thing thou lackest: if thou wilt be perfect, go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. But when the young man heard that saying, he went away sorrowful: for he had great possessions. And when Jesus saw that he was very sorrowful, he looked round about, and saith unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them. Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. When his disciples heard _it_, they were exceedingly amazed, and they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men _it is_ impossible, but not with God: for with God all things are possible. Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee: what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, and the gospel's, shall receive an 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. But many _that are_ first shall be last; and the last first. For the kingdom of heaven is like unto a man _that is_ an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market place, and said unto them, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, _that_ shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them _their_ hire, beginning from the last unto the first. And when they came that _were hired_ about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received _it_, they murmured against the goodman of the house, saying, These last have wrought _but_ one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take _that_ thine _is_, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last; for many be called, but few chosen. CHAPTER LI. ZEBEDEE'S CHILDREN--HEALS TWO BLIND MEN NEAR JERICHO. And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve disciples apart in the way, and began to tell them what things should happen unto him, _saying_, Behold, we go up to Jerusalem; and all things that are written by the prophets concerning the Son of man shall be accomplished. And the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles: and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. Then came to him the mother of Zebedee's children with her sons, James and John, worshipping _him_, and desiring a certain thing of him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. And Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine to give; but _it shall be given to them_ for whom it is prepared of my Father. And when the ten heard _it_, they were moved with indignation against the two brethren, James and John. But Jesus called them _to him_, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever shall be great among you shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: and hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, _thou_ Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, _Thou_ Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee? And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw _it_, gave praise unto God. And _Jesus_ entered and passed through Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimeus, the son of Timeus, sat by the highway side begging. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, _thou_ son of David, have mercy on me. And many charged him that he should hold his peace: but he cried the more a great deal, _Thou_ Son of David, have mercy on me. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee, And he, casting away his garment, rose, and came to Jesus. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. CHAPTER LII. NOBLEMAN & SERVANTS--MARY ANOINTS JESUS. And, behold, _there was_ a man named Zaccheus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycamore tree to see him: for he was to pass that _way_. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down: for to day I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw _it_, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zaccheus stood and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken anything from any man by false accusation, I restore _him_ fourfold. And Jesus said, unto him, This day is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost. And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. But his citizens hated him, and sent a message after him, saying, We will not have this _man_ to reign over us. And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. Then came the first saying, Lord, thy pound hath gained ten pounds. And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities. And the second came, saying, Lord, thy pound hath gained five pounds. And he said likewise to him, Be thou also over five cities. And another came, saying, Lord, behold, _here is_ thy pound, which I have kept laid up in a napkin; for I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. And he saith unto him, Out of thine own mouth will I judge thee, _thou_ wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? And he said unto them that stood by, Take from him the pound, and give _it_ to him that hath ten pounds. (And they said unto him, Lord, he hath ten pounds.) For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. And when he had thus spoken, he went before, ascending up to Jerusalem. And the Jews' passover was nigh at hand; and many went out of the country up to Jerusalem, before the passover, to purify themselves. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should shew _it_, that they might take him. Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. Now when Jesus was in Bethany, in the house of Simon the leper there they made him a supper; and Martha served; but Lazarus was one of them that sat at the table with him. Then took Mary an alabaster box of a pound of ointment of spikenard, very costly, and she brake the box, and poured it on his head, as he sat _at meat_, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment. But when his disciples saw it, then saith one of his disciples, Judas Iscariot, Simon's _son_, which should betray him, why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. When Jesus understood _it_, he said unto them, Why trouble ye the woman? Let her alone: why trouble ye her? she hath wrought a good work on me: against the day of my burying hath she kept this. For ye have the poor with you always, and whensoever ye will ye may do them good: but me ye have not always. She hath done what she could: for in that she hath poured this ointment on my body, she is come aforehand to anoint my body to the burying. Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, _there_ shall also this, that this woman hath done, be told for a memorial of her. Much people of the Jews therefore knew that he was there: and they came not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. But the chief priests consulted that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus. CHAPTER LIII. TRIUMPHANT ENTRANCE OF JESUS INTO JERUSALEM. On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed _is_ the King of Israel that cometh in the name of the Lord. And when they drew nigh unto Jerusalem, and were come nigh to Bethphage and Bethany, at the mount called _the mount_ of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway, as soon as ye enter into it, ye shall find an ass tied, and a colt with her, whereon yet never man sat; loose _them_, and bring _them_ unto me. And if any man say unto you, Why do ye this? say ye that the Lord hath need of them; and straightway he will send them hither. All this was done, that it might be fulfilled, which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek and sitting upon an ass, and a colt the foal of an ass. And the disciples that were sent went their way, and found even as he had said unto them, the colt tied by the door without in a place where two ways met; and they loose him. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him; even as Jesus had commanded: and they let them go. And they brought the ass and the colt to Jesus: and they cast their garments upon the colt, and they set Jesus thereon; as it is written, Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and _that_ they had done these things unto him. And as he went, a very great multitude spread their garments in the way; others cut down branches from the trees, and strewed _them_ in the way. And when he was come nigh, even now 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 that they had seen; saying, Blessed _be_ the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed _is_ he that cometh in the name of the Lord: Hosanna in the highest. Blessed _be_ the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things _which belong_ unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said, This is Jesus the prophet of Nazareth of Galilee. And Jesus entered into Jerusalem and into the temple. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. And the blind and the lame came to him in the temple; and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read; Out of the mouth of babes and sucklings thou hast perfected praise? And when he had looked round about upon all things, and now the eventide was come, he went out. CHAPTER LIV. GREEKS WISH TO SEE JESUS--BARREN FIG TREE. And there were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am there shall also my servant be: if any man serve me, him will _my_ Father honor. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, _saying_, I have both glorified _it_, and will glorify _it_ again. The people therefore that stood by, and heard _it_, said that it thundered: others said, An Angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all _men_ unto me. This he said, signifying what death he should die. The people answered him, We have heard out of the law that Christ abideth for ever; and how sayest thou, The son of man must be lifted up? Who is this son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. And he left them, and went out of the city into Bethany, with the twelve; and lodged there. And on the morrow, in the morning, when they were come from Bethany, as he returned into the city, he hungered. And when he saw a fig tree in the way, afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not _yet_. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard _it_. And presently the fig tree withered away. And when the disciples saw _it_, they marvelled, saying, How soon is the fig tree withered away! Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this _which is done_ to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. And they come to Jerusalem: and Jesus went into the temple of God, and began to cast out them that sold therein, and them that bought in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves; and would not suffer that any man should carry _any_ vessel through the temple. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. And the scribes and chief priests heard _it_. And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, and could not find what they might do: for they feared him, because all the people was astonished at his doctrine (and were very attentive to hear him.) And when even was come, he went out of the city. And in the morning, as they passed by, they saw the fig tree dried up from the roots. And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass, he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive _them_, and ye shall have _them_. And when ye stand praying, forgive, if ye have ought against any; that your Father also, which is in heaven, may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. CHAPTER LV. PHARISEES QUESTION HIS AUTHORITY--PARABLE OF THE HOUSEHOLDER AND HIS VINEYARD. And they come again to Jerusalem: and it came to pass, _that_ on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes, and the elders of the people came unto him as he was teaching, and spake unto him, saying, Tell us, by what authority doest thou these things? or who is he that gave thee this authority to do these things? And Jesus answered and said unto them, I will also ask of you one question, which if ye tell me, I in likewise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men? answer me. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? But if we shall say, Of men: all the people will stone us: for all _men_ counted John, that he was a prophet indeed. And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. But what think ye? A _certain_ man had two sons; and he came to the first, and said, Son, go work today in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I _go_, sir: and went not. Whether of them twain did the will of _his_ father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans and the harlots believed him: and ye, when ye had seen _it_, repented not afterward, that ye might believe him. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country, for a long time. And at the season when the time of the fruit drew near, he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. And the husbandmen caught _him_, and beat him, and sent him away empty. And again he sent unto them another servant; and at him they cast stones, and wounded _him_ in the head, and entreated _him_ shamefully, and sent _him_ away empty. And again he sent a third: and him they killed, and cast _him_ out. And many others; beating some, and killing some. Having yet therefore one son, his well beloved, then said the lord of the vineyard, What shall I do? I will send my beloved son: he sent him also last unto them, saying, It may be they will reverence _him_, when they see him. But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours. So they cast him out of the vineyard, and killed _him_. When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out _his_ vineyard unto other husbandmen, which shall render him the fruits in their season. And when they heard _it_, they said, God forbid. And he beheld them, and said unto them, Did ye never read in the Scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought the same hour to lay hands on him, they feared the multitude, because they took him for a prophet: for they knew that he had spoken the parable against them; and they left him, and went their way. CHAPTER LVI. THE MARRIAGE FEAST--TRIBUTE TO CESAR--JEWISH INFIDELITY. And Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings _are_ killed, and all things _are_ ready: come unto the marriage. But they made light of _it_, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated _them_ spitefully, and slew _them_. But when the king heard _thereof_, he was wroth: and sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast _him_ into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few _are_ chosen. Then went the Pharisees, and took counsel how they might entangle him in _his_ talk. And they watched _him_, and sent forth spies, certain of the Pharisees and of the Herodians, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. And when they were come, they say unto him, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any _man_: for thou regardest not the person of men, but teachest the way of God in truth. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cesar, or not? Shall we give, or shall we not give? But Jesus perceived their wickedness, and said, Why tempt ye me, _ye_ hypocrites? Shew me the tribute money; bring me a penny, that I may see _it_. And they brought unto him a penny. And he saith unto them, Whose _is_ this image and superscription? They say unto him, Cesar's. Then saith he unto them, Render therefore unto Cesar the things which are Cesar's; and unto God the things that are God's. And they could not take hold of his words before the people. When they had heard _these words_, they marvelled at his answer and held their peace, and left him, and went their way. The same day came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, saying, Master, Moses wrote unto us, If any man's brother die, and leave _his_ wife _behind_ him, and leave no children, that his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, died, and having no issue, left his wife unto his brother: and the second took her to wife, and he died childless. And the third took her; and in like manner the seven also: and they left no children, and died. Last of all the woman died also. Therefore in the resurrection, when they shall rise, whose wife shall she be of the seven? for they all had her to wife. And Jesus answering said unto them, Do ye not therefore err, because ye know not the Scriptures, neither the power of God? The children of this world marry, and are given in marriage: but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels of God in heaven; and are the children of God, being the children of the resurrection. And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, I _am_ the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but the God of the living; for all live unto him. Ye therefore do greatly err. And when the multitude heard _this_, they were astonished at his doctrine. Then certain of the scribes answering said, Master, thou hast well said. And after that they durst not ask him any _question at all_. CHAPTER LVII. JESUS ANSWERS SADDUCEES AND PHARISEES--WIDOWS OFFERING. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. And one of the scribes _which was_ a lawyer, came, and having heard them reasoning together, and perceiving that he had answered them well, asked _him a question_, tempting him, and saying, Master, which _is_ the great commandment in the law? Which is the First commandment of all? And Jesus answered him, The first of all the commandments _is_, Hear, O Israel, The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first and great commandment. And the second _is_ like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. There is none other commandment greater than these. And the scribe said unto him, Well Master, thou hast said the truth: for there is one God; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love _his_ neighbor as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him _any question_. While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, _The Son_ of David. He saith unto them, How then doth David in spirit call him Lord? And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the Son of David? For David himself saith by the Holy Ghost, in the book of Psalms, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. David therefore himself calleth him Lord; and whence is he _then_ his son? And no man was able to answer him a word: and the common people heard him gladly: neither durst any _man_ from that day forth ask him any more _questions_. Then in the audience of all the people he said unto his disciples, in his doctrine, Beware of the scribes, which love to go in long clothing, and _love_ salutations in the market places, and the chief seats in the synagogues, and the uppermost rooms at feasts: which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation. And Jesus sat over against the treasury. And he looked up, and saw the people casting their gifts into the treasury. And many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called _unto him_ his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: for all _they_ did cast in of their abundance, unto the offerings of God: but she of her want did cast in all that she had, _even_ all her living. But though he had done so many miracles before them, yet they believed not on him: that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with _their_ eyes, nor understand with _their_ heart, and be converted, and I should heal them. These things said Esaias, when he saw his glory, and spake of him. Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess _him_, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. CHAPTER LVIII. WOES AGAINST SCRIBES, PHARISEES AND HYPOCRITES. Then spake Jesus to the multitude, and to his disciples, saying, The scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you observe, _that_ observe and do; but do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay _them_ on men's shoulders; but they _themselves_ will not move them with one of their fingers. But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the border of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, _even_ Christ; and all ye are brethren. And call no _man_ your father upon the earth: for one is your Father which is in heaven. Neither be ye called masters: for one is your Master, _even_ Christ. But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in _yourselves_, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. Woe unto you scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him two-fold more the child of hell than yourselves. Woe unto you, _ye_ blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! _Ye_ fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. _Ye_ fools and blind: for whether _is_ greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier _matters_ of the law, judgment, mercy and faith: these ought ye to have done, and not to leave the other undone. _Ye_ blind guides, which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. _Thou_ blind Pharisee, cleanse first that _which is_ within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead _men's_ bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. _Ye_ serpents, _ye_ generation of vipers, how can ye escape the damnation of hell. Wherefore, behold, I send unto you prophets, and wise men, and scribes: and _some_ of them ye shall kill and crucify; and _some_ of them shall ye scourge in your synagogues, and persecute _them_ from city to city: that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, _thou_ that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under _her_ wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed _is_ he that cometh in the name of the Lord. CHAPTER LIX. DESTRUCTION OF THE TEMPLE AND COMING OF THE SON OF MAN FORETOLD. And Jesus went out, and departed from the temple, and as he went out, his disciples came to _him_ for to shew him the buildings of the temple. And as some spake of the temple, how it was adorned with goodly stones and gifts, one of his disciples saith unto him, Master, see what manner of stones and what buildings _are here_! And Jesus answering said unto him, Seest thou these great buildings? _As for_ these things which ye behold, the days will come, in the which, verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives, over against the temple, Peter and James and John and Andrew asked him privately, saying, Master, tell us, when shall these things be? and what _shall be_ the sign of thy coming, and of the end of the world, when all these things shall be fulfilled? and Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and the time draweth near; and shall deceive many; go ye not therefore after them. But when ye shall hear of wars, and rumors of wars, see that ye be not troubled: for all _these things_ must first come to pass; but the end is not yet. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places; and fearful sights and great signs shall there be from heaven. All these _are_ the beginning of sorrows. But take heed to yourselves: before all these, they shall lay their hands on you, and persecute _you_; for they shall deliver you up to councils: and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. And (they) shall kill you; and ye shall be hated of all nations for my name's sake. And the gospel must first be published among all nations. But when they shall lead _you_, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. And then shall many be offended, and shall betray one another, and shall hate one another. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; the brother shall betray the brother to death, and the father the son; and children shall rise up against _their_ parents, and shall cause them to be put to death. And _some_ of you shall they cause to be put to death. And ye shall be hated of all _men_ for my name's sake. But there shall not an hair of your head perish. In your patience possess ye your souls. And many false prophets shall rise and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand:) and when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains: and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. And let him that is on the housetop not go down into the house, neither enter _therein_, to take anything out of his house and let him that is in the field not turn back again for to take up his garment. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: for then shall be great tribulation, such as was not since the beginning of the world which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. For there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And then if any man shall say to you, Lo, here _is_ Christ; or, lo, _he is_ there; believe _him_ not: for false Christs and false prophets shall rise, and shall shew signs and wonders to seduce, if _it were_ possible, even the elect. But take ye heed: behold, I have foretold you all things. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, _he is_ in the secret chambers; believe _it_ not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together. CHAPTER LX. FEARFUL SIGNS AFTER THE GREAT TRIBULATION--PARABLE OF THE TEN VIRGINS. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and upon the earth distress of nations, with perplexity; the sea and the waves roaring: men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. And he spake to them a parable; Now learn a parable of the fig tree; behold the fig tree and all the trees: when his branch is yet tender, and putteth forth leaves, ye see and know of your own selves that summer is now nigh at hand. So likewise ye when ye see these things come to pass, know ye that the kingdom of God is nigh at hand, _even_ at the doors. Verily I say unto you, This generation shall not pass away, till all these things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and _so_ that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. But of that day and _that_ hour knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only. Take ye heed, watch and pray: for ye know not when the time is. But as the days of Noe _were_, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two _women shall be_ grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. _For the Son of man is_ as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly he find you sleeping. But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. And what I say unto you I say unto all, Watch. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed _is_ that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite _his_ fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for _him_, and in an hour that he is not aware of, and shall cut him asunder, and appoint _him_ his portion with the hypocrites: there shall be weeping and gnashing of teeth. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five _were_ foolish. They that _were_ foolish took their lamps, and took no oil with them. But the wise took oil in their vessels with their lamps. While the bridegroom tarried they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, _Not so_; lest there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh. CHAPTER LXI. PARABLE OF THE TALENTS--JUDGMENT OF THE NATIONS. For _the kingdom of heaven is_ as a man travelling into a far country, _who_ called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another, two, and to another, one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made _them_ other five talents. And likewise he that _had received_ two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, _thou_ good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents besides them. His lord said unto him, Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed: and I was afraid, and went and hid thy talent in the earth: lo, _there_ thou hast _that is_ thine. His lord answered and said unto him, _Thou_ wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed: Thou oughtest therefore to have put my money to the exchangers, and _then_ at my coming I should have received mine own with usury. Take therefore the talent from him, and give _it_ unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth _his_ sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed _thee_? or thirsty, and gave _thee_ drink? When saw we thee a stranger, and took _thee_ in? or, naked, and clothed _thee_? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done _it_ unto one of the least of these my brethren, ye have done _it_ unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did _it_ not to one of the least of these, ye did _it_ not to me. And these shall go away into everlasting punishment: but the righteous into life eternal. And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is _the feast of_ the Passover, and of unleavened bread: and the Son of man is betrayed to be crucified. CHAPTER LXII. COVENANT WITH JUDAS--JESUS WASHES HIS DISCIPLES' FEET. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtilty, and kill _him_. But they said, Not on the feast _day_, lest there be an uproar among the people: for they feared the people. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them, and said _unto them_, What will ye give me, and I will deliver him unto you? And when they heard _it_, they were glad, and promised to give him money. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity how he might conveniently betray him unto them in the absence of the multitude. And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called _the mount_ of Olives. And all the people came early in the morning to him in the temple for to hear him. Then came the first _day_ of the _feast_ of unleavened bread, when the passover must be killed; and he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover? And he said unto them, Go ye into the city, and behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water, follow him into the house where he entereth in. And wheresoever he shall go in, say ye to the goodman of the house, The Master saith my time is at hand; I will keep the passover at thy house with my disciples. Where is the guest-chamber, where I shall eat the passover with my disciples? And he will shew you a large upper room furnished _and_ prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them: and the disciples did as Jesus had appointed them; and they made ready the passover. And in the evening, when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup and gave thanks, and said, Take this, and divide _it_, among yourselves: for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's _son_, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; he riseth from supper, and laid aside his garments, and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe _them_ with the towel wherewith he was girded. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him. If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also _my_ hands and _my_ head. Jesus saith unto him, He that is washed needeth not save to wash _his_ feet, but is clean every whit: and ye are clean, but not all. For he knew who should betray him; therefore said he, Ye are not all clean. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for _so_ I am. If I then, _your_ Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord: neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. CHAPTER LXIII. THE LORD'S SUPPER INSTITUTED--PETER FOREWARNED. And as they were eating, the Lord Jesus the _same_ night in which he was betrayed, took bread, and gave thanks, and blessed _it_, and brake _it_, and gave _it_ to the disciples, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. But, behold, the hand of him that betrayeth me _is_ with me on the table. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed! I speak not of you all: I know whom I have chosen; but that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am _he_. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me: and he that receiveth me receiveth him that sent me. And as they sat and did eat, when Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you which eateth with me shall betray me. Then the disciples looked one on another, doubting of whom he spake. And they began to inquire among themselves, which of them it was that should do this thing. And they were exceeding sorrowful, and began every one of them to say unto him, one by one, Lord, is it I? And he answered and said unto them, It _is_ one of the twelve, that dippeth with me in the dish: the same shall betray me. The son of man goeth as it is written of him, but woe unto that man by whom the son of man is betrayed! it had been good for that man if he had not been born. Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus' breast saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a sop, when I have dipped _it_. And when he had dipped the sop, he gave _it_ to Judas Iscariot, _the son_ of Simon. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. Now no man at the table knew for what intent he spake this unto him. For some _of them_ thought, because Judas had the bag, that Jesus had said unto him, Buy _those things_ that we have need of against the feast; or, that he should give something to the poor. Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said. He then having received the sop went immediately out: and it was night. Therefore, when he was gone out, Jesus said, Now is the son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all _men_ know that ye are my disciples, if ye have love one to another. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now: but thou shalt follow me afterwards. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily I say unto thee, The cock shall not crow, till thou hast denied me thrice. And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye _shall_ not _be_ so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether _is_ greater, he that sitteth at meat, or he that serveth? _is_ not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. CHAPTER LXIV. JESUS COMFORTS HIS DISCIPLES--TEACHES LOVE TO EACH OTHER. And the Lord said, Simon, Simon, behold, Satan hath desired _to have_ you, that he may sift _you_ as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before thou shalt thrice deny that thou knowest me. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take _it_, and likewise _his_ scrip; and he that hath no sword, let him sell his garment, and buy one. For I say unto you, that this that is written must yet be accomplished in me. And he was reckoned among the transgressors: for the things concerning me have an end. And they said, Lord, behold, here _are_ two swords. And he said unto them, It is enough. After the same manner also _he took_ the cup, when he had supped, and when he had given thanks, he gave _it_ to them, saying, Drink ye all of it. And they all drank of it. And he said unto them This cup is the new testament in my blood, which is shed for many for the remission of sins: this do ye, as oft as ye drink _it_, in remembrance of me. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if _it were_ not _so_, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, _there_ ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou _then_, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I _am_ in the Father, and the Father in me: or else believe me for the very work's sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater _works_ than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do _it_. If ye love me keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; _Even_ the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless; I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I _am_ in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. These things have I spoken unto you, being _yet_ present with you. But the Comforter, _which is_ the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come _again_ unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye might believe. Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence. CHAPTER LXV. JESUS THE TRUE VINE--HATRED OF THE WORLD. I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every _branch_ that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye _are_ the branches; he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast _them_ into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments and abide in his love. These things have I spoken unto you, that my joy might remain in you, and _that_ your joy might be full. This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and _that_ your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another. If the world hate you, ye know that it hated me before _it hated_ you. If ye were of the world, the world would love his own: but because ye are not of the world but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But _this cometh to pass_, that the word might be fulfilled that is written in their law. They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, _even_ the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning. CHAPTER LXVI. JESUS FOREWARNS HIS DISCIPLES. These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believed not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, _that_ shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew _it_ unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew _it_ unto you. A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said _some_ of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me; and, Because I go to the Father? They said therefore, What is this that he saith, A little while? We cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give _it_ you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs; but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: for the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. His disciples saith unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. CHAPTER LXVII. JESUS PRAYS FOR HIS DISCIPLES--FORETELLS PETER'S DENIAL. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that the Son also may glorify thee: As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I have manifested thy name unto the men which thou gavest me out of the world; thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me: and they have received _them_, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we _are_. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them my word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, _art_ in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them: that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare _it_: that the love wherewith thou hast loved me may be in them, and I in them. [Illustration: Gorge of the Kidron.] When Jesus had spoken these words, and when they had sung an hymn, he came out, and went as he was wont, to the mount of Olives; and his disciples also followed him, over the brook Cedron. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee. Peter answered and said unto him, Though all _men_ shall be offended because of thee, _yet_ will I never be offended. And Jesus saith unto him, Verily I say unto thee, That this day, _even_ in this night, before the cock crow twice, thou shalt deny me thrice. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said all the disciples. CHAPTER LXVIII. THE AGONY OF JESUS IN THE GARDEN OF GETHSEMANE. Then cometh Jesus with them unto a place called Gethsemane, where was a garden, into the which he entered and his disciples. And when he was at the place, he said unto them, Pray that ye enter not into temptation. Sit ye here, while I go and pray yonder. And he was withdrawn from them about a stone's cast. And he took with him Peter and the two sons of Zebedee, James and John, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And he went a little farther, and kneeled down, and fell on his face on the ground, and prayed that, if it were possible, the hour might pass from him. And he said, Abba, Father, all things _are_ possible unto thee: O my Father, if it be possible, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, Simon, sleepest thou? What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed _is_ willing, but the flesh _is_ weak. He went away the second time, and prayed, and spake the same words: saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. And he left them, and went away again, and prayed the third time, saying the same words. And he cometh the third time to his disciples, and saith unto them, Sleep on now, and take _your_ rest: it is enough: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that doth betray me. And when he rose up from prayer and was come to his disciples, he found them sleeping for sorrow, and said unto them, Why sleep ye? rise and pray, lest ye enter into temptation. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. Judas then, having received a band _of men_ and officers from the chief priests and Pharisees, cometh thither with lanterns, and torches and weapons. And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders of the people. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am _he_. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am _he_, they went backward, and fell to the ground. Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am _he_: if therefore ye seek me, let these go their way. That the saying might be fulfilled, which he spake. Of them which thou gavest me have I lost none. CHAPTER LXIX. BETRAYAL OF JESUS--BROUGHT BEFORE THE HIGH PRIEST. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast, and lead _him_ away safely. And as soon as he was come, he goeth straightway and drew near unto Jesus to kiss him: and saith, Hail, Master, Master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Betrayest thou the Son of man with a kiss? Then came they, and laid hands on Jesus, and took him. When they, which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them that stood by (Simon Peter) with Jesus stretched out _his_ hand, and drew his sword, and struck a servant of the high priest's, and cut off his right ear. The servant's name was Malchus. And Jesus answered and said, Suffer ye thus far. And he touched his ear and healed him. Then said Jesus unto Peter, Put up thy sword into the sheath: for all they that take the sword shall perish with the sword: the cup which my Father hath given me, shall I not drink it? Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be? In that same hour, Jesus said unto the chief priests and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves for to take me? When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. And there followed him a certain young man, having a linen cloth cast about _his_ naked _body_; and the young men laid hold on him: and he left the linen cloth and fled from them naked. Then the band and the captain and officers of the Jews took Jesus and bound him, and led him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year. Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people. And they that had laid hold on Jesus led _him_ away to Caiaphas the high priest, and brought him into the high priest's house. And Simon Peter followed Jesus, and _so did_ another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest. But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. The high priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort: and in secret have I said nothing. Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. And when he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Now Annas had sent him bound unto Caiaphas the high priest. And with him were assembled all the chief priests and the elders and the scribes. And Peter followed him afar off, even into the palace of the high priest. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among the servants, and warmed himself at the fire, to see the end. CHAPTER LXX. JESUS EXAMINED BY THE SANHEDRIM--PETER DENIES HIM. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; but found none: yea, though many false witnesses came, _yet_ found they none: their witness agreed not together. At the last came two false witnesses, and bare false witness against him, saying, We heard him say, I am able to destroy the temple of God, that is made with hands, and within three days I will build another made without hands. But neither so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what _is it which_ these witness against thee? But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God, the Son of the Blessed? Jesus saith unto him, Thou hast said: nevertheless say I unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? And they all condemned him to be guilty of death. And the men that held Jesus mocked him, and smote _him_. And some began to spit on him, and to cover his face, and to buffet him. And when they had blindfolded him, they struck him on the face, and others smote _him_ with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee? And many other things blasphemously spake they against him. And as Peter was beneath in the palace, there cometh one of the maids of the high priest: (the damsel that kept the door;) and when she saw Peter, as he sat by the fire, warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. Art thou not also _one_ of this man's disciples? But he denied before _them_ all, saying, Woman, I know him not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. And the servants and officers stood there, who had made a fire of coals: for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. And after a little while, when he was gone out into the porch, another _maid_ saw him, and said unto them that were there, This is _one_ of them, this _fellow_ was also with Jesus of Nazareth. They said therefore unto him, Art not thou also _one_ of his disciples? And again he denied with an oath, I do not know the man. And about the space of an hour after, they that stood by said again to Peter, Surely, thou art _one_ of them: for thou art a Galileean, and thy speech agreeth _thereto_. One of the servants of the high priest, being _his_ kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him? But he began to curse and to swear, _saying_, I know not this man of whom ye speak. And immediately the second time, while he yet spake, the cock crew. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he went out, and wept bitterly. CHAPTER LXXI. EXAMINATION CONTINUED--JUDAS REPENTS--JESUS SCOURGED. And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: and if I also ask _you_, ye will not answer me, nor let _me_ go. Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. And they said, What need we any further witness? for we ourselves have heard of his own mouth. And straightway, when the morning was come, all the chief priests held a consultation with the elders of the people, and scribes, and the whole council, against Jesus, to put him to death: And when they had bound him, the whole multitude of them arose and led him away from Caiaphas unto the hall of judgment: and delivered him to Pontius Pilate the governor: and it was early. Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What _is that_ to us? see thou _to that_. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potters field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me. And they themselves went not into the judgment hall, lest they should be defiled, but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and saith unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death; that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault _at all_. But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Then cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber. Then Pilate therefore took Jesus, and scourged _him_. And the soldiers platted a crown of thorns, and put _it_ on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And _Pilate_ saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify _him_, crucify _him_. Pilate saith unto them, Take ye him, and crucify _him_: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power _at all_ against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cesar's friend: whosoever maketh himself a king speaketh against Cesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour. CHAPTER LXXII. JESUS BEFORE HEROD--MESSAGE TO PILATE FROM HIS WIFE. And Jesus stood before the governor: and they began to accuse him, saying, We found this _fellow_ perverting the nation, and forbidding to give tribute to Cesar, saying that he himself is Christ a King. And Pilate the governor, asked him, saying, Art thou the King of the Jews? And Jesus saith unto him, Thou sayest. And the chief priests accused him of many things: and when he was accused of the chief priests and elders, he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? hearest thou not how many things they witness against thee? And he answered him to never a word; insomuch that the governor marvelled greatly. Then said Pilate to the chief priests and _to_ the people, I find no fault in this man. And they were the more fierce, saying, He stireth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galileean. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long _season_, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked _him_, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. And he saith unto the Jews, Behold, your King! But they cried out, Away with _him_, away with _him_, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cesar. And Pilate, when he had called together the chief priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined _him_ before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod, for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release _him_. Now at _that_ feast the governor was wont to release unto the people one prisoner, whomsoever they desired. (For of necessity he must release one unto them at the feast.) And they had then a notable prisoner, called Barabbas, _which lay_ bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude crying aloud began to desire _him to do_ as he had ever done unto them. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ, the king of the Jews? For he knew that the chief priests had delivered him for envy. When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask, that he should rather release Barabbas unto them, and destroy Jesus. And they cried out all at once, saying, Away with this _man_, and release unto us Barabbas: (Who for a certain sedition made in the city, and for murder, was cast into prison.) Pilate therefore, willing to release Jesus, spake again to them. Whether of the twain will ye that I release unto you? They said Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? _unto him_ whom ye call the King of the Jews? And they cried out again, saying, Crucify _him_; let him be crucified. And the governor said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let _him_ go. And they were instant with loud voices, requiring that he might be crucified. And they cried out the more exceedingly, Crucify him. When Pilate saw that he could prevail nothing, but _that_ rather a tumult was made, he took water, and washed _his_ hands before the multitude, saying, I am innocent of the blood of this just person: see ye _to it_. Then answered all the people, and said, His blood _be_ on us, and on our children. And the voices of them and of the chief priests prevailed. And _so_ Pilate, willing to content the people, gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus, when he had scourged _him_, to their will, to be crucified. CHAPTER LXXIII. JESUS CRUCIFIED--HE PRAYS FOR HIS ENEMIES. Then the soldiers of the governor took Jesus into the common hall, called Pretorium; and gathered unto him the whole band _of soldiers_. And they stripped him, and put on him a scarlet robe. And when they had platted a crown of thorns, they put _it_ on his head, and a reed in his right hand: and they bowed the knee before him, and began to salute him, and mocked him, saying, Hail, King of the Jews! And they smote him on the head with a reed, and did spit upon him, and bowing _their_ knees worshipped him. And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And as they led him away, they laid hold upon one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus: him they compelled, and on him they laid the cross, that he might bear _it_ after Jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming, in the which they shall say, blessed _are_ the barren, and the wombs that never bare, and the paps that never gave suck. Then shall they begin to say to the mountains, Fall on us: and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry. And there were also two other malefactors, led with him to be put to death. And he bearing his cross went forth, and when they were come to a place called Golgotha, which is called Calvary, which is, being interpreted, the place of a skull, they gave him vinegar to drink mingled with gall: and when he had tasted _thereof_, he would not drink. There they crucified him, and two malefactors with him, one on the right hand, and the other on the left, and Jesus in the midst. Then said Jesus, Father, forgive them; for they know not what they do. And Pilate wrote a title, and put _it_ on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written, I have written. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also _his_ coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. These things therefore the soldiers did. And it was the third hour, and they crucified him. And sitting down they watched him there, and set up over his head his accusation. And the superscription of his accusation was written over, THIS IS JESUS THE KING OF THE JEWS. And with him they crucify two thieves; the one on his right hand, and the other on his left. And the scripture was fulfilled, which saith, And he was numbered with the transgressors. CHAPTER LXXIV. THE TWO THIEVES--JESUS THIRSTS--HE GIVES UP THE GHOST. And the people stood beholding. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest _it_ in three days, Save thyself. If thou be the Son of God, come down from the cross. Likewise also the chief priests mocking _him_, with the scribes and elders, and the rulers also with them derided _him_, saying, He saved others; himself he cannot save. Let him save himself, if he be Christ, the chosen of God. If he be the King of Israel, let him now come down from the cross, that we may see, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying, If thou be the King of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. The thieves also, which were crucified with him, cast the same in his teeth. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, to day shalt thou be with me in paradise. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the _wife_ of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own _home_. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And the sun was darkened, and about the ninth hour Jesus cried with a loud voice, saying, ELI, ELI, LAMA SABACHTHANI? which is, being interpreted, My God, my God, why hast thou forsaken me? And some of them that stood by, when they heard _it_, said, Behold, he calleth for Elias. After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and straightway one of them ran, and took a sponge, and filled _it_ with vinegar, and put _it_ on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. When Jesus therefore had received the vinegar, he said, It is finished. And the vail of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit! And having said thus, he bowed his head, and gave up the ghost. CHAPTER LXXV. JESUS TAKEN DOWN FROM THE CROSS--BURIED--TOMB SEALED. And, behold, the vail of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. And when the centurion, which stood over against him, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, that he so cried out, and gave up the ghost, they feared greatly, saying, Truly this was the Son of God. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all his acquaintance, and the women that followed Jesus from Galilee, ministering unto him, stood afar off, beholding these things; among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome, the mother of Zebedee's children; (who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and _that_ they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw _it_ bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced. And after this, when the even was come, because it was the preparation, that is, the day before the sabbath, there came a rich man of Arimathea named Joseph, an honorable counsellor, _and he was_ a good man, and a just: (the same had not consented to the counsel and deed of them;) _he was_ of Arimathea, a city of the Jews: who also himself waited for the kingdom of God, being a disciple of Jesus, but secretly for fear of the Jews. This _man_ went in boldly into Pilate, and begged that he might take away the body of Jesus. And Pilate marvelled if he were already dead; and calling _unto him_ the centurion, he asked him whether he had been any while dead. And when he knew _it_ of the centurion, then Pilate commanded the body to be delivered unto Joseph. He came therefore, and took the body of Jesus. And there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound _weight_. And when Joseph had taken the body down, he wrapped it in a clean linen cloth, with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore in his own new tomb which he had hewn out in the rock: because of the Jews' preparation _day_; for the sepulchre was nigh at hand: and he rolled a great stone to the door of the sepulchre and departed. And that day was the preparation and the sabbath drew on. And the women also, Mary Magdalene and the other Mary, _the mother_ of Joses, which came with him from Galilee, followed after, and sitting over against the sepulchre, beheld the sepulchre, and how his body was laid. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment. Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make _it_ as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch. CHAPTER LXXVI. THE RESURRECTION OF JESUS--SCENES, ETC. And when the sabbath was past, Mary Magdalene, and Mary the _mother_ of James, and Salome, had bought sweet spices, that they might come and annoint him. In the end of the sabbath, as it began to dawn towards the first _day_ of the week, came Mary Magdalene and the other Mary to see the sepulchre, at the rising of the sun. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead _men_. And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? And when they looked, they saw that the stone was rolled away: for it was very great. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said, Come, see the place where the Lord lay. And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him. But go your way quickly, and tell his disciples, and Peter, that he is risen from the dead; and behold, he goeth before you into Galilee; there shall ye see him, as he said unto you: lo, I have told you. And they went out quickly, and fled from the sepulchre, with fear and great joy; for they trembled and were amazed; and did run to bring his disciples word: neither said they anything to any _man_; for they were afraid. Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole him _away_ while we slept. And if this come to the governor's ears, we will persuade him, and secure you. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day. Now upon the first _day_ of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain _others_ with them. And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments: and as they were afraid, and bowed down _their_ faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen; remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, and returned from the sepulchre, and told all these things unto the eleven, and to all the rest. And their words seemed to them as idle tales, and they believed them not. CHAPTER LXXVII. MARY MAGDALENE AND OTHERS VISIT THE SEPULCHRE. The first _day_ of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre. Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith, unto them, They have taken away the Lord out of the sepulchre and we know not where they have laid him. It was Mary Magdalene, and Joanna, and Mary _the mother_ of James, and other _women that were_ with them, which told these things unto the apostles. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, _and looking in_, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home, (Peter) wondering in himself at that which was come to pass. But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, _and looked_ into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, Why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. (Now when _Jesus_ was risen early the first _day_ of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.) And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni: which is to say, Master. Jesus said unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and _to_ my God, and your God. _And_ she went and told the disciples that had been with him, as they mourned and wept, that she had seen the Lord, and _that_ he had spoken these things unto her. And they, when they had heard that he was alive, and had been seen of her, believed not. CHAPTER LXXVIII. JOURNEY TO EMMAUS--INCREDULITY OF THOMAS. After that he appeared in another form unto two of them, that same day, as they walked, and went into the country, to a village called Emmaus, which was from Jerusalem _about_ threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed _together_ and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications _are_ these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering, said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found _it_ even so as the women had said: but him they saw not. Then said he unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed _it_, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things _were done_ in the way, and how he was known of them in breaking of bread: neither believed they them. And as they thus spake, the same day at evening, being the first _day_ of the week, when the doors were shut where the disciples were assembled for fear of the Jews, Jesus himself stood in the midst of them, and saith unto them, Peace _be_ unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them _his_ hands, and _his_ feet, and his side. Then were the disciples glad when they saw the Lord. And while they yet believed not for joy, and wondered, he said unto them. Have ye here any meat? And they gave him a piece of broiled fish, and of an honeycomb. And he took _it_, and did eat before them. Then said Jesus to them again, Peace _be_ unto you: as _my_ Father hath sent me, even so send I you. And when he had said this, he breathed on _them_, and said unto them, Receive ye the holy Ghost. Whose soever sins ye remit, they are remitted unto them; _and_ whose soever _sins_ ye retain, they are retained. But Thomas, one of the twelve, called Dydimus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But, he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: _then_ came Jesus, the doors being shut, and stood in the midst, as they sat at meat, and said, Peace be unto you; and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust _it_ into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God. Jesus said unto him, Thomas, because thou hast seen me, thou hast believed: blessed _are_ they that have not seen, and _yet_ have believed. And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. Then said Jesus unto them, Be not afraid; go tell my brethren that they go into Galilee, and there shall they see me. CHAPTER LXXIX. JESUS APPEARS TO THE ELEVEN; THEN TO FIVE HUNDRED BRETHREN AT ONCE. Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. [Illustration: Sea of Galilee.] And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, _even_ unto the end of the world. Amen. After that he was seen of above five hundred brethren at once. After these things Jesus showed himself again to the disciples at the sea of Tiberias; and on this wise shewed he _himself_. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the _sons_ of Zebedee, and two other of his disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have ye any meat? They answered him, No, And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. Therefore that disciple whom Jesus loved saith unto Peter, it is the Lord. Now when Simon Peter heard that it was the Lord, he girt _his_ fisher's coat _unto him_, (for he was naked,) and did cast himself into the sea. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. Jesus saith unto them, Come _and_ dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise. This is now the third time that Jesus shewed himself to his disciples, after that he was risen from the dead. So when they had dined, Jesus saith to Simon Peter, Simon, _son_ of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him the second time, Simon, _son_ of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, _son_ of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry _thee_ whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? Peter seeing him, saith to Jesus, Lord, and what _shall_ this man _do_? Jesus saith unto him, If I will that he tarry till I come, what _is that_ to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what _is that_ to thee? This is the disciple which testifieth of these things: and wrote these things: and we know that his testimony is true. After that he was seen of James. CHAPTER LXXX. THE ASCENSION OF JESUS--INCIDENTS. And (_Jesus_), being assembled together with _them_, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, _saith he_, ye have heard of me. And he said unto them, These _are_ the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the Law of Moses, and _in_ the prophets, and _in_ the Psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you; but tarry ye in the city of Jerusalem, until ye be endued with power from on high. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. And he led them out as far as to Bethany, and he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and while they beheld, he was taken up; and a cloud received him out of their sight; he was received up into heaven, and sat on the right hand of God. And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. And they worshipped him, and returned to Jerusalem with great joy: from the mount called Olivet, which is from Jerusalem a sabbath day's journey; and were continually in the temple, praising and blessing God. Amen. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the son of God; and that believing ye might have life through his name. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. And they went forth, and preached every where, the Lord working with _them_, and confirming the word with signs following. Amen. CONCLUSION. Jesus has now conquered death, and ascended, where "He ever liveth to make intercession for us." We no more mark his footsteps, or hear his voice amid the hills and valleys of the Promised Land; but in the groves of immortal bliss, he is worshipped by adoring angels, and by the "spirits of just men made perfect." There, Moses and Elias, Peter, James and John, "walk with him in white," and in a more exalted sense than, when on the Mount of Transfiguration, exclaim, "Master, it is good for us to be here." And with these, "The saints of all ages in harmony meet, Their Saviour and brethren transported to greet; While the anthems of rapture unceasingly roll, And the smile of our Jesus is the feast of the soul." But while we linger on these mortal shores, other words, from the lips of Jesus, still fall upon our ears. When Paul was on his way to the feast of the Passover at Jerusalem, he tarried for a brief space at Ephesus. Here he called together the elders of the church, and gave them an account of his labors, and exhorted them to diligence in the cause of their Master. And in that memorable farewell address, while urging upon the strong the duty of supporting the weak, he enforces his doctrine, by reminding them of the "words of the Lord Jesus," where he says, It is more blessed to give than to receive. John was banished to the Isle of Patmos, for the word of God, and the testimony of Jesus. In a vision, he saw one like unto the Son of man, walking in the midst of the seven golden candlesticks. His hair was like wool, white as snow; his eyes as a flame of fire; his feet like fine brass, as if they burned in a furnace; and his voice like the sound of many waters. In his right hand were seven stars: and out of his mouth went a two edged sword: and his countenance _was_ as the sun shining in his strength. And when John saw him, he fell at his feet as one dead. But Jesus laid his right hand upon him saying: Fear not; I am the first and the last: _I am_ he that liveth, and was dead; and, behold, I am alive forever more, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter; the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candlesticks which thou sawest are the seven churches. And these are the words which he commanded John to write to the angels, or ministers, of the seven churches. To the church in Ephesus, write: I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles and are not, and hast found them liars: and hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. Nevertheless I have _somewhat_ against thee, because thou hast left thy first love. Remember, therefore from whence thou art fallen, and repent, and do thy first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. To the church of Smyrna, write: I know thy works, and tribulation, and poverty, but thou art rich; and _I know_ the blasphemy of them which say they are Jews, and are not, but _are_ the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast _some_ of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. To the church in Pergamos, write: I know thy works, and where thou dwellest, _even_ where Satan's seat _is_: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas _was_ my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. To the church at Thyatira, write: I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last _to be_ more than the first. Notwithstanding, I have a few things against thee, because thou sufferest that woman, Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death: and all the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have _already_, hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations; and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers, even as I received of my Father; and I will give him the morning star. To the church in Sardis, write: I know thy works, that thou hast a name that thou livest, and art dead. Be watchful and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis which have not defiled their garments, and they shall walk with me in white, for they are worthy. To the church in Philadelphia, write: I know thy works. Behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the Synagogue of Satan, which say they are Jews, and are not, but do lie; behold I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly; hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, _which is_ new Jerusalem, which cometh down out of heaven from my God; and _I will write upon him_ my new name. To the church of the Laodiceans, write: I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and _that_ the shame of thy nakedness do not appear; and anoint thine eyes with eye salve, that thou mayest see. As many as I love, I rebuke and chasten; be zealous, therefore, and repent. Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. John in his vision saw also a new heaven and a new earth; and there was no more sea. For the former things were passed away. And Jesus who sat upon the throne, said: Behold, I make all things new. And he said to John: Write: for these words are true and faithful. It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And John saw the holy city, with its jasper walls, its golden streets, and gates of pearl; its crystal river, and tree of life, with its perpetual fruits and healing leaves; and the light of the city was the glory of the Lamb. And he spake to John and said, I, Jesus, have sent mine angel to testify unto you these things, in the churches. I am the root and the offspring of David, _and_ the bright and morning star. And the Spirit and the bride say, come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. For I testify unto every one that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and _from_ the things which are written in this book. He which testifieth these things saith, Surely I come quickly: Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen. INDEX MATTHEW. CHAP. III. VERSES. PAGE. 13 to 16 16 CHAP. IV. 1 to 8 17 9 " 11 18 12 " 20 36 21, 22 37 23 to 25 39 CHAP. V. 1 to 3 39 4 " 13 40 14 " 19 41 20 " 24 42 25 " 30 43 31 " 36 44 37 " 45 45 46 " 48 46 CHAP. VI. 1, 2 46 3 to 7 47 8 " 16 48 17 " 23 49 24 " 29 50 30 " 34 51 CHAP. VII. 1 to 6 52 7 " 14 53 15 " 22 54 23 " 29 55 CHAP. VIII. 1 55 2 to 4 57 7 " 9 78 10 " 13 79 14 " 17 38 18 " 22 105 23 to 27 106 28, 29 107 30 to 34 108 CHAP. IX. 1, 10 to 13 109 2, 4, 8, 9 59 14 to 18 110 19, 20 111 22 to 24 112 26 " 30 113 31 " 34 114 35 " 38 115 CHAP. X. 1, 5 115 2 to 4 72 6 " 14 116 15 " 20 117 21 " 26 118 27 " 35 119 36 " 42 120 CHAP. XI. 1 121 2 80 5 to 8 81 9 " 15 82 16 " 21 83 22 " 27 84 28 " 30 85 CHAP. XII. 1, 2, 4 68 5, 6, 7, 9, 10 69 11 to 13 70 15, 17 " 21 71 22 to 27 88 28 " 32 89 33 " 37 90 38 " 42 91 43 " 48 92 49, 50 93 CHAP. XIII. 1, 2, 4, 5 93 5, 10, 11, 12 94 13 to 17 95 18 99 19 100 24 to 80 96 31 97 32, 33, 35 98 36 to 41 102 42 " 48 103 49 " 52 104 53 105 54 to 57 114 58 115 CHAP. XIV. 1, 2 121 2 to 4 135 5 " 9 136 7, 8 122 10 to 12 123 15, 16 124 27 to 33 127 35 128 CHAP. XV. 12 to 16 137 17 " 20 138 21 " 25 139 27 " 29 140 29 " 31, 33 to 36 141 37 " 39 142 CHAP. XVI. 1 to 3 142 4 to 9 143 10, 11 144 12 to 14 145 16 " 21 146 22, 23, 26 147 27 148 CHAP. XVII. 1 to 6 149 7, 9 to 12 150 13 to 17 151 18 " 20 152 21 " 23 153 24 " 27 154 CHAP. XVIII. 1 to 3 157 4 " 8 158 9 " 15 159 16 " 20 160 21 " 28 161 29 " 35 162 CHAP. XIX. 1 237 2 238 3 to 5 242 6 " 9 243 10 " 13 244 15 " 18 245 19 " 24 246 25, 27 to 29 247 CHAP. XX. 1 to 7 248 8 " 13 249 14 " 18 250 19, 20, 22 251 23, 24 252 CHAP. XXI. 1 to 3 260 4 " 8 261 9 262 10, 11, 14 to 16 263 17 to 22 266 12 267 23 to 25 269 28 " 32 270 33 " 35 271 40 " 42 272 43 " 46 273 CHAP. XXII. 1 to 6 274 7 " 13 275 14 " 21 276 22 " 25, 28 277 30, 33 278 34 to 36, 38 to 40 279 41 " 43 280 46 281 CHAP. XXIII. 1 to 6 284 7 " 14 285 15 " 20 286 21 " 27 287 28 " 34 288 35 " 39 289 CHAP. XXIV. 1 to 3 290 4 " 8 291 9, 10 292 11 to 15 293 20, 21 294 26 to 29 296 30 " 32 297 34, 35 298 36, 37 to 42 299 43 to 47 300 48 " 51 301 CHAP. XXV. 1 to 5 301 6 " 13 302 4 " 19 303 20 " 24 304 25 " 31 305 32 " 37 306 38 " 44 307 45, 46 308 CHAP. XXVI. 6 to 8 258 10, 12, 13 259 15 to 17 309 18, 19 310 26 313 22 to 24 314 25 315 27 to 28 319 29 320 31 337 32, 33, 35, 36 338 37 to 41 339 42, 44, 45, 46 340 47 341 48 to 51 342 52 " 56 343 57 344 58 to 61 345 63 " 68 346 70 " 72, 75 347 CHAP. XXVII. 1 348 2 to 9 349 11 " 13 352 14 353 15 to 17, 19 to 22 354 24 " 25 355 27 " 29, 32 356 33 " 34 357 35 " 37 358 40 " 44 359 46 360 48, 49 361 51 to 56 362 57, 58 363 59 to 66 364 CHAP. XXVIII. 1 to 6 365 7, 8, 11 to 15 366 9, 10, 16 to 19 374 20 375 MARK. CHAP. I. 9, 11 16 13 17 14, 15, 17 36 19 to 22, 26 to 28 37 29 " 33, 35 to 38 38 39 39 40, 41, 45 57 45 58 CHAP. II. 1 to 5 58 6 " 13 59 14 to 18 60 19 " 21 61 25, 26 68 27, 28 69 CHAP. III. 1, 2 69 4, 6 70 7 to 12 71 13 " 15, 17, 19 72 24 " 26 88 28 " 30 89 32 92 34 93 CHAP. IV. 1 to 4 93 7 " 8 94 10 " 13 99 14 " 17 100 18 " 23 101 24 " 25 102 26 " 31 97 32 " 34 98 35 105 36 to 41 106 CHAP. V. 1, 3 to 7 107 11 to 16, 18, 19 108 20 " 21 109 22, 23 110 24, 26, 29 to 32 111 33 to 39 112 40 " 43 113 CHAP. VI. 1 to 2 114 4 " 7 115 8, 9 116 12 to 15 121 16 " 27 122 29 " 34 123 35 " 38 124 39 " 41, 43 125 45 " 48 126 50 " 52 127 53 " 56 128 CHAP. VII. 1 to 5, 9 135 11 " 13, 8 136 14 " 17 137 18 " 23 138 24 " 27 139 28 " 37 140 CHAP. VIII. 1 to 3 141 6, 7, 9, 10, 11 142 12 to 15 143 17 " 21 144 22 " 27 145 29 146 31 to 36 147 38 148 CHAP. IX. 1 148 2 to 4, 6 149 8 to 10, 12, 13 150 14 " 18, 20 151 21 " 28 152 29 " 31 153 32 154 33 to 38 155 39 " 45 156 46 " 50 157 CHAP. X. 1 237 3 to 6 242 10 " 12 243 13 " 15 244 16 " 19 245 20, 21, 23, 24 246 26, 27, 29, 30 247 31 248 32, 33 250 34 to 37 251 39 " 45 252 46 " 49 253 CHAP. XI. 2, 3 260 4, 6, 7 261 10 262 11 263 12 to 14 266 15 to 23 267 24 " 26 268 27, 28, 30 to 33 269 CHAP. XII. 2 to 5 271 6 272 12 273 13 to 15 276 19, 23, 24 277 26, 27 278 28 to 30 279 31 " 35 280 36 " 41 281 42 " 44 282 CHAP. XIII. 1 to 4 290 9 291 10 292 15 to 16 294 19 " 23 295 27, 28 297 29, 32 298 33, 34 299 35 to 37 300 CHAP. XIV. 1 308 3 to 5 258 6 " 9 259 11 " 13 309 14 " 17 310 18 " 20 314 23 319 26 337 30, 31 338 33, 35, 36, 37 339 39 to 41 340 43 341 44, 45, 47 342 51, 52 343 53, 54, 56 to 60 345 61, 64 to 67 346 68 to 72 347 CHAP. XV. 1 348 3, 4 352 6 to 11 354 12 " 15 355 16, 18 to 21 356 22 357 25 to 28 358 29, 30, 32 359 33 to 35 360 39 " 41 362 42 " 45 363 46, 47 364 CHAP. XVI. 1 to 6 365 7 " 8 366 9 368 10 to 12 369 13 371 14 373 15 380 16 to 19 381 20 382 LUKE. CHAP. III. 21, 22 16 CHAP. IV. 1, 2, 4, 5, 6, 9 to 12 17 6, 7 18 14 to 16 33 17 " 24 34 25 " 30 35 31 36 32 to 37 37 38 " 42 38 42, 43 39 CHAP. V. 1 to 8 56 9 " 12 57 15 " 19 58 21, 25, 26, 27 59 27 " 30, 33, 34 60 36 " 39 61 CHAP. VI. 1 to 4 68 6 " 8 69 9, 11 70 12 to 15, 17 to 19 72 20 " 26 73 27 " 34 74 35 " 38 75 39 " 43 76 44 " 49 77 CHAP. VII. 1 to 9 78 10 79 11 to 18 80 19 " 22, 24, 25 81 28, 29 82 30 to 35 83 36 " 38 85 39 " 44 86 45 " 50 87 CHAP. VIII. 1 to 3 87 4 " 5 93 6 " 8 94 11 " 13 100 14 " 17 101 18 102 19 to 21 104 22 " 25 106 26 " 31 107 34 " 38 108 39 " 40 109 42, 43, 45 to 47 111 48, 50 " 52 112 53, 55, 56 113 CHAP. IX. 1 to 2 115 3 116 6 to 9 121 10 123 11, 12 124 13, 14 125 18 145 19, 20 146 23, 25 147 26 148 28 to 35 149 36, 37 150 38, 41 151 42 152 43, 44 153 45, 46 154 47 to 50 155 51 " 60 189 61, 62 190 CHAP. X. 1 to 4 190 5 " 11 191 12 " 19 192 20 " 24 193 25 " 31 194 32 " 37 195 38 " 42 196 CHAP. XI. 1, 2 196 3 to 9 197 10 " 17 198 20 " 24 199 25 " 29 200 30 " 34 201 35 " 42 202 43 " 49 203 50 " 54 204 CHAP. XII. 1 to 5 205 6 " 11 206 12 " 18 207 19 " 26 208 27 " 33 209 34 " 39 210 40 " 46 211 47 " 52 212 53 " 58 213 59 214 CHAP. XIII. 1 to 4 214 5 " 12 215 13 " 19 216 20 " 26 217 27 " 33, 34, 35 218 CHAP. XIV. 1 219 2 to 10 220 11 " 16 221 17 " 22 222 23 " 29 223 30 " 35 224 CHAP. XV. 1 to 7 225 8 " 13 226 14 " 20 227 21 " 27 228 28 " 32 229 CHAP. XVI. 1 to 5 230 6 " 11 231 12 " 17 232 18 " 24 233 25 " 30 234 31 235 CHAP. XVII. 1 to 4 235 5 " 10 236 11 " 19 237 20 " 26 238 27 " 34 239 35 " 37 240 CHAP. XVIII. 1 to 4 240 5 " 11 241 12 " 14 242 15 244 31 250 34 251 35 to 43 253 CHAP. XIX. 1 253 2 to 5 254 6 " 14 255 15 " 21 256 22 " 27 257 28 258 29, 30 260 32 to 38 261 39 " 44 262 45, 47, 48 267 CHAP. XX. 1, 2, 6 268 9 to 12 271 13 " 17 272 19 273 20 276 26 to 35 277 36, 38, 39, 40 278 42 to 45 281 CHAP. XXI. 1 281 4 282 5 to 7 290 8 " 12 291 15 " 16 292 16 " 19 293 20 " 23 294 24 295 25 296 26, 28, 29 297 30 to 32, 34 to 36 298 37, 38 309 CHAP. XXII. 2 to 4, 6 to 10 309 14 " 17 310 19, 21, 22 313 23 314 24 to 30 317 31 " 35 318 36 " 38 319 39 337 40 338 41 to 44 339 45 340 47 to 49, 51 342 52, 53 343 54 344 55 345 56, 63 to 65 346 57 to 61 347 66 " 71 348 CHAP. XXIII. 1 348 2, 3 352 4 to 14 353 15 " 20 354 21 " 25 355 26 " 29 356 30 " 34 357 35 " 39 359 40 " 43, 45 360 48, 49 362 50 to 52 363 54 " 56 364 CHAP. XXIV. 1 to 6 366 7 " 11 367 12 368 13 369 15 to 25 370 26 " 36 371 37 " 43 372 44 " 47 379 48 " 50 380 51, 52 381 53 382 JOHN. CHAP. I. 19 to 23 18 24 " 38 19 39 " 47 20 48 " 51 21 CHAP. II. 1 to 9 22 10 " 20 23 20 " 25 24 CHAP. III. 1 to 6 24 6 " 13 25 14 " 21 26 22 " 30 27 31 " 36 28 CHAP. IV. 1 to 9 28 10 " 16 29 17 " 24 30 25 " 36 31 37 " 45 32 46 " 54 33 CHAP. V. 1 to 9 62 10 " 19 63 20 " 24 64 25 " 32 65 33 " 41 66 42 " 45 67 CHAP. VI. 1, 2 123 3 to 7 124 8 " 13 125 14 " 19 126 21 127 22 to 24 128 25 " 30 129 40 " 46 131 47 " 55 132 56 " 64 133 65 " 71 134 CHAP. VII. 1 153 2 to 8 163 9 " 21 164 22 " 29 165 30 " 39 166 40 " 53 167 CHAP. VIII. 1 167 2 to 10 168 11 " 16 169 17 " 24 170 25 " 31 171 32 " 40 172 41 " 46 173 47 " 55 174 56 " 59 175 CHAP. IX. 1 to 3 175 4 " 16 176 17 " 29 177 30 " 41 178 CHAP. X. 1 to 5 179 6 " 13 180 14 " 24 181 25 " 32 182 33 " 42 183 CHAP. XI. 1 to 9 184 10 " 21 185 22 " 38 186 39 " 42 187 43 " 54 188 55 " 57 258 CHAP. XII. 1 to 6 258 7, 9 to 11 259 12, 13 260 14 to 18 261 19 263 20 to 27 264 28 " 36 265 37 " 50 282 CHAP. XIII. 1 to 10 311 11 " 17 312 18 " 19 313 20 " 22 314 23 " 32 315 33 " 38 316 CHAP. XIV. 1 to 7 320 8 " 14 321 15 " 22 322 23 " 28 323 29 " 31 324 CHAP. XV. 1, 2 324 3 to 9 325 10 " 16 326 17 " 23 327 24 " 27 328 CHAP. XVI. 1, 2 328 3 to 9 329 10 " 17 330 18 " 23 331 24 " 31 332 32, 33 333 CHAP. XVII. 1, 2 333 3 to 9 334 10 " 15 335 16 " 23 336 24 " 26 337 CHAP. XVIII. 1 337 2, 3 340 10, 11 342 12 to 16, 19 to 23 344 24 345 17 346 18, 25, 26 347 28 348 29 to 32 349 33 " 38 350 39, 40 351 CHAP. XIX. 1 to 11 351 12 " 14 352 15 353 16 355 17 to 21 358 25 " 27 360 28 " 30 361 31 362 32 to 39 363 40 " 42 364 CHAP. XX. 1 to 5 367 6 " 16 368 17 " 18 369 19 371 20 to 22 372 23 " 29 373 30 " 31 382 CHAP. XXI. 1 to 6 375 7 " 15 376 16 " 18 377 19 " 24 378 25 382 MISCELLANEOUS. ACTS. 1: 4 379 1: 5 to 8 280 1: 9 " 11 381 1:12 382 20:35 384 1 COR. 11:23, 24 313 11:25 319 15: 6 375 15: 7 378 REV. 1:17 to 20 & 2: 1 to 5 385 2: 6 to 13 386 2:14 " 20 387 2:21 " 27 388 2:28, 29 & 3: 1 to 8 389 3: 9 to 12 390 3:13 " 20 391 3:21, 22 & 2: 5 to 8 392 22:16 to 19 393 22:20 394 TRANSCRIBER'S NOTES The following corrections have been made to the text: Page 5: LXXIV.[original has XXIV.] The two Thieves Page 16: "Thou art my beloved son, in whom I am well pleased."[quotation mark missing in original] Page 30: Sir, I perceive[original has percieve] that thou art a prophet. Page 123: JESUS FEEDS FIVE THOUSAND[original has extraneous hyphen] Page 124: when it was evening, his disciples[original has diciples] Page 165: know this man whence he is,[original has a period] but when Page 165: no man knoweth whence he is.[original has a comma] Page 185: in the grave four days already.[period missing in original] Page 194: and fell among thieves[original has theives] Page 267: Jesus answering[original has anwering] saith unto them Page 344: took Jesus and bound him, and led[original has lead] him away Page 349: Then said Pilate unto[original has uuto] them Page 383: "[quotation mark missing in original]The saints of all ages Page 399: CHAP. XVIII.[period missing in original] Page 399: CHAP. XIX.[period missing in original] Page 400: 7, 9[original has extraneous comma] to 11 
21112	----	THE CAUSES OF THE CORRUPTION OF THE TRADITIONAL TEXT OF THE HOLY GOSPELS BEING THE SEQUEL TO _THE TRADITIONAL TEXT OF THE HOLY GOSPELS_ BY THE LATE JOHN WILLIAM BURGON, B. D. DEAN OF CHICHESTER ARRANGED, COMPLETED, AND EDITED BY EDWARD MILLER, M. A. WYKEHAMICAL PREBENDARY OF CHICHESTER LONDON GEORGE BELL AND SONS CAMBRIDGE: DEIGHTON, BELL AND CO. 1896. 'Tenet ecclesia nostra, tenuitque semper firmam illam et immotam Tertulliani regulam "Id verius quod prius, id prius quod ab initio." Quo propius ad veritatis fontem accedimus, eo purior decurrit Catholicae doctrinae rivus.' Cave's _Proleg._ p. xliv. 'Interrogate de semitis antiquis quae sit via bona, et ambulate in ea.'--Jerem. vi. 16. 'In summa, si constat id verius quod prius, id prius quod ab initio, id ab initio quod ab Apostolis; pariter utique constabit, id esse ab Apostolis traditum, quod apud Ecclesias Apostolorum fuerit sacrosanctum.'--Tertull. _adv. Marc._ l. iv. c. 5. PREFACE The reception given by the learned world to the First Volume of this work, as expressed hitherto in smaller reviews and notices, has on the whole been decidedly far from discouraging. All have had some word of encomium on our efforts. Many have accorded praise and signified their agreement, sometimes with unquestionable ability. Some have pronounced adverse opinions with considerable candour and courtesy. Others in opposing have employed arguments so weak and even irrelevant to the real question at issue, as to suggest that there is not after all so much as I anticipated to advance against our case. Longer examinations of this important matter are doubtless impending, with all the interest attaching to them and the judgements involved: but I beg now to offer my acknowledgements for all the words of encouragement that have been uttered. Something however must be said in reply to an attack made in the _Guardian_ newspaper on May 20, because it represents in the main the position occupied by some members of an existing School. I do not linger over an offhand stricture upon my 'adhesion to the extravagant claim of a second-century origin for the Peshitto,' because I am content with the companionship of some of the very first Syriac scholars, and with the teaching given in an unanswered article in the _Church Quarterly Review_ for April, 1895. Nor except in passing do I remark upon a fanciful censure of my account of the use of papyrus in MSS. before the tenth century--as to which the reviewer is evidently not versed in information recently collected, and described for example in Sir E. Maunde Thompson's Greek and Latin Palaeography, or in Mr. F. G. Kenyon's Our Bible and the Ancient Manuscripts, and in an article in the just mentioned Review which appeared in October, 1894. These observations and a large number of inaccuracies shew that he was at the least not posted up to date. But what will be thought, when attention is drawn to the fact that in a question whether a singular set of quotations from the early Fathers refer to a passage in St. Matthew or the parallel one in St. Luke, the peculiar characteristic of St. Matthew--'them that persecute you'--is put out of sight, and both passages (taking the lengthened reading of St. Matthew) are represented as having equally only four clauses? And again, when quotations going on to the succeeding verse in St. Matthew (v. 45) are stated dogmatically to have been wrongly referred by me to that Evangelist? But as to the details of this point in dispute, I beg to refer our readers to pp. 144-153 of the present volume. The reviewer appears also to be entirely unacquainted with the history of the phrase [Greek: monogenês Theos] in St. John i. 18, which, as may be read on pp. 215-218, was introduced by heretics and harmonized with Arian tenets, and was rejected on the other side. That some orthodox churchmen fell into the trap, and like those who in these days are not aware of the pedigree and use of the phrase, employed it even for good purposes, is only an instance of a strange phenomenon. We must not be led only by first impressions as to what is to be taken for the genuine words of the Gospels. Even if phrases or passages make for orthodoxy, to accept them if condemned by evidence and history is to alight upon the quicksands of conjecture. A curious instance of a fate like this has been supplied by a critic in the _Athenaeum_, who, when contrasting Dean Burgon's style of writing with mine to my discredit, quotes a passage of some length as the Dean's which was really written by me. Surely the principle upheld by our opponents, that much more importance than we allow should be attributed to the 'Internal evidence of Readings and Documents,' might have saved him from error upon a piece of composition which characteristically proclaimed its own origin. At all events, after this undesigned support, I am the less inclined to retire from our vantage ground. But it is gratifying on all accounts to say now, that such interpolations as in the companion volume I was obliged frequently to supply in order to fill up gaps in the several MSS. and in integral portions of the treatise, which through their very frequency would have there made square brackets unpleasant to our readers, are not required so often in this part of the work. Accordingly, except in instances of pure editing or in simple bringing up to date, my own additions or insertions have been so marked off. It will doubtless afford great satisfaction to others as well as the admirers of the Dean to know what was really his own writing: and though some of the MSS., especially towards the end of the volume, were not left as he would have prepared them for the press if his life had been prolonged, yet much of the book will afford, on what he regarded as the chief study of his life, excellent examples of his style, so vigorously fresh and so happy in idiomatic and lucid expression. But the Introduction, and Appendix II on 'Conflation' and the 'Neutral Text,' have been necessarily contributed by me. I am anxious to invite attention particularly to the latter essay, because it has been composed upon request, and also because--unless it contains some extraordinary mistake--it exhibits to a degree which has amazed me the baselessness of Dr. Hort's theory. The manner in which the Dean prepared piecemeal for his book, and the large number of fragments in which he left his materials, as has been detailed in the Preface to the former volume, have necessarily produced an amount of repetition which I deplore. To have avoided it entirely, some of the MSS. must have been rewritten. But in one instance I discovered when it was too late that after searching for, and finding with difficulty and treating, an example which had not been supplied, I had forestalled a subsequent examination of the same passage from his abler hand. However I hope that in nearly all, if not all cases, each treatment involves some new contribution to the question discussed; and that our readers will kindly make allowance for the perplexity which such an assemblage of separate papers could not but entail. My thanks are again due to the Rev. G. H. Gwilliam, B.D., Fellow of Hertford College, for much advice and suggestion, which he is so capable of giving, and for his valuable care in looking through all the first proofs of this volume; to 'M. W.,' Dean Burgon's indefatigable secretary, who in a pure labour of love copied out the text of the MSS. before and after his death; also to the zealous printers at the Clarendon Press, for help in unravelling intricacies still remaining in them. This treatise is now commended to the fair and candid consideration of readers and reviewers. The latter body of men should remember that there was perhaps never a time when reviewers were themselves reviewed by many intelligent readers more than they are at present. I cannot hope that all that we have advanced will be finally adopted, though my opinion is unfaltering as resting in my belief upon the Rock; still less do I imagine that errors may not be discovered in our work. But I trust that under Divine Blessing some not unimportant contribution has been made towards the establishment upon sound principles of the reverent criticism of the Text of the New Testament. And I am sure that, as to the Dean's part in it, this trust will be ultimately justified. EDWARD MILLER. 9 Bradmore Road, Oxford: _Sept._ 2, 1896. CONTENTS. INTRODUCTION. The Traditional Text--established by evidence--especially before St. Chrysostom--corruption--early rise of it--Galilee of the Gentiles--Syrio-Low-Latin source--various causes and forms of corruption. pp. 1-9 CHAPTER I. General Corruption. § 1. Modern re-editing--difference between the New Testament and other books--immense number of copies--ordinary causes of error--Doctrinal causes. § 2. Elimination of weakly attested readings--nature of inquiry. § 3. Smaller blemishes in MSS. unimportant except when constant. § 4. Most mistakes arose from inadvertency: many from unfortunate design. pp. 10-23 CHAPTER II. Accidental Causes of Corruption. I. Pure Accident. § 1. St. John x. 29. § 2. Smaller instances, and Acts xx. 24. § 3. St. Luke ii. 14. § 4. St. Mark xv. 6; vii. 4; vi. 22. § 5. St. Mark viii. 1; vii. 14--St. John xiii. 37. pp. 24-35 CHAPTER III. Accidental Causes of Corruption. II. Homoeoteleuton. St. Luke ii. 15--St. John vi. 11; vi. 55--St. Matt. xxiii. 14; xix. 9--St. Luke xvi. 21. pp. 36-41 CHAPTER IV. Accidental Causes of Corruption. III. From Writing in Uncials. § 1. St. John iv. 35-36. § 2. St. Luke xv. 17--St. John v. 44. § 3. Acts xxvii. 14--St. John iv. 15--St. Luke xvii. 37--St. Matt. xxii. 23--and other passages. § 4. St. John v. 4--St. Luke xxiii. 11--St. Matt. iv. 23. § 5. 2 St. Peter i. 31--Heb. vii. 1. § 6. St. Matt. xxvii. 17. pp. 42-55 CHAPTER V. Accidental Causes of Corruption. IV. Itacism. § 1. Various passages--St. John xii. 1, 2; 41. § 2. Rev. i. 5--Other passages--St. Mark vii. 19. § 3. St. Mark iv. 8. § 4. Titus ii. 5. pp. 56-66 CHAPTER VI. Accidental Causes of Corruption. V. Liturgical Influence. § 1. Lectionaries of the Church--Liturgical influence--Antiquity of the Lectionary System. § 2. St. John xiv. 1--Acts iii. 1--Last Twelve Verses of St. Mark. § 3. St. Luke vii. 31; ix. 1--Other passages. § 4. St. Mark xv. 28. § 5. Acts iii. 1--St. Matt. xiii. 44; xvii. 23. § 6. St. Matt vi. 13 (doxology in the Lord's Prayer). pp. 67-88 CHAPTER VII. Causes of Corruption Chiefly Intentional. I. Harmonistic Influence. § 1. St. Mark xvi. 9. § 2. St. Luke xxiv. 1--other examples. § 3. Chiefly intentional--Diatessarons--St. Matt. xvii. 25, 26--Harmonized narratives--Other examples. pp. 89-99 CHAPTER VIII. Causes of Corruption Chiefly Intentional. II. Assimilation. § 1. Transfer from one Gospel to another. § 2. Not entirely intentional--Various passages. § 3. St. John xvi. 16. § 4. St. John xiii. 21-25. § 5. St. Mark i. 1, 2--Other examples--St. Matt. xii. 10 (St. Luke xiv. 3)--and others. § 6. St. Mark vi. 11. § 7. St. Mark xiv. 70. pp. 100-122 CHAPTER IX. Causes of Corruption Chiefly Intentional. III. Attraction. § 1. St. John vi. 71 and xiii. 26. § 2. Acts xx. 24--2 Cor. iii. 3. pp. 123-127 CHAPTER X. Causes of Corruption Chiefly Intentional. IV. Omission. § 1. Omissions a class of their own--Exemplified from the Last Twelve Verses of St. Mark--Omission the besetting fault of transcribers. § 2. The _onus probandi_ rests upon omitters. § 3. St Luke vi. 1; and other omissions. § 4. St. Matt. xxi. 44. § 5. St. Matt. xv. 8. § 6. St. Matt. v. 44--Reply to the Reviewer in the _Guardian_. § 7. Shorter Omissions. pp. 128-156 CHAPTER XI. Causes of Corruption Chiefly Intentional. V. Transposition. § 1. St. Mark i. 5; ii. 3--Other instances. § 2. St. Luke xiii. 9; xxiv. 7. § 3. Other examples--St. John v. 27--Transpositions often petty, but frequent. VI. Substitution. § 4. If taken with Modifications, a large class--Various instances. pp. 164-165 VII. Addition. § 5. The smallest of the four--St. Luke vi. 4--St. Matt. xx. 28. § 6. St. Matt. viii. 13; xxiv. 36--St. Mark iii. 16--Other examples. pp. 166-171 CHAPTER XII. Causes of Corruption Chiefly Intentional. VIII. Glosses. § 1. Not so numerous as has been supposed--St. Matt. xiii. 36--St. Mark vii. 3. § 2. St. Luke ix. 23. § 3. St. John vi. 15; xiii. 24; xx. 18--St. Matt. xxiv. 31. § 4. St. John xviii. 14--St. Mark vi. 11. § 5. St. Mark xiv. 41--St. John ix. 22. § 6. St. John xii. 7. § 7. St. John xvii. 4. § 8. St. Luke i. 66. § 9. St. Luke v. 7--Acts xx. 4. pp. 172-190 CHAPTER XIII. Causes of Corruption Chiefly Intentional. IX. Corruption by Heretics. § 1. This class very evident--Began in the earliest times--Appeal to what is earlier still--Condemned in all ages and countries. § 2. The earliest depravers of the Text--Tatian's Diatessaron. § 3. Gnostics--St. John i. 3-4. § 4. St. John x. 14, 15. § 5. Doctrinal--Matrimony--St. Matt i. 19. pp. 191-210 CHAPTER XIV. Causes of Corruption Chiefly Intentional. X. Corruption by the Orthodox. § 1. St. Luke xix. 41; ii. 40. § 2. St. John viii. 40; and i. 18. § 3. 1 Cor. xv. 47. § 4. St. John iii. 13. § 5. St. Luke ix. 54-56. pp. 211-231 APPENDIX I. Pericope de Adultera. pp. 233-265 APPENDIX II. Dr. Hort's Theory of Conflation and the Neutral Text. pp. 266-286 Index of Subjects. pp. 287-288 Index of Passages of the New Testament Discussed. pp. 289-290 THE CAUSES OF THE CORRUPTION OF THE TRADITIONAL TEXT OF THE HOLY GOSPELS. INTRODUCTION. In the companion volume to this, the Traditional Text, that is, the Text of the Gospels which is the resultant of all the evidence faithfully and exhaustively presented and estimated according to the best procedure of the courts of law, has been traced back to the earliest ages in the existence of those sacred writings. We have shewn, that on the one hand, amidst the unprecedented advantages afforded by modern conditions of life for collecting all the evidence bearing upon the subject, the Traditional Text must be found, not in a mere transcript, but in a laborious revision of the Received Text; and that on the other hand it must, as far as we can judge, differ but slightly from the Text now generally in vogue, which has been generally received during the last two and a half centuries. The strength of the position of the Traditional Text lies in its being logically deducible and to be deduced from all the varied evidence which the case supplies, when it has been sifted, proved, passed, weighed, compared, compounded, and contrasted with dissentient testimony. The contrast is indeed great in almost all instances upon which controversy has gathered. On one side the vast mass of authorities is assembled: on the other stands a small group. Not inconsiderable is the advantage possessed by that group, as regards numerous students who do not look beneath the surface, in the general witness in their favour borne by the two oldest MSS. of the Gospels in existence. That advantage however shrinks into nothing under the light of rigid examination. The claim for the Text in them made at the Semiarian period was rejected when Semiarianism in all its phases fell into permanent disfavour. And the argument advanced by Dr. Hort that the Traditional Text was a new Text formed by successive recensions has been refuted upon examination of the verdict of the Fathers in the first four centuries, and of the early Syriac and Latin Versions. Besides all this, those two manuscripts have been traced to a local source in the library of Caesarea. And on the other hand a Catholic origin of the Traditional Text found on later vellum manuscripts has been discovered in the manuscripts of papyrus which existed all over the Roman Empire, unless it was in Asia, and were to some degree in use even as late as the ninth century; before and during the employment of vellum in the Caesarean school, and in localities where it was used in imitation of the mode of writing books which was brought well-nigh to perfection in that city. It is evident that the turning-point of the controversy between ourselves and the Neologian school must lie in the centuries before St. Chrysostom. If, as Dr. Hort maintains, the Traditional Text not only gained supremacy at that era but did not exist in the early ages, then our contention is vain. That Text can be Traditional only if it goes back without break or intermission to the original autographs, because if through break or intermission it ceased or failed to exist, it loses the essential feature of genuine tradition. On the other hand, if it is proved to reach back in unbroken line to the time of the Evangelists, or to a period as near to them as surviving testimony can prove, then Dr. Hort's theory of a 'Syrian' text formed by recension or otherwise just as evidently falls to the ground. Following mainly upon the lines drawn by Dean Burgon, though in a divergence of my own devising, I claim to have proved Dr. Hort to have been conspicuously wrong, and our maintenance of the Traditional Text in unbroken succession to be eminently right. The school opposed to us must disprove our arguments, not by discrediting the testimony of the Fathers to whom all Textual Critics have appealed including Dr. Hort, but by demonstrating if they can that the Traditional Text is not recognized by them, or they must yield eventually to us[1]. In this volume, the other half of the subject will be discussed. Instead of exploring the genuine Text, we shall treat of the corruptions of it, and shall track error in its ten thousand forms to a few sources or heads. The origination of the pure Text in the inspired writings of the Evangelists will thus be vindicated anew by the evident paternity of deflections from it discoverable in the natural defects or iniquities of men. Corruption will the more shew itself in true colours:-- Quinquaginta atris immanis hiatibus hydra[2]: and it will not so readily be mistaken for genuineness, when the real history is unfolded, and the mistakes are accounted for. It seems clear that corruption arose in the very earliest age. As soon as the Gospel was preached, the incapacity of human nature for preserving accuracy until long years of intimate acquaintance have bred familiarity must have asserted itself in constant distortion more or less of the sacred stories, as they were told and retold amongst Christians one to another whether in writing or in oral transmission. Mistakes would inevitably arise from the universal tendency to mix error with truth which Virgil has so powerfully depicted in his description of 'Fame':-- Tam ficti pravique tenax, quam nuntia veri[3]. And as soon as inaccuracy had done its baleful work, a spirit of infidelity and of hostility either to the essentials or the details of the new religion must have impelled such as were either imperfect Christians, or no Christians at all, to corrupt the sacred stories. Thus it appears that errors crept in at the very first commencement of the life of the Church. This is a matter so interesting and so important in the history of corruption, that I must venture to place it again before our readers. Why was Galilee chosen before Judea and Jerusalem as the chief scene of our Lord's Life and Ministry, at least as regards the time spent there? Partly, no doubt, because the Galileans were more likely than the other inhabitants of Palestine to receive Him. But there was as I venture to think also another very special reason. 'Galilee of the nations' or 'the Gentiles,' not only had a mixed population[4] and a provincial dialect[5], but lay contiguous to the rest of Palestine on the one side, and on others to two districts in which Greek was largely spoken, namely, Decapolis and the parts of Tyre and Sidon, and also to the large country of Syria. Our Lord laid foundations for a natural growth in these parts of the Christian religion after His death almost independent as it seems of the centre of the Church at Jerusalem. Hence His crossings of the lake, His miracles on the other side, His retirement in that little understood episode in His life when He shrank from persecution[6], and remained secretly in the parts of Tyre and Sidon, about the coasts of Decapolis, on the shores of the lake, and in the towns of Caesarea Philippi, where the traces of His footsteps are even now indicated by tradition[7]. His success amongst these outlying populations is proved by the unique assemblage of the crowds of 5000 and 4000 men besides women and children. What wonder then if the Church sprang up at Damascus, and suddenly as if without notice displayed such strength as to draw persecution upon it! In the same way the Words of life appear to have passed throughout Syria over congenial soil, and Antioch became the haven whence the first great missionaries went out for the conversion of the world. Such were not only St. Paul, St. Peter, and St. Barnabas, but also as is not unreasonable to infer many of that assemblage of Christians at Rome whom St. Paul enumerates to our surprise in the last chapter of his Epistle to the Romans. Many no doubt were friends whom the Apostle of the Gentiles had met in Greece and elsewhere: but there are reasons to shew that some at least of them, such as Andronicus and Junias or Junia[8] and Herodion, may probably have passed along the stream of commerce that flowed between Antioch and Rome[9], and that this interconnexion between the queen city of the empire and the emporium of the East may in great measure account for the number of names well known to the apostle, and for the then flourishing condition of the Church which they adorned. It has been shewn in our first volume that, as is well known to all students of Textual Criticism, the chief amount of corruption is to be found in what is termed the Western Text; and that the corruption of the West is so closely akin to the corruption which is found in Syriac remains, that practically they are included under one head of classification. What is the reason of this phenomenon? It is evidently derived from the close commercial alliance which subsisted between Syria and Italy. That is to say, the corruption produced in Syria made its way over into Italy, and there in many instances gathered fresh contributions. For there is reason to suppose, that it first arose in Syria. We have seen how the Church grew of itself there without regular teaching from Jerusalem in the first beginnings, or any regular supervision exercised by the Apostles. In fact, as far as the Syrian believers in Christ at first consisted of Gentiles, they must perforce have been regarded as being outside of the covenant of promise. Yet there must have been many who revered the stories told about our Lord, and felt extreme interest and delight in them. The story of King Abgar illustrates the history: but amongst those who actually heard our Lord preach there must have been very many, probably a majority, who were uneducated. They would easily learn from the Jews, because the Aramaic dialects spoken by Hebrews and Syrians did not greatly differ the one from the other. What difference there was, would not so much hinder the spread of the stories, as tend to introduce alien forms of speech and synonymous words, and so to hinder absolute accuracy from being maintained. Much time must necessarily have elapsed, before such familiarity with the genuine accounts of our Lord's sayings and doings grew up, as would prevent mistakes being made and disseminated in telling or in writing. The Gospels were certainly not written till some thirty years after the Ascension. More careful examination seems to place them later rather than earlier. For myself, I should suggest that the three first were not published long before the year 70 A.D. at the earliest; and that St. Matthew's Gospel was written at Pella during the siege of Jerusalem amidst Greek surroundings, and in face of the necessity caused by new conditions of life that Greek should become the ecclesiastical language. The Gospels would thus be the authorized versions in their entirety of the stories constituting the Life of our Lord; and corruption must have come into existence, before the antidote was found in complete documents accepted and commissioned by the authorities in the Church. I must again remark with much emphasis that the foregoing suggestions are offered to account for what may now be regarded as a fact, viz., the connexion between the Western Text, as it is called, and Syriac remains in regard to corruption in the text of the Gospels and of the Acts of the Apostles. If that corruption arose at the very first spread of Christianity, before the record of our Lord's Life had assumed permanent shape in the Four Gospels, all is easy. Such corruption, inasmuch as it beset the oral and written stories which were afterwards incorporated in the Gospels, would creep into the authorized narrations, and would vitiate them till it was ultimately cast out towards the end of the fourth and in the succeeding centuries. Starting from the very beginning, and gaining additions in the several ways described in this volume by Dean Burgon, it would possess such vigour as to impress itself on Low-Latin manuscripts and even on parts of the better Latin ones, perhaps on Tatian's Diatessaron, on the Curetonian and Lewis manuscripts of the fifth century, on the Codex Bezae of the sixth; also on the Vatican and the Sinaitic of the fourth, on the Dublin Palimpsest of St. Matthew of the sixth, on the Codex Regius or L of the eighth, on the St. Gall MS. of the ninth in St. Mark, on the Codex Zacynthius of the eighth in St. Luke, and a few others. We on our side admit that the corruption is old even though the manuscripts enshrining it do not date very far back, and cannot always prove their ancestry. And it is in this admission that I venture to think there is an opening for a meeting of opinions which have been hitherto opposed. In the following treatise, the causes of corruption are divided into (I) such as proceeded from Accident, and (II) those which were Intentional. Under the former class we find (1) those which were involved in pure Accident, or (2) in what is termed Homoeoteleuton where lines or sentences ended with the same word or the same syllable, or (3) such as arose in writing from Uncial letters, or (4) in the confusion of vowels and diphthongs which is called Itacism, or (5) in Liturgical Influence. The remaining instances may be conveniently classed as Intentional, not because in all cases there was a settled determination to alter the text, for such if any was often of the faintest character, but because some sort of design was to a greater or less degree embedded in most of them. Such causes were (1) Harmonistic Influence, (2) Assimilation, (3) Attraction; such instances too in their main character were (4) Omissions, (5) Transpositions, (6) Substitutions, (7) Additions, (8) Glosses, (9) Corruption by Heretics, (10) Corruption by Orthodox. This dissection of the mass of corruption, or as perhaps it may be better termed, this classification made by Dean Burgon of the numerous causes which are found to have been at work from time to time, appears to me to be most interesting to the inquirer into the hidden history of the Text of the Gospels, because by revealing the influences which have been at work it sheds light upon the entire controversy, and often enables the student to see clearly how and why certain passages around which dispute has gathered are really corrupt. Indeed, the vast and mysterious ogre called corruption assumes shape and form under the acute penetration and the deft handling of the Dean, whose great knowledge of the subject and orderly treatment of puzzling details is still more commended by his interesting style of writing. As far as has been possible, I have let him in the sequel, except for such clerical corrections as were required from time to time and have been much fewer than his facile pen would have made, speak entirely for himself. FOOTNOTES: [1] It must be always borne in mind, that it is not enough for the purpose of the other side to shew that the Traditional Text was in a minority as regards attestation. They must prove that it was nowhere in the earliest ages, if they are to establish their position that it was made in the third and fourth centuries. Traditional Text of the Holy Gospels, p. 95. [2] 'A hydra in her direful shape, With fifty darkling throats agape.'-- Altered from Conington's version, Aen. vi. 576. [3] 'How oft soe'er the truth she tell, What's false and wrong she loves too well.'-- Altered from Conington, Aen. iv. 188. [4] Strabo, xvi, enumerates amongst its inhabitants Egyptians, Arabians, and Phoenicians. [5] Studia Biblica, i. 50-55. Dr. Neubauer, On the Dialects spoken in Palestine in the time of Christ. [6] Isaac Williams, On the Study of the Gospels, 341-352. [7] My devoted Syrian friend, Miss Helanie Baroody, told me during her stay in England that a village is pointed out as having been traversed by our Lord on His way from Caesarea Philippi to Mount Hermon. [8] It is hardly improbable that these two eminent Christians were some of those whom St Paul found at Antioch when St. Barnabas brought him there, and thus came to know intimately as fellow-workers ([Greek: episêmoi en tois apostolois, oi kai pro emou gegonasin en Christô]). Most of the names in Rom. xvi are either Greek or Hebrew. [9] 'Jam pridem Syrus in Tiberim defluxit Orontes Et _linguam_ et mores ... vexit.' --Juv. Sat. iii. 62-3. CHAPTER I. GENERAL CORRUPTION. § 1. We hear sometimes scholars complain, and with a certain show of reason, that it is discreditable to us as a Church not to have long since put forth by authority a revised Greek Text of the New Testament. The chief writers of antiquity, say they, have been of late years re-edited by the aid of the best Manuscripts. Why should not the Scriptures enjoy the same advantage? Men who so speak evidently misunderstand the question. They assume that the case of the Scriptures and that of other ancient writings are similar. Such remonstrances are commonly followed up by statements like the following:--That the received Text is that of Erasmus:--that it was constructed in haste, and without skill:--that it is based on a very few, and those bad Manuscripts:--that it belongs to an age when scarcely any of our present critical helps were available, and when the Science of Textual Criticism was unknown. To listen to these advocates for Revision, you would almost suppose that it fared with the Gospel at this instant as it had fared with the original Copy of the Law for many years until the days of King Josiah[10]. Yielding to no one in my desire to see the Greek of the New Testament judiciously revised, I freely avow that recent events have convinced me, and I suppose they have convinced the public also, that we have not among us the men to conduct such an undertaking. Better a thousand times in my judgement to leave things as they are, than to risk having the stamp of authority set upon such an unfortunate production as that which appeared on the 17th May, 1881, and which claims at this instant to represent the combined learning of the Church, the chief Sects, and the Socinian[11] body. Now if the meaning of those who desire to see the commonly received text of the New Testament made absolutely faultless, were something of this kind:--That they are impatient for the collation of the copies which have become known to us within the last two centuries, and which amount already in all to upwards of three thousand: that they are bent on procuring that the ancient Versions shall be re-edited;--and would hail with delight the announcement that a band of scholars had combined to index every place of Scripture quoted by any of the Fathers:--if this were meant, we should all be entirely at one; especially if we could further gather from the programme that a fixed intention was cherished of abiding by the result of such an appeal to ancient evidence. But unfortunately something entirely different is in contemplation. Now I am bent on calling attention to certain features of the problem which have very generally escaped attention. It does not seem to be understood that the Scriptures of the New Testament stand on an entirely different footing from every other ancient writing which can be named. A few plain remarks ought to bring this fact, for a fact it is, home to every thoughtful person. And the result will be that men will approach the subject with more caution,--with doubts and misgivings,--with a fixed determination to be on their guard against any form of plausible influence. Their prejudices they will scatter to the winds. At every step they will insist on proof. In the first place, then, let it be observed that the New Testament Scriptures are wholly without a parallel in respect of their having been so frequently multiplied from the very first. They are by consequence contained at this day in an extravagantly large number of copies [probably, if reckoned under the six classes of Gospels, Acts and Catholic Epistles, Pauline Epistles, Apocalypse, Evangelistaries, and Apostolos, exceeding the number of four thousand]. There is nothing like this, or at all approaching to it, in the case of any profane writing that can be named[12]. And the very necessity for multiplying copies,--a necessity which has made itself felt in every age and in every clime,--has perforce resulted in an immense number of variants. Words have been inevitably dropped,--vowels have been inadvertently confounded by copyists more or less competent:--and the meaning of Scripture in countless places has suffered to a surprising degree in consequence. This first. But then further, the Scriptures for the very reason because they were known to be the Word of God became a mark for the shafts of Satan from the beginning. They were by consequence as eagerly solicited by heretical teachers on the one hand, as they were hotly defended by the orthodox on the other. Alike from friends and from foes therefore, they are known to have experienced injury, and that in the earliest age of all. Nothing of the kind can be predicated of any other ancient writings. This consideration alone should suggest a severe exercise of judicial impartiality, in the handling of ancient evidence of whatever sort. For I request it may be observed that I have not said--and I certainly do not mean--that the Scriptures themselves have been permanently corrupted either by friend or foe. Error was fitful and uncertain, and was contradicted by other error: besides that it sank eventually before a manifold witness to the truth. Nevertheless, certain manuscripts belonging to a few small groups--particular copies of a Version--individual Fathers or Doctors of the Church,--these do, to the present hour, bear traces incontestably of ancient mischief. But what goes before is not nearly all. The fourfold structure of the Gospel has lent itself to a certain kind of licentious handling--of which in other ancient writings we have no experience. One critical owner of a Codex considered himself at liberty to assimilate the narratives: another to correct them in order to bring them into (what seemed to himself) greater harmony. Brevity is found to have been a paramount object with some, and Transposition to have amounted to a passion with others. Conjectural Criticism was evidently practised largely: and almost with as little felicity as when Bentley held the pen. Lastly, there can be no question that there was a certain school of Critics who considered themselves competent to improve the style of the Holy Ghost throughout. [And before the members of the Church had gained a familiar acquaintance with the words of the New Testament, blunders continually crept into the text of more or less heinous importance.] All this, which was chiefly done during the second and third centuries, introduces an element of difficulty in the handling of ancient evidence which can never be safely neglected: and will make a thoughtful man suspicious of every various reading which comes in his way, especially if it is attended with but slender attestation. [It has been already shewn in the companion volume] that the names of the Codexes chiefly vitiated in this sort prove to be B[Symbol: Aleph]CDL; of the Versions,--the two Coptic, the Curetonian, and certain specimens of the Old Latin; of the Fathers,--Origen, Clement of Alexandria, and to some extent Eusebius. Add to all that goes before the peculiar subject-matter of the New Testament Scriptures, and it will become abundantly plain why they should have been liable to a series of assaults which make it reasonable that they should now at last be approached by ourselves as no other ancient writings are, or can be. The nature of God,--His Being and Attributes:--the history of Man's Redemption:--the soul's eternal destiny:--the mysteries of the unseen world:--concerning these and every other similar high doctrinal subject, the sacred writings alone speak with a voice of absolute authority. And surely by this time enough has been said to explain why these Scriptures should have been made a battle-field during some centuries, and especially in the fourth; and having thus been made the subject of strenuous contention, that copies of them should exhibit to this hour traces of those many adverse influences. I say it for the last time,--of all such causes of depravation the Greek Poets, Tragedians, Philosophers, Historians, neither knew nor could know anything. And it thus plainly appears that the Textual Criticism of the New Testament is to be handled by ourselves in an entirely different spirit from that of any other book. § 2. I wish now to investigate the causes of the corruption of the Text of the New Testament. I do not entitle the present a discussion of 'Various Readings,' because I consider that expression to be incorrect and misleading[13]. Freely allowing that the term 'variae lectiones,' for lack of a better, may be allowed to stand on the Critic's page, I yet think it necessary even a second time to call attention to the impropriety which attends its use. Thus Codex B differs from the commonly received Text of Scripture in the Gospels alone in 7578 places; of which no less than 2877 are instances of omission. In fact omissions constitute by far the larger number of what are commonly called 'Various Readings.' How then can those be called 'various readings' which are really not readings at all? How, for example, can that be said to be a 'various reading' of St. Mark xvi. 9-20, which consists in the circumstance that the last 12 verses are left out by two MSS.? Again,--How can it be called a 'various reading' of St. John xxi. 25, to bring the Gospel abruptly to a close, as Tischendorf does, at v. 24? These are really nothing else but indications either of a mutilated or else an interpolated text. And the question to be resolved is,--On which side does the corruption lie? and, How did it originate? Waiving this however, the term is objectionable on other grounds. It is to beg the whole question to assume that every irregularity in the text of Scripture is a 'various reading.' The very expression carries with it an assertion of importance; at least it implies a claim to consideration. Even might it be thought that, because it is termed a 'various reading,' therefore a critic is entitled to call in question the commonly received text. Whereas, nine divergences out of ten are of no manner of significance and are entitled to no manner of consideration, as every one must see at a glance who will attend to the matter ever so little. 'Various readings' in fact is a term which belongs of right to the criticism of the text of profane authors: and, like many other notions which have been imported from the same region into this department of inquiry, it only tends to confuse and perplex the judgement. No variety in the Text of Scripture can properly be called a 'various reading,' of which it may be safely declared that it never has been, and never will be, read. In the case of profane authors, where the MSS. are for the most part exceedingly few, almost every plausible substitution of one word for another, if really entitled to alteration, is looked upon as a various reading of the text. But in the Gospels, of which the copies are so numerous as has been said, the case is far otherwise. We are there able to convince ourselves in a moment that the supposed 'various reading' is nothing else but an instance of licentiousness or inattention on the part of a previous scribe or scribes, and we can afford to neglect it accordingly[14]. It follows therefore,--and this is the point to which I desire to bring the reader and to urge upon his consideration,--that the number of 'various readings' in the New Testament properly so called has been greatly exaggerated. They are, in reality, exceedingly few in number; and it is to be expected that, as sound (sacred) Criticism advances, and principles are established, and conclusions recognized, instead of becoming multiplied they will become fewer and fewer, and at last will entirely disappear. We cannot afford to go on disputing for ever; and what is declared by common consent to be untenable ought to be no longer reckoned. That only in short, as I venture to think, deserves the name of a Various Reading which comes to us so respectably recommended as to be entitled to our sincere consideration and respect; or, better still, which is of such a kind as to inspire some degree of reasonable suspicion that after all it may prove to be the true way of exhibiting the text. The inquiry therefore on which we are about to engage, grows naturally out of the considerations which have been already offered. We propose to ascertain, as far as is practicable at the end of so many hundred years, in what way these many strange corruptions of the text have arisen. Very often we shall only have to inquire how it has come to pass that the text exhibits signs of perturbation at a certain place. Such disquisitions as those which follow, let it never be forgotten, have no place in reviewing any other text than that of the New Testament, because a few plain principles would suffice to solve every difficulty. The less usual word mistaken for the word of more frequent occurrence;--clerical carelessness;--a gloss finding its way from the margin into the text;--- such explanations as these would probably in other cases suffice to account for every ascertained corruption of the text. But it is far otherwise here, as I propose to make fully apparent by and by. Various disturbing influences have been at work for a great many years, of which secular productions know absolutely nothing, nor indeed can know. The importance of such an inquiry will become apparent as we proceed; but it may be convenient that I should call attention to the matter briefly at the outset. It frequently happens that the one remaining plea of many critics for adopting readings of a certain kind, is the inexplicable nature of the phenomena which these readings exhibit. 'How will you possibly account for such a reading as the present,' (say they,) 'if it be not authentic?' Or they say nothing, but leave it to be inferred that the reading they adopt,--in spite of its intrinsic improbability, in spite also of the slender amount of evidence on which it rests,--must needs be accepted as true. They lose sight of the correlative difficulty:--How comes it to pass that the rest of the copies read the place otherwise? On all such occasions it is impossible to overestimate the importance of detecting the particular cause which has brought about, or which at least will fully account for, this depravation. When this has been done, it is hardly too much to say that a case presents itself like as when a pasteboard mask has been torn away, and the ghost is discovered with a broad grin on his face behind it. The discussion on which I now enter is then on the Causes of the various Corruptions of the Text. [The reader shall be shewn with illustrations to what particular source they are to be severally ascribed. When representative passages have been thus labelled, and the causes are seen in operation, he will be able to pierce the mystery, and all the better to winnow the evil from among the good.] § 3. When I take into my hands an ancient copy of the Gospels, I expect that it will exhibit sundry inaccuracies and imperfections: and I am never disappointed in my expectation. The discovery however creates no uneasiness, so long as the phenomena evolved are of a certain kind and range within easily definable limits. Thus:-- 1. Whatever belongs to peculiarities of spelling or fashions of writing, I can afford to disregard. For example, it is clearly consistent with perfect good faith, that a scribe should spell [Greek: krabatton][15] in several different ways: that he should write [Greek: outô] for [Greek: outôs], or the contrary: that he should add or omit what grammarians call the [Greek: n ephelkystikon]. The questions really touched by irregularities such as these concern the date and country where the MS. was produced; not by any means the honesty or animus of the copyist. The man fell into the method which was natural to him, or which he found prevailing around him; and that was all. 'Itacisms' therefore, as they are called, of whatever kind,--by which is meant the interchange of such vowels and diphthongs as [Greek: i-ei, ai-e, ê-i, ê-oi-u, o-ô, ê-ei],--need excite no uneasiness. It is true that these variations may occasionally result in very considerable inconvenience: for it will sometimes happen that a different reading is the consequence. But the copyist may have done his work in perfect good faith for all that. It is not he who is responsible for the perplexity he occasions me, but the language and the imperfect customs amidst which he wrote. 2. In like manner the reduplication of syllables, words, clauses, sentences, is consistent with entire sincerity of purpose on the part of the copyist. This inaccuracy is often to be deplored; inasmuch as a reduplicated syllable often really affects the sense. But for the most part nothing worse ensues than that the page is disfigured with errata. 3. So, on the other hand,--the occasional omission of words, whether few or many,--especially that passing from one line to the corresponding place in a subsequent line, which generally results from the proximity of a similar ending,--is a purely venial offence. It is an evidence of carelessness, but it proves nothing worse. 4. Then further,--slight inversions, especially of ordinary words; or the adoption of some more obvious and familiar collocation of particles in a sentence; or again, the occasional substitution of one common word for another, as [Greek: eipe] for [Greek: elege], [Greek: phônêsan] for [Greek: kraxan], and the like;--need not provoke resentment. It is an indication, we are willing to hope, of nothing worse than slovenliness on the part of the writer or the group or succession of writers. 5. I will add that besides the substitution of one word for another, cases frequently occur, where even the introduction into the text of one or more words which cannot be thought to have stood in the original autograph of the Evangelist, need create no offence. It is often possible to account for their presence in a strictly legitimate way. But it is high time to point out, that irregularities which fall under these last heads are only tolerable within narrow limits, and always require careful watching; for they may easily become excessive or even betray an animus; and in either case they pass at once into quite a different category. From cases of excusable oscitancy they degenerate, either into instances of inexcusable licentiousness, or else into cases of downright fraud. 6. Thus, if it be observed in the case of a Codex (_a_) that entire sentences or significant clauses are habitually omitted:--(_b_) that again and again in the course of the same page the phraseology of the Evangelist has upon clear evidence been seriously tampered with: and (_c_) that interpolations here and there occur which will not admit of loyal interpretation:--we cannot but learn to regard with habitual distrust the Codex in which all these notes are found combined. It is as when a witness, whom we suspected of nothing worse than a bad memory or a random tongue or a lively imagination, has been at last convicted of deliberate suppression of parts of his evidence, misrepresentation of facts,--in fact, deliberate falsehood. 7. But now suppose the case of a MS. in which words or clauses are clearly omitted with design; where expressions are withheld which are confessedly harsh or critically difficult,--whole sentences or parts of them which have a known controversial bearing;--Suppose further that the same MS. abounds in worthless paraphrase, and contains apocryphal additions throughout:--What are we to think of our guide then? There can be but one opinion on the subject. From habitually trusting, we shall entertain inveterate distrust. We have ascertained his character. We thought he was a faithful witness, but we now find from experience of his transgressions that we have fallen into bad company. His witness may be false no less than true: confidence is at an end. § 4. It may be regarded as certain that most of the aberrations discoverable in Codexes of the Sacred Text have arisen in the first instance from the merest inadvertency of the scribes. That such was the case in a vast number of cases is in fact demonstrable. [Inaccuracy in the apprehension of the Divine Word, which in the earliest ages was imperfectly understood, and ignorance of Greek in primitive Latin translators, were prolific sources of error. The influence of Lectionaries, in which Holy Scripture was cut up into separate Lections either with or without an introduction, remained with habitual hearers, and led them off in copying to paths which had become familiar. Acquaintance with 'Harmonies' or Diatessarons caused copyists insensibly to assimilate one Gospel to another. And doctrinal predilections, as in the case of those who belonged to the Origenistic school, were the source of lapsing into expressions which were not the _verba ipsissima_ of Holy Writ. In such cases, when the inadvertency was genuine and was unmingled with any overt design, it is much to be noted that the error seldom propagated itself extensively.] But next, well-meant endeavours must have been made at a very early period 'to rectify' ([Greek: diorthoun]) the text thus unintentionally corrupted; and so, what began in inadvertence is sometimes found in the end to exhibit traces of design, and often becomes in a high degree perplexing. Thus, to cite a favourite example, it is clear to me that in the earliest age of all (A.D. 100?) some copyist of St. Luke ii. 14 (call him X) inadvertently omitted the second [Greek: en] in the Angelic Hymn. Now if the persons (call them Y and Z) whose business it became in turn to reproduce the early copy thus inadvertently depraved, had but been content both of them to transcribe exactly what they saw before them, the error of their immediate predecessor (X) must infallibly have speedily been detected, remedied, and forgotten,--simply because, as every one must have seen as well as Y and Z, it was impossible to translate the sentence which results,--[Greek: epi gês eirênê anthrôpois eudokia]. Reference would have been made to any other copy of the third Gospel, and together with the omitted preposition ([Greek: en]) sense would have been restored to the passage. But unhappily one of the two supposed Copyists being a learned grammarian who had no other copy at hand to refer to, undertook, good man that he was, _proprio Marte_ to force a meaning into the manifestly corrupted text of the copy before him: and he did it by affixing to [Greek: eudokia] the sign of the genitive case ([Greek: s]). Unhappy effort of misplaced skill! That copy [or those copies] became the immediate progenitor [or progenitors] of a large family,--from which all the Latin copies are descended; whereby it comes to pass that Latin Christendom sings the Hymn 'Gloria in excelsis' incorrectly to the present hour, and may possibly sing it incorrectly to the end of time. The error committed by that same venerable Copyist survives in the four oldest copies of the passage extant, B* and [Symbol: Aleph]*, A and D,--though happily in no others,--in the Old Latin, Vulgate, and Gothic, alone of Versions; in Irenaeus and Origen (who contradict themselves), and in the Latin Fathers. All the Greek authorities, with the few exceptions just recorded, of which A and D are the only consistent witnesses, unite in condemning the evident blunder[16]. I once hoped that it might be possible to refer all the Corruptions of the Text of Scripture to ordinary causes: as, careless transcription,-- divers accidents,--misplaced critical assiduity,--doctrinal animus,--small acts of unpardonable licence. But increased attention and enlarged acquaintance with the subject, have convinced me that by far the larger number of the omissions of such Codexes as [Symbol: Aleph]BLD must needs be due to quite a different cause. These MSS. omit so many words, phrases, sentences, verses of Scripture,--that it is altogether incredible that the proximity of like endings can have much to do with the matter. Inadvertency may be made to bear the blame of some omissions: it cannot bear the blame of shrewd and significant omissions of clauses, which invariably leave the sense complete. A systematic and perpetual mutilation of the inspired Text must needs be the result of design, not of accident[17]. [It will be seen therefore that the causes of the Corruptions of the Text class themselves under two main heads, viz. (I.) Those which arose from Inadvertency, and (II.) Those which took their origin in Design.] FOOTNOTES: [10] 2 Kings xxii. 8 = 2 Chron. xxxiv. 15. [11] [This name is used for want of a better. Churchmen are Unitarians as well as Trinitarians. The two names in combination express our Faith. We dare not alienate either of them.] [12] See The Traditional Text of the Holy Gospels (Burgon and Miller), p. 21, note 1. [13] See Traditional Text, chapter ii, § 6, p. 33. [14] [Perhaps this point may be cleared by dividing readings into two classes, viz. (1) such as really have strong evidence for their support, and require examination before we can be certain that they are corrupt; and (2) those which afford no doubt as to their being destitute of foundation, and are only interesting as specimens of the modes in which error was sometimes introduced. Evidently, the latter class are not 'various' at all.] [15] [I.e. generally [Greek: krabatton], or else [Greek: krabaton], or even [Greek: krabakton]; seldom found as [Greek: krabbatton], or spelt in the corrupt form [Greek: krabbaton].] [16] I am inclined to believe that in the age immediately succeeding that of the Apostles, some person or persons of great influence and authority executed a Revision of the N.T. and gave the world the result of such labours in a 'corrected Text.' The guiding principle seems to have been to seek to _abridge_ the Text, to lop off whatever seemed redundant, or which might in any way be spared, and to eliminate from one Gospel whatever expressions occurred elsewhere in another Gospel. Clauses which slightly obscured the speaker's meaning; or which seemed to hang loose at the end of a sentence; or which introduced a consideration of difficulty:--words which interfered with the easy flow of a sentence:--every thing of this kind such a personage seems to have held himself free to discard. But what is more serious, passages which occasioned some difficulty, as the _pericope de adultera_; physical perplexity, as the troubling of the water; spiritual revulsion, as the agony in the garden:--all these the reviser or revisers seem to have judged it safest simply to eliminate. It is difficult to understand how any persons in their senses could have so acted by the sacred deposit; but it does not seem improbable that at some very remote period there were found some who did act in some such way. Let it be observed, however, that unlike some critics I do not base my real argument upon what appears to me to be a not unlikely supposition. [17] [Unless it be referred to the two converging streams of corruption, as described in The Traditional Text.] CHAPTER II. ACCIDENTAL CAUSES OF CORRUPTION. I. Pure Accident. [It often happens that more causes than one are combined in the origin of the corruption in any one passage. In the following history of a blunder and of the fatal consequences that ensued upon it, only the first step was accidental. But much instruction may be derived from the initial blunder, and though the later stages in the history come under another head, they nevertheless illustrate the effects of early accident, besides throwing light upon parts of the discussion which are yet to come.] § 1. We are sometimes able to trace the origin and progress of accidental depravations of the text: and the study is as instructive as it is interesting. Let me invite attention to what is found in St. John x. 29; where,--instead of, 'My Father, who hath given them [viz. My sheep] to Me, is greater than all,'--Tischendorf, Tregelles, Alford, are for reading, 'That thing which My (_or_ the) Father hath given to Me is greater (i.e. is a greater thing) than all.' A vastly different proposition, truly; and, whatever it may mean, wholly inadmissible here, as the context proves. It has been the result of sheer accident moreover,--as I proceed to explain. St. John certainly wrote the familiar words,--[Greek: ho patêr mou] [Greek: os dedôke moi, meizôn pantôn esti]. But, with the licentiousness [or inaccuracy] which prevailed in the earliest age, some remote copyist is found to have substituted for [Greek: hos dedôke], its grammatical equivalent [Greek: ho dedôkôs]. And this proved fatal; for it was only necessary that another scribe should substitute [Greek: meizon] for [Greek: meizôn] (after the example of such places as St. Matt. xii. 6, 41, 42, &c.), and thus the door had been opened to at least four distinct deflections from the evangelical verity,--which straightway found their way into manuscripts:--(1) [Greek: o dedôkôs ... meizôn]--of which reading at this day D is the sole representative: (2) [Greek: os dedôke ... meizon]--which survives only in AX: (3) [Greek: o dedôke ... meizôn]--which is only found in [Symbol: Aleph]L: (4) [Greek: o dedôke ... meizon]--which is the peculiar property of B. The 1st and 2nd of these sufficiently represent the Evangelist's meaning, though neither of them is what he actually wrote; but the 3rd is untranslatable: while the 4th is nothing else but a desperate attempt to force a meaning into the 3rd, by writing [Greek: meizon] for [Greek: meizôn]; treating [Greek: o] not as the article but as the neuter of the relative [Greek: os]. This last exhibition of the text, which in fact scarcely yields an intelligible meaning and rests upon the minimum of manuscript evidence, would long since have been forgotten, but that, calamitously for the Western Church, its Version of the New Testament Scriptures was executed from MSS. of the same vicious type as Cod. B[18]. Accordingly, all the Latin copies, and therefore all the Latin Fathers[19], translate,-- 'Pater [meus] quod dedit mihi, majus omnibus est[20].' The Westerns resolutely extracted a meaning from whatever they presumed to be genuine Scripture: and one can but admire the piety which insists on finding sound Divinity in what proves after all to be nothing else but a sorry blunder. What, asks Augustine, was 'the thing, greater than all,' which the Father gave to the Son? To be the Word of the Father (he answers), His only-begotten Son and the brightness of His glory[21]. The Greeks knew better. Basil[22], Chrysostom[23], Cyril on nine occasions[24], Theodoret[25]--as many as quote the place--invariably exhibit the _textus receptus_ [Greek: ôs ... meizôn], which is obviously the true reading and may on no account suffer molestation. 'But,'--I shall perhaps be asked,--'although Patristic and manuscript evidence are wanting for the reading [Greek: o dedôke moi ... meizôn],--is it not a significant circumstance that three translations of such high antiquity as the Latin, the Bohairic, and the Gothic, should concur in supporting it? and does it not inspire extraordinary confidence in B to find that B alone of MSS. agrees with them?' To which I answer,--It makes me, on the contrary, more and more distrustful of the Latin, the Bohairic and the Gothic versions to find them exclusively siding with Cod. B on such an occasion as the present. It is obviously not more 'significant' that the Latin, the Bohairic, and the Gothic, should here conspire with--than that the Syriac, the Sahidic, and the Ethiopic, should here combine against B. On the other hand, how utterly insignificant is the testimony of B when opposed to all the uncials, all the cursives, and all the Greek fathers who quote the place. So far from inspiring me with confidence in B, the present indication of the fatal sympathy of that Codex with the corrupt copies from which confessedly many of the Old Latin were executed, confirms me in my habitual distrust of it. About the true reading of St. John x. 29, there really exists no manner of doubt. As for the 'old uncials' they are (as usual) hopelessly at variance on the subject. In an easy sentence of only 9 words,--which however Tischendorf exhibits in conformity with no known Codex, while Tregelles and Alford blindly follow Cod. B,--they have contrived to invent five 'various readings,' as may be seen at foot[26]. Shall we wonder more at the badness of the Codexes to which we are just now invited to pin our faith; or at the infatuation of our guides? § 2. I do not find that sufficient attention has been paid to grave disturbances of the Text which have resulted from a slight clerical error. While we are enumerating the various causes of Textual depravity, we may not fail to specify this. Once trace a serious Textual disturbance back to (what for convenience may be called) a 'clerical error,' and you are supplied with an effectual answer to a form of inquiry which else is sometimes very perplexing: viz. If the true meaning of this passage be what you suppose, for what conceivable reason should the scribe have misrepresented it in this strange way,--made nonsense, in short, of the place?... I will further remark, that it is always interesting, sometimes instructive, after detecting the remote origin of an ancient blunder, to note what has been its subsequent history and progress. Some specimens of the thing referred to I have already given in another place. The reader is invited to acquaint himself with the strange process by which the '276 souls' who suffered shipwreck with St. Paul (Acts xxvii. 37), have since dwindled down to 'about 76[27].'--He is further requested to note how 'a certain man' who in the time of St. Paul bore the name of 'Justus' (Acts xviii. 7), has been since transformed into '_Titus_,' '_Titus Justus_,' and even '_Titius Justus_[28].'--But for a far sadder travestie of sacred words, the reader is referred to what has happened in St. Matt. xi. 23 and St. Luke x. 15,--where our Saviour is made to ask an unmeaning question--instead of being permitted to announce a solemn fact--concerning Capernaum[29].--The newly-discovered ancient name of the Island of Malta, _Melitene_[30], (for which geographers are indebted to the adventurous spirit of Westcott and Hort), may also be profitably considered in connexion with what is to be the subject of the present chapter. And now to break up fresh ground. Attention is therefore invited to a case of attraction in Acts xx. 24. It is but the change of a single letter ([Greek: logoU] for [Greek: logoN]), yet has that minute deflection from the truth led to a complete mangling of the most affecting perhaps of St. Paul's utterances. I refer to the famous words [Greek: all' oudenos logon poioumai, oude echô tên psuchên mou timian emautô, hôs teleiôsai ton dromon mou meta charas]: excellently, because idiomatically, rendered by our Translators of 1611,--'But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy.' For [Greek: oudenos loGON], (the accusative after [Greek: poioumai]), some one having substituted [Greek: oudenos loGOU],--a reading which survives to this hour in B and C[31],--it became necessary to find something else for the verb to govern. [Greek: Tên psychên] was at hand, but [Greek: oude echô] stood in the way. [Greek: Oude echô] must therefore go[32]; and go it did,--as B, C, and [Symbol: Aleph] remain to attest. [Greek: Timian] should have gone also, if the sentence was to be made translatable; but [Greek: timian] was left behind[33]. The authors of ancient embroilments of the text were sad bunglers. In the meantime, Cod. [Symbol: Aleph] inadvertently retained St. Luke's word, [Greek: LOGON]; and because [Symbol: Aleph] here follows B in every other respect, it exhibits a text which is simply unintelligible[34]. Now the second clause of the sentence, viz. the words [Greek: oude echo tên psychên mou timian emautô], may on no account be surrendered. It is indeed beyond the reach of suspicion, being found in Codd. A, D, E, H, L, P, 13, 31,--in fact in every known copy of the Acts, except the discordant [Symbol: Aleph]BC. The clause in question is further witnessed to by the Vulgate[35],--by the Harkleian[36],--by Basil[37],--by Chrysostom[38],--by Cyril[39],--by Euthalius[40],--and by the interpolator of Ignatius[41]. What are we to think of our guides (Tischendorf, Tregelles, Westcott and Hort, and the Revisers) who have nevertheless surrendered the Traditional Text and presented us instead with what Dr. Field,--who is indeed a Master in Israel,--describes as the impossible [Greek: all' oudenos logou poioumai tên psychên timian emautô][42]? The words of the last-named eminent scholar on the reading just cited are so valuable in themselves, and are observed to be so often in point, that they shall find place here:--'Modern Critics,' he says, 'in deference to the authority of the older MSS., and to certain critical canons which prescribe that preference should be given to the shorter and more difficult reading over the longer and easier one, have decided that the T.R. in this passage is to be replaced by that which is contained in those older MSS. 'In regard to the difficulty of this reading, that term seems hardly applicable to the present case. A difficult reading is one which presents something apparently incongruous in the sense, or anomalous in the construction, which an ignorant or half-learned copyist would endeavour, by the use of such critical faculty as he possessed, to remove; but which a true critic is able, by probable explanation, and a comparison of similar cases, to defend against all such fancied improvements. In the reading before us, [Greek: all' oudenos logou poioumai tên psychên timian emautô], it is the construction, and not the sense, which is in question; and this is not simply difficult, but impossible. There is really no way of getting over it; it baffles novices and experts alike[43].' When will men believe that a reading vouched for by only B[Symbol: Aleph]C is safe to be a fabrication[44]? But at least when Copies and Fathers combine, as here they do, against those three copies, what can justify critics in upholding a text which carries on its face its own condemnation? § 3. We now come to the inattention of those long-since-forgotten Ist or IInd century scribes who, beguiled by the similarity of the letters [Greek: EN] and [Greek: AN] (in the expression [Greek: ENANthrôpois eudokia], St. Luke ii. 14), left out the preposition. An unintelligible clause was the consequence, as has been explained above (p. 21): which some one next sought to remedy by adding to [Greek: eudokia] the sign of the genitive ([Greek: S]). Thus the Old Latin translations were made. That this is the true history of a blunder which the latest Editors of the New Testament have mistaken for genuine Gospel, is I submit certain[45]. Most Latin copies (except 14[46]) exhibit 'pax hominibus bonae voluntatis,' as well as many Latin Fathers[47]. On the other hand, the preposition [Greek: EN] is retained in every known Greek copy of St. Luke without exception, while the reading [Greek: eudokias] is absolutely limited to the four uncials AB[Symbol: Aleph]D. The witness of antiquity on this head is thus overwhelming and decisive. § 4. In other cases the source, the very progress of a blunder,--is discoverable. Thus whereas St. Mark (in xv. 6) certainly wrote [Greek: hena desmion], [Greek: ONPER êtounto], the scribe of [Symbol: Delta], who evidently derived his text from an earlier copy in uncial letters is found to have divided the Evangelist's syllables wrongly, and to exhibit in this place [Greek: ON.PERÊTOUNTO]. The consequence might have been predicted. [Symbol: Aleph]AB transform this into [Greek: ON PARÊTOUNTO]: which accordingly is the reading adopted by Tischendorf and by Westcott and Hort. Whenever in fact the final syllable of one word can possibly be mistaken for the first syllable of the next, or _vice versa_, it is safe sooner or later to have misled somebody. Thus, we are not at all surprised to find St. Mark's [Greek: ha parelabon] (vii. 4) transformed into [Greek: haper elabon], but only by B. [Another startling instance of the same phenomenon is supplied by the substitution in St. Mark vi. 22 of [Greek: tês thygatros autou Hêrôdiados] for [Greek: tês thygatros autês tês Hêrôdiados]. Here a first copyist left out [Greek: tês] as being a repetition of the last syllable of [Greek: autês], and afterwards a second attempted to improve the Greek by putting the masculine pronoun for the feminine ([Greek: AUTOU] for [Greek: AUTÊS]). The consequence was hardly to have been foreseen.] Strange to say it results in the following monstrous figment:--that the fruit of Herod's incestuous connexion with Herodias had been a daughter, who was also named Herodias; and that she,--the King's own daughter,--was the immodest one[48] who came in and danced before him, 'his lords, high captains, and chief estates of Galilee,' as they sat at the birthday banquet. Probability, natural feeling, the obvious requirements of the narrative, History itself--, for Josephus expressly informs us that 'Salome,' not 'Herodias,' was the name of Herodias' daughter[49],--all reclaim loudly against such a perversion of the truth. But what ought to be in itself conclusive, what in fact settles the question, is the testimony of the MSS.,--of which only seven ([Symbol: Aleph]BDL[Symbol: Delta] with two cursive copies) can be found to exhibit this strange mistake. Accordingly the reading [Greek: AUTOU] is rejected by Griesbach, Lachmann, Tregelles, Tischendorf and Alford. It has nevertheless found favour with Dr. Hort; and it has even been thrust into the margin of the revised Text of our Authorized Version, as a reading having some probability. This is indeed an instructive instance of the effect of accidental errors--another proof that [Symbol: Aleph]BDL cannot be trusted. Sufficiently obvious are the steps whereby the present erroneous reading was brought to perfection. The immediate proximity in MSS. of the selfsame combination of letters is observed invariably to result in a various reading. [Greek: AUTÊSTÊS] was safe to part with its second [Greek: TÊS] on the first opportunity, and the definitive article ([Greek: tês]) once lost, the substitution of [Greek: AUTOU] for [Greek: AUTÊS] is just such a mistake as a copyist with ill-directed intelligence would be sure to fall into if he were bestowing sufficient attention on the subject to be aware that the person spoken of in verses 20 and 21 is Herod the King. [This recurrence of identical or similar syllables near together was a frequent source of error. Copying has always a tendency to become mechanical: and when the mind of the copyist sank to sleep in his monotonous toil, as well as if it became too active, the sacred Text suffered more or less, and so even a trifling mistake might be the seed of serious depravation.] § 5. Another interesting and instructive instance of error originating in sheer accident, is supplied by the reading in certain MSS. of St. Mark viii. 1. That the Evangelist wrote [Greek: pampollou ochlou] 'the multitude being very great,' is certain. This is the reading of all the uncials but eight, of all the cursives but fifteen. But instead of this, it has been proposed that we should read, 'when there was again a great multitude,' the plain fact being that some ancient scribe mistook, as he easily might, the less usual compound word for what was to himself a far more familiar expression: i.e. he mistook [Greek: PAMPOLLOU] for [Greek: PALIN POLLOU]. This blunder must date from the second century, for 'iterum' is met with in the Old Latin as well as in the Vulgate, the Gothic, the Bohairic, and some other versions. On the other hand, it is against 'every true principle of Textual Criticism' (as Dr. Tregelles would say), that the more difficult expression should be abandoned for the easier, when forty-nine out of every fifty MSS. are observed to uphold it; when the oldest version of all, the Syriac, is on the same side; when the source of the mistake is patent; and when the rarer word is observed to be in St. Mark's peculiar manner. There could be in fact no hesitation on this subject, if the opposition had not been headed by those notorious false witnesses [Symbol: Aleph]BDL, which it is just now the fashion to uphold at all hazards. They happen to be supported on this occasion by GMN[Symbol: Delta] and fifteen cursives: while two other cursives look both ways and exhibit [Greek: palin pampollou]. In St Mark vii. 14, [Greek: palin] was similarly misread by some copyists for [Greek: panta], and has been preserved by [Symbol: Aleph]BDL[Symbol: Delta] ([Greek: PALIN] for [Greek: PANTA]) against thirteen uncials, all the cursives, the Peshitto and Armenian. So again in St. John xiii. 37. A reads [Greek: dynasai moi] by an evident slip of the pen for [Greek: dynamai soi]. And in xix. 31 [Greek: megalÊ Ê Êmera] has become [Greek: megalê hêmera] in [Symbol: Aleph]AE[Symbol: Gamma] and some cursive copies. FOOTNOTES: [18] See the passages quoted in Scrivener's Introduction, II. 270-2, 4th ed. [19] Tertull. (Prax. c. 22): Ambr. (ii. 576, 607, 689 _bis_): Hilary (930 _bis_, 1089): Jerome (v. 208): Augustin (iii^2. 615): Maximinus, an Arian bishop (_ap_. Aug. viii. 651). [20] Pater (_or_ Pater meus) quod dedit mihi (_or_ mihi dedit), majus omnibus est (_or_ majus est omnibus: _or_ omnibus majus est). [21] iii^2. 615. He begins, '_Quid dedit Filio Pater majus omnibus? Ut ipsi ille esset unigenitus Filius_.' [22] i. 236. [23] viii. 363 _bis_. [24] i. 188: ii. 567: iii. 792: iv. 666 (ed. Pusey): v^1. 326, 577, 578: _ap._ Mai ii. 13: iii. 336. [25] v. 1065 (=Dial^{Maced} _ap._ Athanas. ii. 555). [26] Viz. + [Greek: mou] ABD:--[Greek: mou] [Symbol: Aleph] | [Greek: os] A: [Greek: o] B[Symbol: Aleph]D | [Greek: dedôken] B[Symbol: Aleph]A: [Greek: dedôkôs] | [Greek: meizôn] [Symbol: Aleph]D: [Greek: meizon] AB | [Greek: meiz. pantôn estin] A: [Greek: pantôn meiz. estin] B[Symbol: Aleph]D. [27] The Revision Revised, p. 51-3. [28] The Revision Revised, p. 53-4. [29] Ibid. p. 51-6. [30] Ibid. p. 177-8. [31] Also in Ammonius the presbyter, A.D. 458--see Cramer's Cat. p. 334-5, _last line_. [Greek: Logou] is read besides in the cursives Act. 36, 96, 105. [32] I look for an approving word from learned Dr. Field, who wrote in 1875--'The real obstacle to our acquiescing in the reading of the T.R. is, that if the words [Greek: oude echô] had once formed a part of the original text, there is no possibility of accounting for the subsequent omission of them.' The same remark, but considerably toned down, is found in his delightful Otium Norvicense, P. iii, p. 84. [33] B and C read--[Greek: all' oudenos logou poioumai tên psychên emautô]: which is exactly what Lucifer Calarit. represents,--'_sed pro nihilo aestimo animam meam caram esse mihi_' (Galland. vi. 241). [34] [Symbol: Aleph] reads--[Greek: all' oudenos logon poioumai tên psychên timian emautô hôs teleiôsô ton dromon mou]. [35] '_Sed nihil horum_ ([Greek: toutôn] is found in many Greek Codd.) _vereor, nee facio animam meam pretiosiorem quam me_.' So, the _Cod. Amiat._ It is evident then that when Ambrose (ii. 1040) writes '_nec facio animam meam cariorem mihi_,' he is quoting the latter of these two clauses. Augustine (iii^{1}. 516), when he cites the place thus, '_Non enim facto animam meam preliosiorem quam me_'; and elsewhere (iv. 268) '_pretiosam mihi_'; also Origen (_interp._ iv. 628 c), '_sed ego non facto cariorem animam meam mihi_'; and even the Coptic, '_sed anima mea, dico, non est pretiosa mihi in aliquo verbo_':--these evidently summarize the place, by making a sentence out of what survives of the second clause. The Latin of D exhibits '_Sed nihil horum cura est mihi: neque habeo ipsam animam caram mihi_.' [36] Dr. Field says that it may be thus Graecized--[Greek: all' oudena logon poioumai, oude lelogistai moi psychê ti timion]. [37] ii. 296 e,--exactly as the T.R. [38] Exactly as the T.R., except that he writes [Greek: tên psychên] without [Greek: mou] (ix. 332). So again, further on (334 b), [Greek: ouk echô timian tên emautou psychên]. This latter place is quoted in Cramer's Cat. 334. [39] _Ap._ Mai ii. 336 [Greek: edei kai tês zôês kataphronein hyper tou teleiôsai ton dromon, oude tên psychên ephê poieiôsai timian heautô.] [40] [Greek: logon echô, oude poioumai tên psychên timian emautô, ôste k.t.l.] (_ap._ Galland. x. 222). [41] [Greek: all' oudenos logon poioumai tôn deinôn, oude echô tên psychên timian emautô]. Epist. ad Tars. c. 1 (Dressel, p. 255). [42] The whole of Dr. Field's learned annotation deserves to be carefully read and pondered. I speak of it especially in the shape in which it originally appeared, viz. in 1875. [43] Ibid. p. 2 and 3. [44] Surprising it is how largely the text of this place has suffered at the hands of Copyists and Translators. In A and D, the words [Greek: poioumai] and [Greek: echô] have been made to change places. The latter Codex introduces [Greek: moi] after [Greek: echô],--for [Greek: emautô] writes [Greek: emautou],--and exhibits [Greek: tou teleiôsai] without [Greek: hôs]. C writes [Greek: hôs to teleiôsai]. [Symbol: Aleph]B alone of Codexes present us with [Greek: teleiôsô] for [Greek: teleiôsai], and are followed by Westcott and Hort _alone of Editors_. The Peshitto ('_sed mihi nihili aestimatur anima mea_'), the Sahidic ('_sed non facto animam meam in ullâ re_'), and the Aethiopic ('_sed non reputo animam meam nihil quidquam_'), get rid of [Greek: timian] as well as of [Greek: oude echô]. So much diversity of text, and in such primitive witnesses, while it points to a remote period as the date of the blunder to which attention is called in the text, testifies eloquently to the utter perplexity which that blunder occasioned from the first. [45] Another example of the same phenomenon, (viz. the absorption of [Greek: EN] by the first syllable of [Greek: ANthrôpois]) is to be seen in Acts iv. 12,--where however the error has led to no mischievous results. [46] For those which insert _in_ (14), and those which reject it (25), see Wordsworth's edition of the Vulgate on this passage. [47] Of Fathers:--Ambrose i. 1298--Hieronymus i. 448^{2}, 693, 876: ii. 213: iv. 34, 92: v. 147: vi. 638: vii. 241, 251, 283,--Augustine 34 times,--Optatus (Galland. v. 472, 457),--Gaudentius Brix. (_ap._ Sabat.),--Chromatius Ag. (Gall. viii. 337),--Orosius (_ib._ ix. 134), Marius M. (_ib._ viii. 672), Maximus Taur. (_ib._ ix. 355),--Sedulius (_ib._ 575),--Leo M. (_ap._ Sabat.),--Mamertus Claudianus (Gall. x. 431),--Vigilius Taps. (_ap._ Sabat.),--Zacchaeus (Gall. ix. 241),--Caesarius Arel. (_ib._ xi. 11),--ps.-Ambros. ii. 394, 396,--Hormisdas P. (Conc. iv. 1494, 1496),--52 Bps. at 8th Council of Toledo (Conc. vi. 395), &c., &c. [48] See Wetstein on this place. [49] Antiqq. i. 99, xviii. 5. 4. CHAPTER III. ACCIDENTAL CAUSES OF CORRUPTION. II. Homoeoteleuton. No one who finds the syllable [Greek: OI] recurring six times over in about as many words,--e.g. [Greek: kai egeneto, hôs apêlthon ... OI angelOI, kai OI anthrôpOI OI pOImenes eipon],--is surprised to learn that MSS. of a certain type exhibit serious perturbation in that place. Accordingly, BL[Symbol: Xi] leave out the words [Greek: kai hoi anthrôpoi]; and in that mutilated form the modern critical editors are contented to exhibit St. Luke ii. 15. One would have supposed that Tischendorf's eyes would have been opened when he noticed that in his own Codex ([Symbol: Aleph]) one word more ([Greek: hoi]) is dropped,--whereby nonsense is made of the passage (viz. [Greek: hoi angeloi poimenes]). Self-evident it is that a line with a 'like ending' has been omitted by the copyist of some very early codex of St. Luke's Gospel; which either read,-- [Greek: OI ANGELOI] } {[Greek: OI ANGELOI] [[Greek: KAI OI A[=NO]I OI]] } or else {[[Greek: KAI OI A[=NO]I]] [Greek: POIMENES] } {[Greek: OI POIMENES] Another such place is found in St. John vi. 11. The Evangelist certainly described the act of our Saviour on a famous occasion in the well-known words,--[Greek: kai eucharistêsas] [Greek: diedôke tois [mathêtais, oi de mathêtai tois] anakeimenois.] The one sufficient proof that St. John did so write, being the testimony of the MSS. Moreover, we are expressly assured by St. Matthew (xiv. 19), St. Mark (vi. 41), and St. Luke (ix. 16), that our Saviour's act was performed in this way. It is clear however that some scribe has suffered his eye to wander from [Greek: tois] in l. 2 to [Greek: tois] in l. 4,--whereby St. John is made to say that our Saviour himself distributed to the 5000. The blunder is a very ancient one; for it has crept into the Syriac, Bohairic, and Gothic versions, besides many copies of the Old Latin; and has established itself in the Vulgate. Moreover some good Fathers (beginning with Origen) so quote the place. But such evidence is unavailing to support [Symbol: Aleph]ABL[Symbol: Pi], the early reading of [Symbol: Aleph] being also contradicted by the fourth hand in the seventh century against the great cloud of witnesses,--beginning with D and including twelve other uncials, beside the body of the cursives, the Ethiopic and two copies of the Old Latin, as well as Cyril Alex. Indeed, there does not exist a source of error which has proved more fatal to the transcribers of MSS. than the proximity of identical, or nearly identical, combinations of letters. And because these are generally met with in the final syllables of words, the error referred to is familiarly known by a Greek name which denotes 'likeness of ending' (Homoeoteleuton). The eye of a scribe on reverting from his copy to the original before him is of necessity apt sometimes to alight on the same word, or what looks like the same word, a little lower down. The consequence is obvious. All that should have come in between gets omitted, or sometimes duplicated. It is obvious, that however inconvenient it may prove to find oneself in this way defrauded of five, ten, twenty, perhaps thirty words, no very serious consequence for the most part ensues. Nevertheless, the result is often sheer nonsense. When this is the case, it is loyally admitted by all. A single example may stand for a hundred. [In St. John vi. 55, that most careless of careless transcripts, the Sinaitic [Symbol: Aleph], omits on a most sacred subject seven words, and the result hardly admits of being characterized. Let the reader judge for himself. The passage stands thus:--[Greek: hê gar sarx mou alêthôs esti brôsis, kai to haima mou alêthôs esti posis]. The transcriber of [Symbol: Aleph] by a very easy mistake let his eye pass from one [Greek: alêthôs] to another, and characteristically enough the various correctors allowed the error to remain till it was removed in the seventh century, though the error issued in nothing less than 'My Flesh is drink indeed.' Could that MS. have undergone the test of frequent use?] But it requires very little familiarity with the subject to be aware that occasions must inevitably be even of frequent occurrence when the result is calamitous, and even perplexing, in the extreme. The writings of Apostles and Evangelists, the Discourses of our Divine Lord Himself, abound in short formulae; and the intervening matter on such occasions is constantly an integral sentence, which occasionally may be discovered from its context without evident injury to the general meaning of the place. Thus [ver. 14 in St. Matt, xxiii. was omitted in an early age, owing to the recurrence of [Greek: ouai hymin] at the beginning, by some copyists, and the error was repeated in the Old Latin versions. It passed to Egypt, as some of the Bohairic copies, the Sahidic, and Origen testify. The Vulgate is not quite consistent: and of course [Symbol: Aleph]BDLZ, a concord of bad witnesses especially in St. Matthew, follow suit, in company with the Armenian, the Lewis, and five or more cursives, enough to make the more emphatic the condemnation by the main body of them. Besides the verdict of the cursives, thirteen uncials (as against five) including [Symbol: Phi] and [Symbol: Sigma], the Peshitto, Harkleian, Ethiopic, Arabian, some MSS. of the Vulgate, with Origen (iii. 838 (only in Lat.)); Chrysostom (vii. 707 (_bis_); ix. 755); Opus Imperf. 185 (_bis_); 186 (_bis_); John Damascene (ii. 517); Theophylact (i. 124); Hilary (89; 725); Jerome (iv. 276; v. 52; vi. 138: vii. 185)]. Worst of all, it will sometimes of necessity happen that such an omission took place at an exceedingly remote period; (for there have been careless scribes in every age:) and in consequence the error is pretty sure to have propagated itself widely. It is observed to exist (suppose) in several of the known copies; and if,--as very often is the case,--it is discoverable in two or more of the 'old uncials,' all hope of its easy extirpation is at an end. Instead of being loyally recognized as a blunder,--which it clearly is,--it is forthwith charged upon the Apostle or Evangelist as the case may be. In other words, it is taken for granted that the clause in dispute can have had no place in the sacred autograph. It is henceforth treated as an unauthorized accretion to the text. Quite idle henceforth becomes the appeal to the ninety-nine copies out of a hundred which contain the missing words. I proceed to give an instance of my meaning. Our Saviour, having declared (St. Matt. xix. 9) that whosoever putteth away his wife [Greek: ei mê epi porneia, kai gamêsê allên, moichatai],--adds [Greek: kai ho apolelymenên gamêsas moichatai]. Those five words are not found in Codd. [Symbol: Aleph]DLS, nor in several copies of the Old Latin nor in some copies of the Bohairic, and the Sahidic. Tischendorf and Tregelles accordingly reject them. And yet it is perfectly certain that the words are genuine. Those thirty-one letters probably formed three lines in the oldest copies of all. Hence they are observed to exist in the Syriac (Peshitto, Harkleian and Jerusalem), the Vulgate, some copies of the Old Latin, the Armenian, and the Ethiopic, besides at least seventeen uncials (including B[Symbol: Phi][Symbol: Sigma]), and the vast majority of the cursives. So that there can be no question of the genuineness of the clause. A somewhat graver instance of omission resulting from precisely the same cause meets us a little further on in the same Gospel. The threefold recurrence of [Greek: tôn] in the expression [Greek: TÔN psichiôn TÔN piptonTÔN] (St. Luke xvi. 21), has (naturally enough) resulted in the dropping of the words [Greek: psichiôn tôn] out of some copies. Unhappily the sense is not destroyed by the omission. We are not surprised therefore to discover that the words are wanting in--[Symbol: Aleph]BL: or to find that [Symbol: Aleph]BL are supported here by copies of the Old Latin, and (as usual) by the Egyptian versions, nor by Clemens Alex.[50] and the author of the Dialogus[51]. Jerome, on the other hand, condemns the Latin reading, and the Syriac Versions are observed to approve of Jerome's verdict, as well as the Gothic. But what settles the question is the fact that every known Greek MS., except those three, witnesses against the omission: besides Ambrose[52], Jerome[53], Eusebius[54] Alex., Gregory[55] Naz., Asterius[56], Basil[57], Ephraim[58] Syr., Chrysostom[59], and Cyril[60] of Alexandria. Perplexing it is notwithstanding to discover, and distressing to have to record, that all the recent Editors of the Gospels are more or less agreed in abolishing 'the crumbs which fell from the rich man's table.' [The foregoing instances afford specimens of the influence of accidental causes upon the transmission from age to age of the Text of the Gospels. Before the sense of the exact expressions of the Written Word was impressed upon the mind of the Church,--when the Canon was not definitely acknowledged, and the halo of antiquity had not yet gathered round writings which had been recently composed,--severe accuracy was not to be expected. Errors would be sure to arise, especially from accident, and early ancestors would be certain to have a numerous progeny; besides that evil would increase, and slight deviations would give rise in the course of natural development to serious and perplexing corruptions. In the next chapter, other kinds of accidental causes will come under consideration.] FOOTNOTES: [50] P. 232. [51] _Ap._ Orig. i. 827. [52] Ambrose i. 659, 1473, 1491:--places which shew how insecure would be an inference drawn from i. 543 and 665. [53] Hieron. v. 966; vi. 969. [54] _Ap._ Mai ii. 516, 520. [55] i. 370. [56] P. 12. [57] ii. 169. [58] ii. 142. [59] i. 715, 720; ii. 662 (_bis_) 764; vii. 779. [60] v^{2}. 149 (luc. text, 524). CHAPTER IV. ACCIDENTAL CAUSES OF CORRUPTION. III. From Writing in Uncials. § 1. Corrupt readings have occasionally resulted from the ancient practice of writing Scripture in the uncial character, without accents, punctuation, or indeed any division of the text. Especially are they found in places where there is something unusual in the structure of the sentence. St. John iv. 35-6 ([Greek: leukai eisi pros therismon êdê]) has suffered in this way,--owing to the unusual position of [Greek: êdê]. Certain of the scribes who imagined that [Greek: êdê] might belong to ver. 36, rejected the [Greek: kai] as superfluous; though no Father is known to have been guilty of such a solecism. Others, aware that [Greek: êdê] can only belong to ver. 35, were not unwilling to part with the copula at the beginning of ver. 36. A few, considering both words of doubtful authority, retained neither[61]. In this way it has come to pass that there are four ways of exhibiting this place:--(_a_) [Greek: pros therismon êdê. Kai ho therizôn]:--(_b_) [Greek: pros therismon. Êdê ho th.]:--(_c_) [Greek: pros therismon êdê. Ho therizôn]:--(_d_) [Greek: pros therismon. Ho therizôn, k.t.l.] The only point of importance however is the position of [Greek: êdê]: which is claimed for ver. 35 by the great mass of the copies: as well as by Origen[62], Eusebius[63], Chrysostom[64], Cyril[65], the Vulgate, Jerome of course, and the Syriac. The Italic copies are hopelessly divided here[66]: and Codd. [Symbol: Aleph]BM[Symbol: Pi] do not help us. But [Greek: êdê] is claimed for ver. 36 by CDEL, 33, and by the Curetonian and Lewis (= [Greek: kai êdê ho therizôn]): while Codex A is singular in beginning ver. 36, [Greek: êdê kai],--which shews that some early copyist, with the correct text before him, adopted a vicious punctuation. For there can be no manner of doubt that the commonly received text and the usual punctuation is the true one: as, on a careful review of the evidence, every unprejudiced reader will allow. But recent critics are for leaving out [Greek: kai] (with [Symbol: Aleph]BCDL): while Tischendorf, Westcott and Hort, Tregelles (_marg._), are for putting the full stop after [Greek: pros therismon] and (with ACDL) making [Greek: êdê] begin the next sentence,--which (as Alford finds out) is clearly inadmissible. § 2. Sometimes this affects the translation. Thus, the Revisers propose in the parable of the prodigal son,--'And I perish _here_ with hunger!' But why '_here_?' Because I answer, whereas in the earliest copies of St. Luke the words stood thus,--[Greek: EGÔDELIMÔAPOLLYMAI], some careless scribe after writing [Greek: EGÔDE], reduplicated the three last letters ([Greek: ÔDE]): he mistook them for an independent word. Accordingly in the Codex Bezae, in R and U and about ten cursives, we encounter [Greek: egô de ôde]. The inventive faculty having thus done its work it remained to superadd 'transposition,' as was done by [Symbol: Aleph]BL. From [Greek: egô de ôde limô], the sentence has now developed into [Greek: egô de limô ôde]: which approves itself to Griesbach and Schultz, to Lachmann and Tischendorf and Tregelles, to Alfoid and Westcott and Hort, and to the Revisers. A very ancient blunder, certainly, [Greek: egô de ôde] is: for it is found in the Latin[67] and the Syriac translations. It must therefore date from the second century. But it is a blunder notwithstanding: a blunder against which 16 uncials and the whole body of the cursives bear emphatic witness[68]. Having detected its origin, we have next to trace its progress. The inventors of [Greek: ôde] or other scribes quickly saw that this word requires a correlative in the earlier part of the sentence. Accordingly, the same primitive authorities which advocate 'here,' are observed also to advocate, above, 'in my Father's house.' No extant Greek copy is known to contain the bracketed words in the sentence [Greek: [en tô oikô] tou patros mou]: but such copies must have existed in the second century. The Peshitto, the Cureton and Lewis recognize the three words in question; as well as copies of the Latin with which Jerome[69], Augustine[70] and Cassian[71] were acquainted. The phrase 'in domo patris mei' has accordingly established itself in the Vulgate. But surely we of the Church of England who have been hitherto spared this second blunder, may reasonably (at the end of 1700 years) refuse to take the first downward step. Our Lord intended no contrast whatever between two localities--but between two parties. The comfortable estate of the hired servants He set against the abject misery of the Son: not the house wherein the servants dwelt, and the spot where the poor prodigal was standing when he came to a better mind.--These are many words; but I know not how to be briefer. And,--what is worthy of discussion, if not the utterances of 'the Word made flesh?' If hesitation to accept the foregoing verdict lingers in any quarter, it ought to be dispelled by a glance at the context in [Symbol: Aleph]BL. What else but the instinct of a trained understanding is it to survey the neighbourhood of a place like the present? Accordingly, we discover that in ver. 16, for [Greek: gemisai tên koilian autou apo], [Symbol: Aleph]BDLR present us with [Greek: chortasthênai ek]: and in ver. 22, the prodigal, on very nearly the same authority ([Symbol: Aleph]BDUX), is made to say to his father,--[Greek: Poiêson me hôs hena tôn misthiôn sou]: Which certainly he did not say[72]. Moreover, [Symbol: Aleph]BLX and the Old Latin are for thrusting in [Greek: tachy] (D [Greek: tacheôs]) after [Greek: exenenkate]. Are not these one and all confessedly fabricated readings? the infelicitous attempts of some well-meaning critic to improve upon the inspired original? From the fact that three words in St. John v. 44 were in the oldest MSS. written thus,--[Greek: MONOUTHUOU] (i.e. [Greek: monou Theou ou]), the middle word ([Greek: theou]) got omitted from some very early copies; whereby the sentence is made to run thus in English,--'And seek not the honour which cometh from the only One.' It is so that Origen[73], Eusebius[74], Didymus[75], besides the two best copies of the Old Latin, exhibit the place. As to Greek MSS., the error survives only in B at the present day, the preserver of an Alexandrian error. § 3. St. Luke explains (Acts xxvii. 14) that it was the 'typhonic wind called Euroclydon' which caused the ship in which St. Paul and he sailed past Crete to incur the 'harm and loss' so graphically described in the last chapter but one of the Acts. That wind is mentioned nowhere but in this one place. Its name however is sufficiently intelligible; being compounded of [Greek: Euros], the 'south-east wind,' and [Greek: klydôn], 'a tempest:' a compound which happily survives intact in the Peshitto version. The Syriac translator, not knowing what the word meant, copied what he saw,--'the blast' (he says) 'of the tempest[76], which [blast] is called Tophonikos Eurokl[=i]don.' Not so the licentious scribes of the West. They insisted on extracting out of the actual 'Euroclydon,' the imaginary name 'Euro-aquilo,' which accordingly stands to this day in the Vulgate. (Not that Jerome himself so read the name of the wind, or he would hardly have explained '_Eurielion_' or '_Euriclion_' to mean 'commiscens, sive deorsum ducens[77].') Of this feat of theirs, Codexes [Symbol: Aleph] and A (in which [Greek: EUROKLUDÔN] has been perverted into [Greek: EURAKULÔN]) are at this day _the sole surviving Greek witnesses_. Well may the evidence for 'Euro-aquilo' be scanty! The fabricated word collapses the instant it is examined. Nautical men point out that it is 'inconsistent in its construction with the principles on which the names of the intermediate or compound winds are framed:'-- '_Euronotus_ is so called as intervening immediately between _Eurus_ and _Notus_, and as partaking, as was thought, of the qualities of both. The same holds true of _Libonotus_, as being interposed between _Libs_ and _Notus_. Both these compound winds lie in the same quarter or quadrant of the circle with the winds of which they are composed, and no other wind intervenes. But _Eurus_ and _Aquilo_ are at 90° distance from one another; or according to some writers, at 105°; the former lying in the south-east quarter, and the latter in the north-east: and two winds, one of which is the East cardinal point, intervene, as Caecias and Subsolanus[78].' Further, why should the wind be designated by an impossible _Latin_ name? The ship was 'a ship of Alexandria' (ver. 6). The sailors were Greeks. What business has '_Aquilo_' here? Next, if the wind did bear the name of 'Euro-aquilo,' why is it introduced in this marked way ([Greek: anemos typhônikos, ho kaloumenos]) as if it were a kind of curiosity? Such a name would utterly miss the point, which is the violence of the wind as expressed in the term Euroclydon. But above all, if St. Luke wrote [Greek: EURAK]-, how has it come to pass that every copyist but three has written [Greek: EUROK]-? The testimony of B is memorable. The original scribe wrote [Greek: EURAKUDÔN][79]: the _secunda mantis_ has corrected this into [Greek: EURYKLUDÔN],--which is also the reading of Euthalius[80]. The essential circumstance is, that _not_ [Greek: ULÔN] but [Greek: UDÔN] has all along been the last half of the word in Codex B[81]. In St. John iv. 15, on the authority of [Symbol: Aleph]B, Tischendorf adopts [Greek: dierchesthai] (in place of the uncompounded verb), assigning as his reason, that 'If St. John had written [Greek: erchesthai], no one would ever have substituted [Greek: dierchesthai] for it.' But to construct the text of Scripture on such considerations, is to build a lighthouse on a quicksand. I could have referred the learned Critic to plenty of places where the thing he speaks of as incredible has been done. The proof that St. John used the uncompounded verb is the fact that it is found in all the copies except our two untrustworthy friends. The explanation of [Greek: DIerchômai] is sufficiently accounted for by the final syllable ([Greek: DE]) of [Greek: mêde] which immediately precedes. Similarly but without the same excuse, St. Mark x. 16 [Greek: eulogei] has become [Greek: kateulogei] ([Symbol: Aleph]BC). " xii. 17 [Greek: thaumasan] " [Greek: ezethaumasan] ([Symbol: Aleph]B). " xiv. 40 [Greek: bebarêmenoi] " [Greek: katabebarêmenoi] (A[Symbol: Aleph]B). It is impossible to doubt that [Greek: kai] (in modern critical editions of St. Luke xvii. 37) is indebted for its existence to the same cause. In the phrase [Greek: ekei synachthêsontai hoi aetoi] it might have been predicted that the last syllable of [Greek: ekei] would some day be mistaken for the conjunction. And so it has actually come to pass. [Greek: KAI oi aetoi] is met with in many ancient authorities. But [Symbol: Aleph]LB also transposed the clauses, and substituted [Greek: episynachthêsontai] for [Greek: synachthêsontai]. The self-same casualty, viz. [Greek: kai] elicited out of the insertion of [Greek: ekei] and the transposition of the clauses, is discoverable among the Cursives at St. Matt. xxiv. 28,--the parallel place: where by the way the old uncials distinguish themselves by yet graver eccentricities[82]. How can we as judicious critics ever think of disturbing the text of Scripture on evidence so precarious as this? It is proposed that we should henceforth read St. Matt. xxii. 23 as follows:--'On that day there came to Him Sadducees _saying_ that there is no Resurrection.' A new incident would be in this way introduced into the Gospel narrative: resulting from a novel reading of the passage. Instead of [Greek: hoi legontes], we are invited to read [Greek: legontes], on the authority of [Symbol: Aleph]BDMSZP and several of the Cursives, besides Origen, Methodius, Epiphanius. This is a respectable array. There is nevertheless a vast preponderance of numbers in favour of the usual reading, which is also found in the Old Latin copies and in the Vulgate. But surely the discovery that in the parallel Gospels it is-- [Greek: hoitines legousin anastasin mê einai] (St. Mark xii. 18) and [Greek: hoi antilegontes anastasin mê einai] (St. Luke xx. 27) may be considered as decisive in a case like the present. Sure I am that it will be so regarded by any one who has paid close attention to the method of the Evangelists. Add that the origin of the mistake is seen, the instant the words are inspected as they must have stood in an uncial copy: [Greek: SADDOUKAIOIOILEGONTES] and really nothing more requires to be said. The second [Greek: OI] was safe to be dropped in a collocation of letters like that. It might also have been anticipated, that there would be found copyists to be confused by the antecedent [Greek: KAI]. Accordingly the Peshitto, Lewis, and Curetonian render the place 'et dicentes;' shewing that they mistook [Greek: KAI OI LEGONTES] for a separate phrase. § 4. The termination [Greek: TO] (in certain tenses of the verb), when followed by the neuter article, naturally leads to confusion; sometimes to uncertainty. In St. John v. 4 for instance, where we read in our copies [Greek: kai etarasse to hydôr], but so many MSS. read [Greek: etarasseto], that it becomes a perplexing question which reading to follow. The sense in either case is excellent: the only difference being whether the Evangelist actually says that the Angel 'troubled' the water, or leaves it to be inferred from the circumstance that after the Angel had descended, straightway the water 'was troubled.' The question becomes less difficult of decision when (as in St. Luke vii. 21) we have to decide between two expressions [Greek: echarisato blepein] (which is the reading of [Symbol: Aleph]*ABDEG and 11 other uncials) and [Greek: echarisato to blepein] which is only supported by [Symbol: Aleph]^{b}ELVA. The bulk of the Cursives faithfully maintain the former reading, and merge the article in the verb. Akin to the foregoing are all those instances,--and they are literally without number--, where the proximity of a like ending has been the fruitful cause of error. Let me explain: for this is a matter which cannot be too thoroughly apprehended. Such a collection of words as the following two instances exhibit will shew my meaning. In the expression [Greek: esthêta lampran anepempsen] (St. Luke xxiii. 11), we are not surprised to find the first syllable of the verb ([Greek: an]) absorbed by the last syllable of the immediately preceding [Greek: lampran]. Accordingly, [Symbol: Aleph]LR supported by one copy of the Old Latin and a single cursive MS. concur in displaying [Greek: epempsen] in this place. The letters [Greek: NAIKÔNAIKAI] in the expression (St. Luke xxiii. 27) [Greek: gynaikôn hai kai] were safe to produce confusion. The first of these three words could of course take care of itself. (Though D, with some of the Versions, make it into [Greek: gynaikes].) Not so however what follows. ABCDLX and the Old Latin (except c) drop the [Greek: kai]: [Symbol: Aleph] and C drop the [Greek: ai]. The truth rests with the fourteen remaining uncials and with the cursives. Thus also the reading [Greek: en olê tê Galilaia] (B) in St. Matt. iv. 23, (adopted by Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort and the Revisers,) is due simply to the reduplication on the part of some inattentive scribe of the last two letters of the immediately preceding word,--[Greek: periêgen]. The received reading of the place is the correct one,--[Greek: kai periêgen holên tên Galilaian ho Iêsous], because the first five words are so exhibited in all the Copies except B[Symbol: Aleph]C; and those three MSS. are observed to differ as usual from one another,--which ought to be deemed fatal to their evidence. Thus, B reads [Greek: kai periêgen en holêi têi Galilaiai]. [Symbol: Aleph] " [Greek: kai periêgen ho _is_ en têi Galilaiai]. C " [Greek: kai periêgen ho _is_ en holê têi Galilaiai]. But--(I shall be asked)--what about the position of the Sacred Name? How comes it to pass that [Greek: ho Iêsous], which comes after [Greek: Galilaian] in almost every other known copy, should come after [Greek: periêgen] in three of these venerable authorities (in D as well as in [Symbol: Aleph] and C), and in the Latin, Peshitto, Lewis, and Harkleian? Tischendorf, Alford, Westcott and Hort and the Revisers at all events (who simply follow B in leaving out [Greek: ho Iêsous] altogether) will not ask me this question: but a thoughtful inquirer is sure to ask it. The phrase (I reply) is derived by [Symbol: Aleph]CD from the twin place in St. Matthew (ix. 35) which in all the MSS. begins [Greek: kai periêgen ho _is_]. So familiar had this order of the words become, that the scribe of [Symbol: Aleph], (a circumstance by the way of which Tischendorf takes no notice,) has even introduced the expression into St. Mark vi. 6,--the parallel place in the second Gospel,--where [Greek: ho _is_] clearly has no business. I enter into these minute details because only in this way is the subject before us to be thoroughly understood. This is another instance where 'the Old Uncials' shew their text to be corrupt; so for assurance in respect of accuracy of detail we must resort to the Cursive Copies. § 5. The introduction of [Greek: apo] in the place of [Greek: hagioi] made by the 'Revisers' into the Greek Text of 2 Peter i. 21,--derives its origin from the same prolific source. (1) some very ancient scribe mistook the first four letters of [Greek: agioi] for [Greek: apo]. It was but the mistaking of [Greek: AGIO] for [Greek: APO]. At the end of 1700 years, the only Copies which witness to this deformity are BP with four cursives,--in opposition to [Symbol: Aleph]AKL and the whole body of the cursives, the Vulgate[83] and the Harkleian. Euthalius knew nothing of it[84]. Obvious it was, next, for some one in perplexity,--(2) to introduce both readings ([Greek: apo] and [Greek: hagioi]) into the text. Accordingly [Greek: apo Theou hagioi] is found in C, two cursives, and Didymus[85]. Then, (3), another variant crops up, (viz. [Greek: hypo] for [Greek: apo]--but only because [Greek: hypo] went immediately before); of which fresh blunder ([Greek: hypo Theou hagioi]) Theophylact is the sole patron[86]. The consequence of all this might have been foreseen: (4) it came to pass that from a few Codexes, both [Greek: apo] and [Greek: agioi] were left out,--which accounts for the reading of certain copies of the Old Latin[87]. Unaware how the blunder began, Tischendorf and his followers claim '(2)', '(3)', and '(4)', as proofs that '(1)' is the right reading: and, by consequence, instead of '_holy_ men of God spake,' require us to read 'men spake _from_ God,' which is wooden and vapid. Is it not clear that a reading attested by only BP and four cursive copies must stand self-condemned? Another excellent specimen of this class of error is furnished by Heb. vii. 1. Instead of [Greek: Ho synantêsas Abraam]--said of Melchizedek,--[Symbol: Aleph]ABD exhibit [Greek: OS]. The whole body of the copies, headed by CLP, are against them[88],--besides Chrysostom[89], Theodoret[90], Damascene[91]. It is needless to do more than state how this reading arose. The initial letter of [Greek: synantêsas] has been reduplicated through careless transcription: [Greek: OSSYN]--instead of [Greek: OSYN]--. That is all. But the instructive feature of the case is that it is in the four oldest of the uncials that this palpable blunder is found. § 6. I have reserved for the last a specimen which is second to none in suggestiveness. 'Whom will ye that I release unto you?' asked Pilate on a memorable occasion[92]: and we all remember how his enquiry proceeds. But the discovery is made that, in an early age there existed copies of the Gospel which proceeded thus,--'Jesus [who is called[93]] Barabbas, or Jesus who is called Christ?' Origen so quotes the place, but 'In many copies,' he proceeds, 'mention is not made that Barabbas was also called Jesus: and those copies may perhaps be right,--else would the name of Jesus belong to one of the wicked,--of which no instance occurs in any part of the Bible: nor is it fitting that the name of Jesus should like Judas have been borne by saint and sinner alike. I think,' Origen adds, 'something of this sort must have been an interpolation of the heretics[94].' From this we are clearly intended to infer that 'Jesus Barabbas' was the prevailing reading of St. Matt. xxvii. 17 in the time of Origen, a circumstance which--besides that a multitude of copies existed as well as those of Origen--for the best of reasons, we take leave to pronounce incredible[95]. The sum of the matter is probably this:--Some inattentive second century copyist [probably a Western Translator into Syriac who was an indifferent Greek scholar] mistook the final syllable of '_unto you_' ([Greek: UMIN]) for the word '_Jesus_' ([Greek: IN]): in other words, carelessly reduplicated the last two letters of [Greek: UMIN],--from which, strange to say, results the form of inquiry noticed at the outset. Origen caught sight of the extravagance, and condemned it though he fancied it to be prevalent, and the thing slept for 1500 years. Then about just fifty years ago Drs. Lachmann, Tischendorf and Tregelles began to construct that 'fabric of Textual Criticism' which has been the cause of the present treatise [though indeed Tischendorf does not adopt the suggestion of those few aberrant cursives which is supported by no surviving uncial, and in fact advocates the very origin of the mischief which has been just described]. But, as every one must see, 'such things as these are not 'readings' at all, nor even the work of 'the heretics;' but simply transcriptional mistakes. How Dr. Hort, admitting the blunder, yet pleads that 'this remarkable reading is attractive by the new and interesting fact which it seems to attest, and by the antithetic force which it seems to add to the question in ver. 17,' [is more than we can understand. To us the expression seems most repulsive. No 'antithetic force' can outweigh our dislike to the idea that Barabbas was our Saviour's namesake! We prefer Origen's account, though he mistook the cause, to that of the modern critic.] FOOTNOTES: [61] It is clearly unsafe to draw any inference from the mere omission of [Greek: êdê] in ver. 35, by those Fathers who do not shew how they would have began ver. 36--as Eusebius (see below, note 2), Theodoret (i. 1398: ii. 233), and Hilary (78. 443. 941. 1041). [62] i. 219: iii. 158: iv. 248, 250 _bis_, 251 _bis_, 252, 253, 255 _bis_, 256, 257. Also iv. 440 note, which = cat^{ox} iv. 21. [63] _dem._ 440. But not _in cs._ 426: _theoph._ 262, 275. [64] vii. 488, 662: ix. 32. [65] i. 397. 98. (Palladius) 611: iii. 57. So also in iv. 199, [Greek: etoimos êdê pros to pisteuein]. [66] Ambrose, ii. 279, has '_Et qui metit_.' Iren.^{int} substitutes '_nam_' for '_et_,' and omits '_jam_.' Jerome 9 times introduces '_jam_' before '_albae sunt_.' So Aug. (iii.^2 417): but elsewhere (iv. 639: v. 531) he omits the word altogether. [67] 'Hic' is not recognized in Ambrose. _Append._ ii. 367. [68] The Fathers render us very little help here. Ps.-Chrys. twice (viii. 34: x. 838) has [Greek: egô de ôde]: once (viii. 153) not. John Damascene (ii. 579) is without the [Greek: ôde]. [69] i. 76: vi. 16 (_not_ vi. 484). [70] iii.^{2} 259 (_not_ v. 511). [71] p. 405. [72] [The prodigal was prepared to say this; but his father's kindness stopped him:--a feature in the account which the Codexes in question ignore.] [73] iii. 687. But in i. 228 and 259 he recognizes [Greek: theou]. [74] _Ap._ Mai vii. 135. [75] Praep. xiii. 6,--[Greek: monou tou henos] (vol. ii. 294). [76] Same word occurs in St. Mark iv. 37. [77] iii. 101. [78] Falconer's Dissertation on St. Paul's Voyage, pp. 16 and 12. [79] Let the learned Vercellone be heard on behalf of Codex B: 'Antequam manum de tabulâ amoveamus, e re fore videtur, si, ipso codice Vaticano inspecto, duos injectos scrupulos eximamus. Cl. Tischendorfius in nuperrimâ suâ editione scribit (Proleg. p. cclxxv), Maium ad Act. xxvii. 14, codici Vaticano tribuisse a primâ manu [Greek: euraklydôn]; nos vero [Greek: eurakydôn]; atque subjungit, "_utrumque, ut videtur, male_." At, quidquid "videri" possit, certum nobis exploratumque est Vaticanum codicem primo habuisse [Greek: eurakydôn], prout expressum fuit tum in tabella quâ Maius Birchianas lectiones notavit, tum in alterâ quâ nos errata corrigenda recensuimus.'--Præfatio to Mai's 2nd ed. of the Cod. Vaticanus, 1859 (8vo), p. v. § vi. [Any one may now see this in the photographed copy.] [80] _Ap._ Galland. x. 225. [81] Remark that some vicious sections evidently owed their origin to the copyist _knowing more of Latin than of Greek_. True, that the compounds euronotus euroauster exist in Latin. _That is the reason why_ the Latin translator (not understanding the word) rendered it _Euroaquilo_: instead of writing _Euraquilo_. I have no doubt that it was some Latin copyist who began the mischief. Like the man who wrote [Greek: ep' autô tô phorô] for [Greek: ep' autophôrô]. Readings of Euroclydon [Greek: EURAKYDÔN] B (sic) [Greek: EURAKYLÔN] [Symbol: Aleph]A [Greek: EURAKÊLÔN] [Greek: EUTRAKÊLÔN] [Greek: EURAKLÊDÔN] Peshitto. [Greek: EURAKYKLÔN] Euroaquilo Vulg. [Greek: EUROKLYDÔN] HLP [Greek: EURAKLYDÔN] Syr. Harkl. [Greek: EURYKLYDÔN] B^{2 man.} [82] [Greek: Opou] ([Greek: ou] [Symbol: Aleph]) [Greek: gar] (--[Greek: gar] [Symbol: Aleph]BDL) [Greek: ean] ([Greek: an] D) [Greek: to ptôma] ([Greek: sôma] [Symbol: Aleph]). [83] _Sancti Dei homines._ [84] _Ap._ Galland. x. 236 a. [85] Trin. 234. [86] iii. 389. [87] '_Locuti sunt homines D_.' [88] Their only supporters seem to be K [i.e. Paul 117 (Matthaei's §)], 17, 59 [published in full by Cramer, vii. 202], 137 [Reiche, p. 60]. Why does Tischendorf quote besides E of Paul, which is nothing else but a copy of D of Paul? [89] Chrys. xii. 120 b, 121 a. [90] Theodoret, iii. 584. [91] J. Damascene, ii. 240 c. [92] St. Matt. xxvii. 17. [93] Cf. [Greek: ho legomenos Barabbas]. St. Mark xv. 7. [94] _Int._ iii. 918 c d. [95] On the two other occasions when Origen quotes St. Matt. xxvii. 17 (i. 316 a and ii. 245 a) nothing is said about 'Jesus Barabbas.'-- Alluding to the place, he elsewhere (iii. 853 d) merely says that '_Secundum quosdam Barabbas dicebatur et Jesus._'--The author of a well-known scholion, ascribed to Anastasius, Bp. of Antioch, but query, for see Migne, vol. lxxxix. p. 1352 b c (= Galland. xii. 253 c), and 1604 a, declares that he had found the same statement 'in very early copies.' The scholion in question is first cited by Birch (Varr. Lectt. p. 110) from the following MSS.:--S, 108, 129, 137, 138, 143, 146, 181, 186, 195, 197, 199 or 200, 209, 210, 221, 222: to which Scholz adds 41, 237, 238, 253, 259, 299: Tischendorf adds 1, 118. In Gallandius (Bibl. P. P. xiv. 81 d e, _Append._), the scholion may be seen more fully given than by Birch,--from whom Tregelles and Tischendorf copy it. Theophylact (p. 156 a) must have seen the place as quoted by Gallandius. The only evidence, so far as I can find, for reading '_Jesus_ Barabbas' (in St. Matt. xxvii. 16, 17) are five disreputable Evangelia 1, 118, 209, 241, 299,--the Armenian Version, the Jerusalem Syriac, [and the Sinai Syriac]; (see Adler, pp. 172-3). CHAPTER V. ACCIDENTAL CAUSES OF CORRUPTION. IV. Itacism. [It has been already shewn in the First Volume that the Art of Transcription on vellum did not reach perfection till after the lapse of many centuries in the life of the Church. Even in the minute elements of writing much uncertainty prevailed during a great number of successive ages. It by no means followed that, if a scribe possessed a correct auricular knowledge of the Text, he would therefore exhibit it correctly on parchment. Copies were largely disfigured with misspelt words. And vowels especially were interchanged; accordingly, such change became in many instances the cause of corruption, and is known in Textual Criticism under the name 'Itacism.'] § 1. It may seem to a casual reader that in what follows undue attention is being paid to minute particulars. But it constantly happens,--and this is a sufficient answer to the supposed objection,--that, from exceedingly minute and seemingly trivial mistakes, there result sometimes considerable and indeed serious misrepresentations of the Spirit's meaning. New incidents:--unheard-of statements:--facts as yet unknown to readers of Scripture:--perversions of our Lord's Divine sayings:--such phenomena are observed to follow upon the omission of the article,--the insertion of an expletive,--the change of a single letter. Thus [Greek: palin], thrust in where it has no business, makes it appear that our Saviour promised to return the ass on which He rode in triumph into Jerusalem[96]. By writing [Greek: ô] for [Greek: o], many critics have transferred some words from the lips of Christ to those of His Evangelist, and made Him say what He never could have dreamed of saying[97]. By subjoining [Greek: s] to a word in a place which it has no right to fill, the harmony of the heavenly choir has been marred effectually, and a sentence produced which defies translation[98]. By omitting [Greek: tô] and [Greek: Kyrie], the repenting malefactor is made to say, 'Jesus! remember me, when Thou comest in Thy kingdom[99].' Speaking of our Saviour's triumphal entry into Jerusalem, which took place 'the day after' 'they made Him a supper' and Lazarus 'which had been dead, whom He raised from the dead,' 'sat at the table with Him' (St. John xii. 1, 2), St. John says that 'the multitude which had been with Him _when_ He called Lazarus out of the tomb and raised Him from the dead bare testimony' (St. John xii. 17). The meaning of this is best understood by a reference to St. Luke xix. 37, 38, where it is explained that it was the sight of so many acts of Divine Power, the chiefest of all being the raising of Lazarus, which moved the crowds to yield the memorable testimony recorded by St. Luke in ver. 38,--by St. John in ver. 13[100]. But Tischendorf and Lachmann, who on the authority of D and four later uncials read [Greek: hoti] instead of [Greek: hote], import into the Gospel quite another meaning. According to their way of exhibiting the text, St. John is made to say that 'the multitude which was with Jesus, testified _that_ He called Lazarus out of the tomb and raised him from the dead': which is not only an entirely different statement, but also the introduction of a highly improbable circumstance. That many copies of the Old Latin (not of the Vulgate) recognize [Greek: hoti], besides the Peshitto and the two Egyptian versions, is not denied. This is in fact only one more proof of the insufficiency of such collective testimony. [Symbol: Aleph]AB with the rest of the uncials and, what is of more importance, _the whole body of the cursives_, exhibit [Greek: hote],--which, as every one must see, is certainly what St. John wrote in this place. Tischendorf's assertion that the prolixity of the expression [Greek: ephônêsen ek tou mnêmeiou kai êgeiren auton ek nekrôn] is inconsistent with [Greek: hote][101],--may surprise, but will never convince any one who is even moderately acquainted with St. John's peculiar manner. The same mistake--of [Greek: hoti] for [Greek: hote]--is met with at ver. 41 of the same chapter. 'These things said Isaiah _because_ he saw His glory' (St. John xii. 41). And why not '_when_ he saw His glory'? which is what the Evangelist wrote according to the strongest attestation. True, that eleven manuscripts (beginning with [Symbol: Aleph]ABL) and the Egyptian versions exhibit [Greek: hoti]: also Nonnus, who lived in the Thebaid (A.D. 410): but all other MSS., the Latin, Peshitto, Gothic, Ethiopic, Georgian, and one Egyptian version:-- Origen[102],--Eusebius in four places[103],--Basil[104],--Gregory of Nyssa twice[105],--Didymus three times[106],--Chrysostom twice[107],-- Severianus of Gabala[108];--these twelve Versions and Fathers constitute a body of ancient evidence which is overwhelming. Cyril three times reads [Greek: hoti][109], three times [Greek: hote][110],--and once [Greek: hênika][111], which proves at least how he understood the place. § 2. [A suggestive example[112] of the corruption introduced by a petty Itacism may be found in Rev. i. 5, where the beautiful expression which has found its way into so many tender passages relating to Christian devotion, 'Who hath _washed_[113] us from our sins in His own blood' (A.V.), is replaced in many critical editions (R.V.) by, 'Who hath _loosed_[114] us from our sins by His blood.' In early times a purist scribe, who had a dislike of anything that savoured of provincial retention of Aeolian or Dorian pronunciations, wrote from unconscious bias [Greek: u] for [Greek: ou], transcribing [Greek: lusanti] for [Greek: lousanti] (unless he were not Greek scholar enough to understand the difference): and he was followed by others, especially such as, whether from their own prejudices or owing to sympathy with the scruples of other people, but at all events under the influence of a slavish literalism, hesitated about a passage as to which they did not rise to the spiritual height of the precious meaning really conveyed therein. Accordingly the three uncials, which of those that give the Apocalypse date nearest to the period of corruption, adopt [Greek: u], followed by nine cursives, the Harkleian Syriac, and the Armenian versions. On the other side, two uncials--viz. B^{2} of the eighth century and P of the ninth--the Vulgate, Bohairic, and Ethiopic, write [Greek: lousanti] and--what is most important--all the other cursives except the handful just mentioned, so far as examination has yet gone, form a barrier which forbids intrusion.] [An instance where an error from an Itacism has crept into the Textus Receptus may be seen in St. Luke xvi. 25. Some scribes needlessly changed [Greek: hôde] into [Greek: hode], misinterpreting the letter which served often for both the long and the short [Greek: o], and thereby cast out some illustrative meaning, since Abraham meant to lay stress upon the enjoyment 'in his bosom' of comfort by Lazarus. The unanimity of the uncials, a majority of the cursives, the witness of the versions, that of the Fathers quote the place being uncertain, are sufficient to prove that [Greek: hôde] is the genuine word.] [Again, in St. John xiii. 25, [Greek: houtôs] has dropped out of many copies and so out of the Received Text because by an Itacism it was written [Greek: outos] in many manuscripts. Therefore [Greek: ekeinos outos] was thought to be a clear mistake, and the weaker word was accordingly omitted. No doubt Latins and others who did not understand Greek well considered also that [Greek: houtôs] was redundant, and this was the cause of its being omitted in the Vulgate. But really [Greek: houtôs], being sufficiently authenticated[115], is exactly in consonance with Greek usage and St. John's style[116], and adds considerably to the graphic character of the sacred narrative. St. John was reclining ([Greek: anakeimenos]) on his left arm over the bosom of the robe ([Greek: en tôi kolpôi]) of the Saviour. When St. Peter beckoned to him he turned his head for the moment and sank ([Greek: epipesôn], not [Greek: anapesôn] which has the testimony only of B and about twenty-five uncials, [Symbol: Aleph] and C being divided against themselves) on the breast of the Lord, being still in the general posture in which he was ([Greek: houtôs][117]), and asked Him in a whisper 'Lord, who is it?'] [Another case of confusion between [Greek: ô] and [Greek: o] may be seen in St. Luke xv. 24, 32, where [Greek: apolôlôs] has gained so strong a hold that it is found in the Received Text for [Greek: apolôlos], which last being the better attested appears to be the right reading[118]. But the instance which requires the most attention is [Greek: katharizon] in St. Mark vii. 19, and all the more because in _The Last Twelve Verses of St. Mark_, the alteration into [Greek: katharizôn] is advocated as being 'no part of the Divine discourse, but the Evangelist's inspired comment on the Saviour's words[119].' Such a question must be decided strictly by the testimony, not upon internal evidence--which in fact is in this case absolutely decisive neither way, for people must not be led by the attractive view opened by [Greek: katharizôn], and [Greek: katharizon] bears a very intelligible meaning. When we find that the uncial evidence is divided, there being eight against the change ([Symbol: Phi][Symbol: Sigma]KMUV[Symbol: Gamma][Symbol: Pi]), and eleven for it ([Symbol: Aleph]ABEFGHLSX[Symbol: Delta]);--that not much is advanced by the versions, though the Peshitto, the Lewis Codex, the Harkleian (?), the Gothic, the Old Latin[120], the Vulgate, favour [Greek: katharizon];--nor by the Fathers:--since Aphraates[121], Augustine (?)[122], and Novatian[123] are contradicted by Origen[124], Theophylact[125], and Gregory Thaumaturgus[126], we discover that we have not so far made much way towards a satisfactory conclusion. The only decided element of judgement, so far as present enquiries have reached, since suspicion is always aroused by the conjunction of [Symbol: Aleph]AB, is supplied by the cursives which with a large majority witness to the received reading. It is not therefore safe to alter it till a much larger examination of existing evidence is made than is now possible. If difficulty is felt in the meaning given by [Greek: katharizon],--and that there is such difficulty cannot candidly be denied,--this is balanced by the grammatical difficulty introduced by [Greek: katharizôn], which would be made to agree in the same clause with a verb separated from it by thirty-five parenthetic words, including two interrogations and the closing sentence. Those people who form their judgement from the Revised Version should bear in mind that the Revisers, in order to make intelligible sense, were obliged to introduce three fresh English words that have nothing to correspond to them in the Greek; being a repetition of what the mind of the reader would hardly bear in memory. Let any reader who doubts this leave out the words in italics and try the effect for himself. The fact is that to make this reading satisfactory, another alteration is required. [Greek: Katharizôn panta ta brômata] ought either to be transferred to the 20th verse or to the beginning of the 18th. Then all would be clear enough, though destitute of a balance of authority: as it is now proposed to read, the passage would have absolutely no parallel in the simple and transparent sentences of St. Mark. We must therefore be guided by the balance of evidence, and that is turned by the cursive testimony.] § 3. Another minute but interesting indication of the accuracy and fidelity with which the cursive copies were made, is supplied by the constancy with which they witness to the preposition [Greek: en] (_not the numeral_ [Greek: hen]) in St. Mark iv. 8. Our Lord says that the seed which 'fell into the good ground' 'yielded by ([Greek: en]) thirty, and by ([Greek: en]) sixty, and by ([Greek: en]) an hundred.' Tischendorf notes that besides all the uncials which are furnished with accents and breathings (viz. EFGHKMUV[Symbol: Pi]) 'nearly 100 cursives' exhibit [Greek: en] here and in ver. 20. But this is to misrepresent the case. All the cursives may be declared to exhibit [Greek: en], e.g. all Matthaei's and all Scrivener's. I have myself with this object examined a large number of Evangelia, and found [Greek: en] in all. The Basle MS. from which Erasmus derived his text[127] exhibits [Greek: en],--though he printed [Greek: hen] out of respect for the Vulgate. The Complutensian having [Greek: hen], the reading of the Textus Receptus follows in consequence: but the Traditional reading has been shewn to be [Greek: en],--which is doubtless intended by [Greek: EN] in Cod. A. Codd. [Symbol: Aleph]C[Symbol: Delta] (two ever licentious and [Symbol: Delta] similarly so throughout St. Mark) substitute for the preposition [Greek: en] the preposition [Greek: eis],--(a sufficient proof to me that they understand [Greek: EN] to represent [Greek: en], not [Greek: hen]): and are followed by Tischendorf, Tregelles, and the Revisers. As for the chartered libertine B (and its servile henchman L), for the first [Greek: en] (but not for the second and third) it substitutes the preposition [Greek: EIS]: while, in ver. 20, it retains the first [Greek: en], but omits the other two. In all these vagaries Cod. B is followed by Westcott and Hort[128]. § 4. St. Paul[129] in his Epistle to Titus [ii. 5] directs that young women shall be 'keepers at home,' [Greek: oikourous]. So, (with five exceptions,) every known Codex[130], including the corrected [Symbol: Aleph] and D,--HKLP; besides 17, 37, 47. So also Clemens Alex.[131] (A.D. 180),--Theodore of Mopsuestia[132],--Basil[133],--Chrysostom[134]-- Theodoret[135],--Damascene[136]. So again the Old Latin (_domum custodientes_[137]),--the Vulgate (_domus curam habentes_[138]),--and Jerome (_habentes domus diligentiam_[139]): and so the Peshitto and the Harkleian versions,--besides the Bohairic. There evidently can be no doubt whatever about such a reading so supported. To be [Greek: oikouros] was held to be a woman's chiefest praise[140]: [Greek: kalliston ergon gynê oikouros], writes Clemens Alex.[141]; assigning to the wife [Greek: oikouria] as her proper province[142]. On the contrary, 'gadding about from house to house' is what the Apostle, writing to Timothy[143], expressly condemns. But of course the decisive consideration is not the support derived from internal evidence; but the plain fact that antiquity, variety, respectability, numbers, continuity of attestation, are all in favour of the Traditional reading. Notwithstanding this, Lachmann, Tischendorf, Tregelles, Westcott and Hort, because they find [Greek: oikourgous] in [Symbol: Aleph]*ACD*F-G, are for thrusting that 'barbarous and scarcely intelligible' word, if it be not even a non-existent[144], into Titus ii. 5. The Revised Version in consequence exhibits 'workers at home'--which Dr. Field may well call an 'unnecessary and most tasteless innovation.' But it is insufficiently attested as well, besides being a plain perversion of the Apostle's teaching. [And the error must have arisen from carelessness and ignorance, probably in the West where Greek was not properly understood.] So again, in the cry of the demoniacs, [Greek: ti hêmin kai soi, Iêsou, huie tou Theou]; (St. Matt. viii. 29) the name [Greek: Iêsou] is omitted by B[Symbol: Aleph]. The reason is plain the instant an ancient MS. is inspected:--[Greek: KAISOI_IU_UIETOU_THU_]:--the recurrence of the same letters caused too great a strain to scribes, and the omission of two of them was the result of ordinary human infirmity. Indeed, to this same source are to be attributed an extraordinary number of so-called 'various readings'; but which in reality, as has already been shewn, are nothing else but a collection of mistakes,--the surviving tokens that anciently, as now, copying clerks left out words; whether misled by the fatal proximity of a like ending, or by the speedy recurrence of the like letters, or by some other phenomenon with which most men's acquaintance with books have long since made them familiar. FOOTNOTES: [96] St. Mark xi. 4. See Revision Revised, pp. 57-58. [97] St. Mark vii. 19, [Greek: katharizôn] for [Greek: katharizon]. See below, pp. 61-3. [98] St. Luke ii. 14. [99] St. Luke xxiii. 42. [100] St. Matt. xx. 9. See also St. Mark xi. 9, 10. [101] 'Quae quidem orationis prolixitas non conveniens esset si [Greek: hote] legendum esset.' [102] iv. 577: 'quando.' [103] Dem. Ev. 310, 312, 454 _bis._ [104] i. 301. [105] ii. 488, and _ap._ Gall. vi. 580. [106] Trin. 59, 99, 242. [107] viii. 406, 407. Also ps.-Chrysost. v. 613. Note, that 'Apolinarius' in Cramer's Cat. 332 is Chrys. viii. 407. [108] _Ap._ Chrys. vi. 453. [109] iv. 505, 709, and _ap_. Mai iii. 85. [110] ii. 102: iv. 709, and _ap_. Mai iii. 118. [111] v^{1}. 642. [112] Unfortunately, though the Dean left several lists of instances of Itacism, he worked out none, except the substitution of [Greek: hen] for [Greek: en] in St. Mark iv. 8, which as it is not strictly on all fours with the rest I have reserved till last. He mentioned all that I have introduced (besides a few others), on detached papers, some of them more than once, and [Greek: lousanti] and [Greek: katharizon] even more than the others. In the brief discussion of each instance which I have supplied, I have endeavoured whenever it was practicable to include any slight expressions of the Dean's that I could find, and to develop all surviving hints. [113] [Greek: lousanti]. [114] [Greek: lusanti]. [115] [Greek: houtôs]. BCEFGHLMX[Symbol: Delta]. Most cursives. Goth. [Greek: outos]. KSU[Symbol: Gamma][Symbol: Lambda]. Ten cursives. _Omit_ [Symbol: Aleph]AD[Pi]. Many cursives. Vulg. Pesh. Ethiop. Armen. Georg. Slavon. Bohair. Pers. [116] E.g. Thuc. vii. 15, St. John iv. 6. [117] See St. John iv. 6: Acts xx. 11, xxvii. 17. The beloved Apostle was therefore called [Greek: ho epistêthios]. See Suicer. s. v. Westcott on St. John xiii. 25. [118] 24. [Greek: apolôlôs.] [Symbol: Aleph]^{a}ABD &c. [Greek: apolôlos]. [Symbol: Aleph]*GKMRSX[Symbol: Gamma][Symbol: Pi]*. Most curs. 32. [Greek: apolôlôs]. [Symbol: Aleph]*ABD &c. [Greek: apolôlos]. [Symbol: Aleph]^{c}KMRSX[Symbol: Gamma][Symbol: Pi]*. Most curs. [119] Pp. 179, 180. Since the Dean has not adopted [Greek: katharizôn] into his corrected text, and on account of other indications which caused me to doubt whether he retained the opinion of his earlier years, I applied to the Rev. W. F. Rose, who answered as follows:--'I am thankful to say that I can resolve all doubt as to my uncle's later views of St. Mark vii. 19. In his annotated copy of the _Twelve Verses_ he deletes the words in his note p. 179, "This appears to be the true reading," and writes in the margin, "The old reading is doubtless the true one," and in the margin of the paragraph referring to [Greek: katharizôn] on p. 180 he writes, "Alter the wording of this." This entirely agrees with my own recollection of many conversations with him on the subject. I think he felt that the weight of the cursive testimony to the old rending was conclusive,--at least that he was not justified in changing the text in spite of it.' These last words of Mr. Rose express exactly the inference that I had drawn. [120] 'The majority of the Old Latin MSS. have "in secessum uadit (or exiit) purgans omnes escas"; _i_ (Vindobonensis) and _r_ (Usserianus) have "et purgat" for "purgans": and _a_ has a conflation "in secessum exit purgans omnes escas et exit in rivum"--so they all point the same way.'--(Kindly communicated by Mr. H. J. White.) [121] Dem. xv. (Graffin)--'Vadit enim esca in ventrem, unde purgatione in secessum emittitur.' (Lat.) [122] iii. 764. 'Et in secessum exit, purgans omnes escas.' [123] Galland. iii. 319. 'Cibis, quos Dominus dicit perire, et in secessu naturali lege purgari.' [124] iii. 494. [Greek: elege tauta ho Sôtêr, katharizôn panta ta brômata.] [125] i. 206. [Greek: ekkatharizôn panta ta brômata.] [126] Galland. iii. 400. [Greek: alla kai ho Sôtêr, panta katharizôn ta brômata.] [127] Evan. 2. See Hoskier, Collation of Cod. Evan. 604, App. F. p. 4. [128] [The following specimens taken from the first hand of B may illustrate the kakigraphy, if I may use the expression, which is characteristic of that MS. and also of [Symbol: Aleph]. The list might be easily increased. I. _Proper Names._ [Greek: Iôanês], generally: [Greek: Iôannês], Luke i. 13*, 60, 63; Acts iii. 4; iv. 6, 13, 19; xii. 25; xiii. 5, 25; xv. 37; Rev. i. 1, 4, 9; xxii. 8. [Greek: Beezeboul], Matt. x. 25; xii. 24, 27; Mark iii. 22; Luke xi. 15, 18, 19. [Greek: Nazaret], Matt. ii. 23; Luke i. 26; John i. 46, 47. [Greek: Nazara], Matt. iv. 13. [Greek: Nazareth], Matt. xxi. 11; Luke ii. 51; iv. 16. [Greek: Maria] for [Greek: Mariam], Matt. i. 20; Luke ii. 19. [Greek: Mariam] for [Greek: Maria], Matt. xxvii. 61; Mark xx. 40; Luke x. 42; xi. 32; John xi. 2; xii. 3; xx. 16, 18. See Traditional Text, p. 86. [Greek: Koum], Mark v. 41. [Greek: Golgoth], Luke xix. 17. [Greek: Istraêleitai, Istraêlitai, Israêleitai, Israêlitai]. [Greek: Eleisabet, Elisabet]. [Greek: Môsês, Môusês.] [Greek: Dalmanountha], Mark viii. 10. [Greek: Iôsê] (Joseph of Arimathea), Mark xv. 45. [Greek: Iôsêph], Matt. xxvii. 57, 59; Mark xv. 42; Luke xxiii. 50; John xix. 38. II. _Mis-spelling of ordinary words._ [Greek: kath' idian], Matt. xvii. 1, 19; xxi v. 3; Mark iv. 34; vi. 31, &c. [Greek: kat' idian], Matt. xiv. 13, 23; Mark vi. 32; vii. 33, &c. [Greek: genêma], Matt. xxvi. 29; Mark xiv. 25; Luke xxii. 18. [Greek: gennêma], Matt. iii. 7; xii. 34; xxiii. 33; Luke iii. 7 (the well-known [Greek: gennêmata echidnôn]). A similar confusion between [Greek: genesis] and [Greek: gennêsis], Matt. i, and between [Greek: egenêthên] and [Greek: egennêthên], and [Greek: gegenêmai] and [Greek: gegennêmai]. See Kuenen and Cobet N. T. ad fid. Cod. Vaticani lxxvii. III. _Itacisms._ [Greek: kreinô], John xii. 48 ([Greek: kreinei]). [Greek: krinô], Matt. vii. 1; xix. 28; Luke vi. 37; vii. 43; xii. 57, &c. [Greek: teimô, timô], Matt. xv. 4, 5, 8; xix. 19; xxvii. 9; Mark vii. 6, 10, &c. [Greek: enebreimêthê] (Matt. ix. 30) for [Greek: enebrimêsato]. [Greek: anakleithênai] (Mark vi. 39) for [Greek: anaklinai. seitos] for [Greek: sitos] (Mark iv. 28). IV. _Bad Grammar._ [Greek: tôi oikodespotêi epekalesan] for [Greek: ton oikodespotên ekal.] (Matt. x. 25). [Greek: katapatêsousin] for [Greek:-sôsin] (Matt. vii. 6). [Greek: ho an aitêsetai] (Matt. xiv. 7). [Greek: hotan de akouete] (Mark xiii. 7). V. _Impossible words._ [Greek: emnêsteumenên] (Luke i. 27). [Greek: ouranou] for [Greek: ouraniou] (ii. 13). [Greek: anêzêtoun] (Luke ii. 44). [Greek: kopiousin] (Matt. vi. 28). [Greek: êrôtoun] (Matt. xv. 23). [Greek: kataskênoin] (Mark iv. 32). [Greek: hêmeis] for [Greek: hymeis]. [Greek: hymeis] for [Greek: hêmeis].] [129] This paper on Titus ii. 5 was marked by the Dean as being 'ready for press.' It was evidently one of his later essays, and was left in one of his later portfolios. [130] _All_ Matthaei's 16,--_all_ Rinck's 7,--_all_ Reiche's 6,--_all_ Scrivener's 13, &c., &c. [131] 622. [132] _Ed._ Swete, ii. 247 (_domos suas bene regentes_); 248 (_domus proprias optime regant_). [133] ii. (_Eth._) 291 a, 309 b. [134] xi. 750 a, 751 b c d--[Greek: hê oikouros kai oikonomikê.] [135] iii. 704. [136] ii. 271. [137] Cod. Clarom. [138] Cod. Amiat., and August. iii^{1}. 804. [139] vii. 716 c, 718 b (_Bene domum regere_, 718 c). [140] [Greek: kat' oikon oikourousin hôste parthenoi] (Soph. Oed. Col. 343).--'[Greek: Oikouros] est quasi proprium vocabulum mulierum: [Greek: oikourgos] est scribarum commentum,'--as Matthaei, whose note is worth reading, truly states. Wetstein's collections here should by all means be consulted. See also Field's delightful Otium Norv., pp. 135-6. [141] P. 293, _lin._ 4 (see _lin._ 2). [142] P. 288, _lin._ 20. [143] 1 Tim. v. 13. [144] [Greek: oikourgein]--which occurs in Clemens Rom. (ad Cor. c. 1)--is probably due to the scribe. CHAPTER VI. ACCIDENTAL CAUSES OF CORRUPTION. V. Liturgical Influence. § 1. There is one distinct class of evidence provided by Almighty God for the conservation of the deposit in its integrity[145], which calls for special notice in this place. The Lectionaries of the ancient Church have not yet nearly enjoyed the attention they deserve, or the laborious study which in order to render them practically available they absolutely require. Scarcely any persons, in fact, except professed critics, are at all acquainted with the contents of the very curious documents alluded to: while collations of any of them which have been hitherto effected are few indeed. I speak chiefly of the Books called Evangelistaria (or Evangeliaria), in other words, the proper lessons collected out of the Gospels, and transcribed into a separate volume. Let me freely admit that I subjoin a few observations on this subject with unfeigned diffidence; having had to teach myself throughout the little I know;--and discovering in the end how very insufficient for my purpose that little is. Properly handled, an adequate study of the Lectionaries of the ancient Church would become the labour of a life. We require exact collations of at least 100 of them. From such a practical acquaintance with about a tenth of the extant copies some very interesting results would infallibly be obtained[146]. As for the external appearance of these documents, it may be enough to say that they range, like the mass of uncial and cursive copies, over a space of about 700 years,--the oldest extant being of about the eighth century, and the latest dating in the fifteenth. Rarely are any so old as the former date,--or so recent as the last named. When they began to be executed is not known; but much older copies than any which at present exist must have perished through constant use: [for they are in perfect order when we first become acquainted with them, and as a whole they are remarkably consistent with one another]. They are almost invariably written in double columns, and not unfrequently are splendidly executed. The use of Uncial letters is observed to have been retained in documents of this class to a later period than in the case of the Evangelia, viz. down to the eleventh century. For the most part they are furnished with a kind of musical notation executed in vermilion; evidently intended to guide the reader in that peculiar recitative which is still customary in the oriental Church. In these books the Gospels always stand in the following order: St. John: St. Matthew: St. Luke: St. Mark. The lessons are brief,-- resembling the Epistles and Gospels in our Book of Common Prayer. They seem to me to fall into two classes: (_a_) Those which contain a lesson for every day in the year: (_b_) Those which only contain [lessons for fixed Festivals and] the Saturday-Sunday lessons ([Greek: sabbatokyriakai]). We are reminded by this peculiarity that it was not till a very late period in her history that the Eastern Church was able to shake herself clear of the shadow of the old Jewish Sabbath[147]. [To these Lectionaries Tables of the Lessons were often added, of a similar character to those which we have in our Prayer-books. The Table of daily Lessons went under the title of Synaxarion (or Eclogadion); and the Table of the Lessons of immovable Festivals and Saints' days was styled Menologion[148].] Liturgical use has proved a fruitful source of textual perturbation. Nothing less was to have been expected,--as every one must admit who has examined ancient Evangelia with any degree of attention. For a period before the custom arose of writing out the Ecclesiastical Lections in the 'Evangelistaries,' and 'Apostolos,' it may be regarded as certain that the practice generally prevailed of accommodating an ordinary copy, whether of the Gospels or of the Epistles, to the requirements of the Church. This continued to the last to be a favourite method with the ancients[149]. Not only was it the invariable liturgical practice to introduce an ecclesiastical lection with an ever-varying formula,--by which means the holy Name is often found in MSS. where it has no proper place,--but notes of time, &c., ['like the unique and indubitably genuine word [Greek: deuteroprôtôi][150],' are omitted as carrying no moral lesson, as well as longer passages like the case of the two verses recounting the ministering Angel with the Agony and the Bloody Sweat[151]. That Lessons from the New Testament were probably read in the assemblies of the faithful according to a definite scheme, and on an established system, at least as early as the fourth century, has been shewn to follow from plain historical fact in the tenth chapter of the Twelve Last Verses of St. Mark's Gospel, to which the reader is referred for more detailed information. Cyril, at Jerusalem,--and by implication, his namesake at Alexandria,--Chrysostom, at Antioch and at Constantinople,-- Augustine, in Africa,--all four expressly witness to the circumstance. In other words, there is found to have been at least at that time fully established throughout the Churches of Christendom a Lectionary, which seems to have been essentially one and the same in the West and in the East. That it must have been of even Apostolic antiquity may be inferred from several considerations[152]. For example, Marcion, in A.D. 140, would hardly have constructed an Evangelistarium and Apostolicon of his own, as we learn from Epiphanius[153], if he had not been induced by the Lectionary System prevailing around him to form a counterplan of teaching upon the same model.] § 2. Indeed, the high antiquity of the Church's Lectionary System is inferred with certainty from many a textual phenomenon with which students of Textual Science are familiar. It may be helpful to a beginner if I introduce to his notice the class of readings to be discussed in the present chapter, by inviting his attention to the first words of the Gospel for St. Philip and St. James' Day in our own English Book of Common Prayer,--'And Jesus said unto His disciples.' Those words he sees at a glance are undeniably nothing else but an Ecclesiastical accretion to the Gospel,--words which breed offence in no quarter, and occasion error to none. They have nevertheless stood prefixed to St. John xiv. 1 from an exceedingly remote period; for, besides establishing themselves in every Lectionary of the ancient Church[154], they are found in Cod. D[155],--in copies of the Old Latin[156] as the Vercellensis, Corbeiensis, Aureus, Bezae,--and in copies of the Vulgate. They may be of the second or third, they must be as old as the fourth century. It is evident that it wants but a very little for those words to have established their claim to a permanent place in the Text. Readings just as slenderly supported have been actually adopted before now[157]. I proceed to cite another instance; and here the success of an ordinary case of Lectionary licence will be perceived to have been complete: for besides recommending itself to Lachmann, Tischendorf, Tregelles, and Westcott and Hort, the blunder in question has established itself in the pages of the Revised Version. Reference is made to an alteration of the Text occurring in certain copies of Acts iii. 1, which will be further discussed below[158]. When it has been stated that these copies are [Symbol: Aleph]ABCG,--the Vulgate,--the two Egyptian versions,--besides the Armenian,--and the Ethiopic,--it will be admitted that the Ecclesiastical practice which has resulted in so widespread a reading, must be primitive indeed. To some persons such a formidable array of evidence may seem conclusive in favour of any reading: but it can only seem so to those who do not realize the weight of counter-testimony. But by far the most considerable injury which has resulted to the Gospel from this cause is the suspicion which has alighted in certain quarters on the last twelve verses of the Gospel according to St. Mark. [Those verses made up by themselves a complete Lection. The preceding Lection, which was used on the Second Sunday after Easter, was closed with the Liturgical note 'The End,' or [Greek: TO TELOS], occurring after the eighth verse. What more probable, nay, more certain result could there be, than that some scribe should mistake the end of the Lection for the end of St. Mark's Gospel, if the last leaf should chance to have been torn off, and should then transcribe no more[159]? How natural that St. Mark should express himself in a more condensed and abrupt style than usual. This of course is only put forward as an explanation, which leaves the notion of another writer and a later date unnecessary. If it can be improved upon, so much the better. Candid critics ought to study Dean Burgon's elaborate chapter already referred to before rejecting it.] § 3. And there probably does not exist, in the whole compass of the Gospel, a more interesting instance of this than is furnished by the words [Greek: eipe de ho Kyrios], in St. Luke vii. 31. This is certainly derived from the Lectionaries; being nothing else but the formula with which it was customary to introduce the lection that begins at this place. Accordingly, only one out of forty copies which have been consulted for the purpose contains them. But the circumstance of interest remains to be stated. When these four unauthorized words have been thus got rid of, the important discovery is made that the two preceding verses (verses 28 and 29) must needs form a part of our Lord's discourse,--which it is perceived flows on unbroken from v. 24 to v. 35. This has been seen already by some[160], though denied by others. But the fact does not admit of rational doubt; though it is certainly not as yet generally known. It is not generally known, I mean, that the Church has recovered a piece of knowledge with which she was once familiar[161], but which for many centuries she has forgotten, viz. that thirty-two words which she supposed to be those of the Evangelist are in reality those of her Lord. Indeed, when the expressions are considered, it is perceived that this account of them must needs be the true one. Thus, we learn from the 24th verse that our Saviour was at this time addressing 'the crowds' or 'multitudes.' But the four classes specified in verses 29, 30, cannot reasonably be thought to be the Evangelist's analysis of those crowds. In fact what is said of 'the Pharisees and Lawyers' in ver. 30 is clearly not a remark made by the Evangelist on the reception which our Saviour's words were receiving at the hands of his auditory; but our Saviour's own statement of the reception which His Forerunner's preaching had met with at the hands of the common people and the publicans on the one hand,--the Pharisees and the Scribes on the other. Hence the inferential particle [Greek: oun] in the 31st verse; and the use in ver. 35 of the same verb ([Greek: edikaiôthê]) which the Divine Speaker had employed in ver. 29: whereby He takes up His previous statement while He applies and enforces it. Another specimen of unauthorized accretion originating in the same way is found a little farther on. In St. Luke ix. 1 ('And having called together His twelve Disciples'), the words [Greek: mathêtas autou] are confessedly spurious: being condemned by nearly every known cursive and uncial. Their presence in the meantime is fully accounted for by the adjacent rubrical direction how the lesson is to be introduced: viz. 'At that time Jesus having called together His twelve Disciples.' Accordingly we are not surprised to find the words [Greek: ho Iêsous] also thrust into a few of the MSS.: though we are hardly prepared to discover that the words of the Peshitto, besides the Latin and Cureton's Syriac, are disfigured in the same way. The admirers of 'the old uncials' will learn with interest that, instead of [Greek: mathêtas autou], [Symbol: Aleph]C with LX[Symbol: Lambda][Symbol: Xi] and a choice assortment of cursives exhibit [Greek: apostolous],--being supported in this manifestly spurious reading by the best copies of the Old Latin, the Vulgate, Gothic, Harkleian, Bohairic, and a few other translations. Indeed, it is surprising what a fertile source of corruption Liturgical usage has proved. Every careful student of the Gospels remembers that St. Matthew describes our Lord's first and second missionary journey in very nearly the same words. The former place (iv. 23) ending [Greek: kai pasan malakian en tô laô] used to conclude the lesson for the second Sunday after Pentecost,--the latter (ix. 35) ending [Greek: kai pasan malakian] occupies the same position in the Gospel for the seventh Sunday. It will not seem strange to any one who considers the matter, that [Greek: en tô laô] has in consequence not only found its way into ix. 35, but has established itself there very firmly: and that from a very early time. The spurious words are first met with in the Codex Sinaiticus[162]. But sometimes corruptions of this class are really perplexing. Thus [Symbol: Aleph] testifies to the existence of a short additional clause ([Greek: kai polloi êkolouthêsan autô]) at the end, as some critics say, of the same 35th verse. Are we not rather to regard the words as the beginning of ver. 36, and as being nothing else but the liturgical introduction to the lection for the Twelve Apostles, which follows (ix. 36-x. 8), and whose Festival falls on the 30th June? Whatever its origin, this confessedly spurious accretion to the Text, which exists besides only in L and six cursive copies, must needs be of extraordinary antiquity, being found in the two oldest copies of the Old Latin:--a sufficient indication, by the way, of the utter insufficiency of such an amount of evidence for the genuineness of any reading. This is the reason why, in certain of the oldest documents accessible, such a strange amount of discrepancy is discoverable in the text of the first words of St. Luke x. 25 ([Greek: kai idou nomikos tis anestê, ekpeirazôn aiton, kai legôn]). Many of the Latin copies preface this with _et haec eo dicente_. Now, the established formula of the lectionaries here is,--[Greek: nomikos tis prosêthen tô I.], which explains why the Curetonian, the Lewis, with 33, 'the queen of the cursives,' as their usual leader in aberrant readings is absurdly styled, so read the place: while D, with one copy of the Old Latin, stands alone in exhibiting,--[Greek: anestê de tis nomikos]. Four Codexes ([Symbol: Aleph]BL[Symbol: Xi]) with the Curetonian omit the second [Greek: kai] which is illegible in the Lewis. To read this place in its purity you have to take up any ordinary cursive copy. § 4. Take another instance. St. Mark xv. 28 has been hitherto read in all Churches as follows:--'And the Scripture was fulfilled, which saith, "And He was numbered with the transgressors."' In these last days however the discovery is announced that every word of this is an unauthorized addition to the inspired text. Griesbach indeed only marks the verse as probably spurious; while Tregelles is content to enclose it in brackets. But Alford, Tischendorf, Westcott and Hort, and the Revisers eject the words [Greek: kai eplêrôthê hê graphê hê legousa, kai meta anomôn elogisthê] from the text altogether. What can be the reason for so extraordinary a proceeding? Let us not be told by Schulz (Griesbach's latest editor) that 'the quotation is not in Mark's manner; that the formula which introduces it is John's: and that it seems to be a gloss taken from Luke xxii. 37.' This is not criticism but dictation,--imagination, not argument. Men who so write forget that they are assuming the very point which they are called upon to prove. Now it happens that all the Uncials but six and an immense majority of the Cursive copies contain the words before us:--that besides these, the Old Latin, the Syriac, the Vulgate, the Gothic and the Bohairic versions, all concur in exhibiting them:--that the same words are expressly recognized by the Sectional System of Eusebius;--having a section ([Greek: sis] / [Greek: ê] i.e. 216/8) to themselves--which is the weightiest sanction that Father had it in his power to give to words of Scripture. So are they also recognized by the Syriac sectional system (260/8), which is diverse from that of Eusebius and independent of it. What then is to be set against such a weight of ancient evidence? The fact that the following six Codexes are without this 28th verse, [Symbol: Aleph]ABCDX, together with the Sahidic and Lewis. The notorious Codex k (Bobiensis) is the only other ancient testimony producible; to which Tischendorf adds 'about forty-five cursive copies.' Will it be seriously pretended that this evidence for omitting ver. 28 from St. Mark's Gospel can compete with the evidence for retaining it? Let it not be once more insinuated that we set numbers before antiquity. Codex D is of the sixth century; Cod. X not older than the ninth: and not one of the four Codexes which remain is so old, within perhaps two centuries, as either the Old Latin or the Peshitto versions. We have Eusebius and Jerome's Vulgate as witnesses on the same side, besides the Gothic version, which represents a Codex probably as old as either. To these witnesses must be added Victor of Antioch, who commented on St. Mark's Gospel before either A or C were written[163]. It will be not unreasonably asked by those who have learned to regard whatever is found in B or [Symbol: Aleph] as oracular,--'But is it credible that on a point like this such authorities as [Symbol: Aleph]ABCD should all be in error?' It is not only credible, I answer, but a circumstance of which we meet with so many undeniable examples that it ceases to be even a matter of surprise. On the other hand, what is to be thought of the credibility that on a point like this all the ancient versions (except the Sahidic) should have conspired to mislead mankind? And further, on what intelligible principle is the consent of all the other uncials, and the whole mass of cursives, to be explained, if this verse of Scripture be indeed spurious? I know that the rejoinder will be as follows:--'Yes, but if the ten words in dispute really are part of the inspired verity, how is their absence from the earliest Codexes to be accounted for?' Now it happens that for once I am able to assign the reason. But I do so under protest, for I insist that to point out the source of the mistakes in our oldest Codexes is no part of a critic's business. It would not only prove an endless, but also a hopeless task. This time, however, I am able to explain. If the reader will take the trouble to inquire at the Bibliothèque at Paris for a Greek Codex numbered '71,' an Evangelium will be put into his hands which differs from any that I ever met with in giving singularly minute and full rubrical directions. At the end of St. Mark xv. 27, he will read as follows:--'When thou readest the sixth Gospel of the Passion,--also when thou readest the second Gospel of the Vigil of Good Friday,--stop here: skip verse 28: then go on at verse 29.' The inference from this is so obvious, that it would be to abuse the reader's patience if I were to enlarge upon it, or even to draw it out in detail. Very ancient indeed must the Lectionary practice in this particular have been that it should leave so fatal a trace of its operation in our four oldest Codexes: but _it has left it_[164]. The explanation is evident, the verse is plainly genuine, and the Codexes which leave it out are corrupt. One word about the evidence of the cursive copies on this occasion. Tischendorf says that 'about forty-five' of them are without this precious verse of Scripture. I venture to say that the learned critic would be puzzled to produce forty-five copies of the Gospels in which this verse has no place. But in fact his very next statement (viz. that about half of these are Lectionaries),--satisfactorily explains the matter. Just so. From every Lectionary in the world, for the reason already assigned, these words are away; as well as in every MS. which, like B and [Symbol: Aleph], has been depraved by the influence of the Lectionary practice. And now I venture to ask,--What is to be thought of that Revision of our Authorized Version which omits ver. 28 altogether; with a marginal intimation that 'many ancient authorities insert it'? Would it not have been the course of ordinary reverence,--I was going to say of truth and fairness,--to leave the text unmolested: with a marginal memorandum that just 'a very few ancient authorities leave it out'? § 5. A gross depravation of the Text resulting from this cause, which nevertheless has imposed on several critics, as has been already said, is furnished by the first words of Acts iii. The most ancient witness accessible, namely the Peshitto, confirms the usual reading of the place, which is also the text of the cursives: viz. [Greek: Epi to auto de Petros kai Iôannês k.t.l.] So the Harkleian and Bede. So Codex E. The four oldest of the six available uncials conspire however in representing the words which immediately precede in the following unintelligible fashion:--[Greek: ho de Kyrios prosetithei tous sôzomenous kath' hêmeran epi to auto. Petros de k.t.l.] How is it to be thought that this strange and vapid presentment of the passage had its beginning? It results, I answer, from the ecclesiastical practice of beginning a fresh lection at the name of 'Peter,' prefaced by the usual formula 'In those days.' It is accordingly usual to find the liturgical word [Greek: archê]--indicative of the beginning of a lection,--thrust in between [Greek: epi to auto de] and [Greek: Petros]. At a yet earlier period I suppose some more effectual severance of the text was made in that place, which unhappily misled some early scribe[165]. And so it came to pass that in the first instance the place stood thus: [Greek: ho de Kyrios prosetithei tous sôzomenous kath' hêmeran tê ekklêsia epi to auto],--which was plainly intolerable. What I am saying will commend itself to any unprejudiced reader when it has been stated that Cod. D in this place actually reads as follows:--[Greek: kathêmeran epi to auto en tê ekklêsia. En de tais hêmerais tautais Petros k.t.l.]: the scribe with simplicity both giving us the liturgical formula with which it was usual to introduce the Gospel for the Friday after Easter, and permitting us to witness the perplexity with which the evident surplusage of [Greek: tê ekklêsia epi to auto] occasioned him. He inverts those two expressions and thrusts in a preposition. How obvious it now was to solve the difficulty by getting rid of [Greek: tê ekklêsia]. It does not help the adverse case to shew that the Vulgate as well as the copy of Cyril of Alexandria are disfigured with the same corrupt reading as [Symbol: Aleph]ABC. It does but prove how early and how widespread is this depravation of the Text. But the indirect proof thus afforded that the actual Lectionary System must needs date from a period long anterior to our oldest Codexes is a far more important as well as a more interesting inference. In the meantime I suspect that it was in Western Christendom that this corruption of the text had its beginning: for proof is not wanting that the expression [Greek: epi to auto] seemed hard to the Latins[166]. Hence too the omission of [Greek: palin] from [Symbol: Aleph]BD (St. Matt, xiii. 43). A glance at the place in an actual Codex[167] will explain the matter to a novice better than a whole page of writing:-- [Greek: akouetô. telos] [Greek: palin. archê. eipen o Kurios tên parabolên tautên.] [Greek: Omoia estin k.t.l.] The word [Greek: palin], because it stands between the end ([Greek: telos]) of the lesson for the sixth Thursday and the beginning ([Greek: archê]) of the first Friday after Pentecost, got left out [though every one acquainted with Gospel MSS. knows that [Greek: archê] and [Greek: telos] were often inserted in the text]. The second of these two lessons begins with [Greek: homoia] [because [Greek: palin] at the beginning of a lesson is not wanted]. Here then is a singular token of the antiquity of the Lectionary System in the Churches of the East: as well as a proof of the untrustworthy character of Codd. [Symbol: Aleph]BD. The discovery that they are supported this time by copies of the Old Latin (a c e ff^{1.2} g^{1.2} k l), Vulgate, Curetonian, Bohairic, Ethiopic, does but further shew that such an amount of evidence in and by itself is wholly insufficient to determine the text of Scripture. When therefore I see Tischendorf, in the immediately preceding verse (xiii. 43) on the sole authority of [Symbol: Aleph]B and a few Latin copies, omitting the word [Greek: akouein],--and again in the present verse on very similar authority (viz. [Symbol: Aleph]D, Old Latin, Vulgate, Peshitto, Curetonian, Lewis, Bohairic, together with five cursives of aberrant character) transposing the order of the words [Greek: panta hosa echei pôlei],--I can but reflect on the utterly insecure basis on which the Revisers and the school which they follow would remodel the inspired Text. It is precisely in this way and for the selfsame reason, that the clause [Greek: kai elypêthêsan sphodra] (St. Matt. xvii. 23) comes to be omitted in K and several other copies. The previous lesson ends at [Greek: egerthêsetai],--the next lesson begins at [Greek: prosêlthon]. § 6. Indeed, the Ancient Liturgy of the Church has frequently exercised a corrupting influence on the text of Scripture. Having elsewhere considered St. Luke's version of the Lord's Prayer[168], I will in this place discuss the genuineness of the doxology with which the Lord's Prayer concludes in St. Matt. vi. 13[169],--[Greek: hoti sou estin hê basileia kai hê dynamis kai hê doxa eis tous aiônas. amên],--words which for 360 years have been rejected by critical writers as spurious, notwithstanding St. Paul's unmistakable recognition of them in 2 Tim. iv. 18,--which alone, one would have thought, should have sufficed to preserve them from molestation. The essential note of primitive antiquity at all events these fifteen words enjoy in perfection, being met with in all copies of the Peshitto:--and this is a far weightier consideration than the fact that they are absent from most of the Latin copies. Even of these however four (k f g^{1} q) recognize the doxology, which is also found in Cureton's Syriac and the Sahidic version; the Gothic, the Ethiopic, Armenian, Georgian, Slavonic, Harkleian, Palestinian, Erpenius' Arabic, and the Persian of Tawos; as well as in the [Greek: Didachê] (with variations); Apostolical Constitutions (iii. 18-vii. 25 with variations); in St. Ambrose (De Sacr. vi. 5. 24), Caesarius (Dial. i. 29). Chrysostom comments on the words without suspicion, and often quotes them (In Orat. Dom., also see Hom. in Matt. xiv. 13): as does Isidore of Pelusium (Ep. iv. 24). See also Opus Imperfectum (Hom. in Matt. xiv), Theophylact on this place, and Euthymius Zigabenus (in Matt. vi. 13 and C. Massal. Anath. 7). And yet their true claim to be accepted as inspired is of course based on the consideration that they are found in ninety-nine out of a hundred of the Greek copies, including [Symbol: Phi] and [Symbol: Sigma] of the end of the fifth and beginning of the sixth centuries. What then is the nature of the adverse evidence with which they have to contend and which is supposed to be fatal to their claims? Four uncial MSS. ([Symbol: Aleph]BDZ), supported by five cursives of bad character (1, 17 which gives [Greek: amên], 118, 130, 209), and, as we have seen, all the Latin copies but four, omit these words; which, it is accordingly assumed, must have found their way surreptitiously into the text of all the other copies in existence. But let me ask,--Is it at all likely, or rather is it any way credible, that in a matter like this, all the MSS. in the world but nine should have become corrupted? No hypothesis is needed to account for one more instance of omission in copies which exhibit a mutilated text in every page. But how will men pretend to explain an interpolation universal as the present; which may be traced as far back as the second century; which has established itself without appreciable variety of reading in all the MSS.; which has therefore found its way from the earliest time into every part of Christendom; is met with in all the Lectionaries, and in all the Greek Liturgies; and has so effectually won the Church's confidence that to this hour it forms part of the public and private devotions of the faithful all over the world? One and the same reply has been rendered to this inquiry ever since the days of Erasmus. A note in the Complutensian Polyglott (1514) expresses it with sufficient accuracy. 'In the Greek copies, after _And deliver us from evil_, follows _For thine is the kingdom, and the power, and the glory, for ever_. But it is to be noted that in the Greek liturgy, after the choir has said _And deliver us from evil_, it is the Priest who responds as above: and those words, according to the Greeks, the priest alone may pronounce. This makes it probable that the words in question are no integral part of the Lord's Prayer: but that certain copyists inserted them in error, supposing, from their use in the liturgy, that they formed part of the text.' In other words, they represent that men's ears had grown so fatally familiar with this formula from its habitual use in the liturgy, that at last they assumed it to be part and parcel of the Lord's Prayer. The same statement has been repeated ad nauseam by ten generations of critics for 360 years. The words with which our Saviour closed His pattern prayer are accordingly rejected as an interpolation resulting from the liturgical practice of the primitive Church. And this slipshod account of the matter is universally acquiesced in by learned and unlearned readers alike at the present day. From an examination of above fifty ancient oriental liturgies, it is found then that though the utmost variety prevails among them, yet that _not one_ of them exhibits the evangelical formula as it stands in St. Matt. vi. 13; while in some instances the divergences of expression are even extraordinary. Subjoined is what may perhaps be regarded as the typical eucharistic formula, derived from the liturgy which passes as Chrysostom's. Precisely the same form recurs in the office which is called after the name of Basil: and it is essentially reproduced by Gregory of Nyssa, Cyril of Jerusalem, and pseudo-Caesarius; while something very like it is found to have been in use in more of the Churches of the East. '_For thine is the kingdom, and the power, and the glory_, Father, Son and Holy Ghost, now and always and _for ever_ and ever. _Amen_.' But as every one sees at a glance, such a formula as the foregoing,--with its ever-varying terminology of praise,--its constant reference to the blessed Trinity,--its habitual [Greek: nun kai aei],--and its invariable [Greek: eis tous aiônas tôn aiônôn], (which must needs be of very high antiquity, for it is mentioned by Irenaeus[170], and may be as old as 2 Tim. iv. 18 itself;)--the doxology, I say, which formed part of the Church's liturgy, though transcribed 10,000 times, could never by possibility have resulted in the unvarying doxology found in MSS. of St. Matt. vi. 13,--'_For thine is the kingdom, and the power, and the glory, for ever. Amen._' On the other hand, the inference from a careful survey of so many Oriental liturgies is inevitable. The universal prevalence of a doxology of some sort at the end of the Lord's Prayer; the general prefix 'for thine'; the prevailing mention therein of 'the kingdom and the power and the glory'; the invariable reference to Eternity:--all this constitutes a weighty corroboration of the genuineness of the form in St. Matthew. Eked out with a confession of faith in the Trinity, and otherwise amplified as piety or zeal for doctrinal purity suggested, every liturgical formula of the kind is clearly derivable from the form of words in St. Matt. vi. 13. In no conceivable way, on the other hand, could that briefer formula have resulted from the practice of the ancient Church. The thing, I repeat, is simply impossible. What need to point out in conclusion that the Church's peculiar method of reciting the Lord's Prayer in the public liturgy does notwithstanding supply the obvious and sufficient explanation of all the adverse phenomena of the case? It was the invariable practice from the earliest time for the Choir to break off at the words 'But deliver us from evil.' They never pronounced the doxology. The doxology must for that reason have been omitted by the critical owner of the archetypal copy of St. Matthew from which nine extant Evangelia, Origen, and the Old Latin version originally derived their text. This is the sum of the matter. There can be no simpler solution of the alleged difficulty. That Tertullian, Cyprian, Ambrose recognize no more of the Lord's Prayer than they found in their Latin copies, cannot create surprise. The wonder would have been if they did. Much stress has been laid on the silence of certain of the Greek Fathers concerning the doxology although they wrote expressly on the Lord's Prayer; as Origen, Gregory of Nyssa[171], Cyril of Jerusalem, Maximus. Those who have attended most to such subjects will however bear me most ready witness, that it is never safe to draw inferences of the kind proposed from the silence of the ancients. What if they regarded a doxology, wherever found, as hardly a fitting subject for exegetical comment? But however their silence is to be explained, it is at least quite certain that the reason of it is not because their copies of St. Matthew were unfurnished with the doxology. Does any one seriously imagine that in A.D. 650, when Maximus wrote, Evangelia were, in this respect, in a different state from what they are at present? The sum of what has been offered may be thus briefly stated:--The textual perturbation observable at St. Matt. vi. 13 is indeed due to a liturgical cause, as the critics suppose. But then it is found that not the great bulk of the Evangelia, but only Codd. [Symbol: Aleph]BDZ, 1, 17, 118, 130, 209, have been victims of the corrupting influence. As usual, I say, it is the few, not the many copies, which have been led astray. Let the doxology at the end of the Lord's Prayer be therefore allowed to retain its place in the text without further molestation. Let no profane hands be any more laid on these fifteen precious words of the Lord Jesus Christ. There yet remains something to be said on the same subject for the edification of studious readers; to whom the succeeding words are specially commended. They are requested to keep their attention sustained, until they have read what immediately follows. The history of the rejection of these words is in a high degree instructive. It dates from 1514, when the Complutensian editors, whilst admitting that the words were found in their Greek copies, banished them from the text solely in deference to the Latin version. In a marginal annotation they started the hypothesis that the doxology is a liturgical interpolation. But how is that possible, seeing that the doxology is commented on by Chrysostom? 'We presume,' they say, 'that this corruption of the original text must date from an antecedent period.' The same adverse sentence, supported by the same hypothesis, was reaffirmed by Erasmus, and on the same grounds; but in his edition of the N.T. he suffered the doxology to stand. As the years have rolled out, and Codexes DBZ[Symbol: Aleph] have successively come to light, critics have waxed bolder and bolder in giving their verdict. First, Grotius, Hammond, Walton; then Mill and Grabe; next Bengel, Wetstein, Griesbach; lastly Scholz, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort, and the Revisers have denounced the precious words as spurious. But how does it appear that tract of time has strengthened the case against the doxology? Since 1514, scholars have become acquainted with the Peshitto version; which by its emphatic verdict, effectually disposes of the evidence borne by all but three of the Old Latin copies. The [Greek: Didachê] of the first or second century, the Sahidic version of the third century, the Apostolic Constitutions (2), follow on the same side. Next, in the fourth century come Chrysostom, Ambrose, ps.-Caesarius, the Gothic version. After that Isidore, the Ethiopic, Cureton's Syriac. The Harkleian, Armenian, Georgian, and other versions, with Chrysostom (2), the Opus Imperfectum, Theophylact, and Euthymius (2), bring up the rear[172]. Does any one really suppose that two Codexes of the fourth century (B[Symbol: Aleph]), which are even notorious for their many omissions and general accuracy, are any adequate set-off against such an amount of ancient evidence? L and 33, generally the firm allies of BD and the Vulgate, forsake them at St. Matt. vi. 13: and dispose effectually of the adverse testimony of D and Z, which are also balanced by [Symbol: Phi] and [Symbol: Sigma]. But at this juncture the case for rejecting the doxology breaks down: and when it is discovered that every other uncial and every other cursive in existence may be appealed to in its support, and that the story of its liturgical origin proves to be a myth,--what must be the verdict of an impartial mind on a survey of the entire evidence? The whole matter may be conveniently restated thus:--Liturgical use has indeed been the cause of a depravation of the text at St. Matt. vi. 13; but it proves on inquiry to be the very few MSS.,--not the very many,--which have been depraved. Nor is any one at liberty to appeal to a yet earlier period than is attainable by existing liturgical evidence; and to suggest that then the doxology used by the priest may have been the same with that which is found in the ordinary text of St. Matthew's Gospel. This may have been the case or it may not. Meanwhile, the hypothesis, which fell to the ground when the statement on which it rested was disproved, is not now to be built up again on a mere conjecture. But if the fact could be ascertained,--and I am not at all concerned to deny that such a thing is possible,--I should regard it only as confirmatory of the genuineness of the doxology. For why should the liturgical employment of the last fifteen words of the Lord's Prayer be thought to cast discredit on their genuineness? In the meantime, the undoubted fact, that for an indefinitely remote period the Lord's Prayer was not publicly recited by the people further than 'But deliver us from evil,'--a doxology of some sort being invariably added, but pronounced by the priest alone,--this clearly ascertained fact is fully sufficient to account for a phenomenon so ordinary [found indeed so commonly throughout St. Matthew, to say nothing of occurrences in the other Gospels] as really not to require particular explanation, viz. the omission of the last half of St. Matthew vi. 13 from Codexes [Symbol: Aleph]BDZ. FOOTNOTES: [145] [I have retained this passage notwithstanding the objections made in some quarters against similar passages in the companion volume, because I think them neither valid, nor creditable to high intelligence, or to due reverence.] [146] [The Textual student will remember that besides the Lectionaries of the Gospels mentioned here, of which about 1000 are known, there are some 300 more of the Acts and Epistles, called by the name Apostolos.] [147] ['It seems also a singular note of antiquity that the Sabbath and the Sunday succeeding it do as it were cohere, and bear one appellation; so that the week takes its name--_not_ from the Sunday with which it commences, but--from the Saturday-and-Sunday with which it concludes.' Twelve Verses, p. 194, where more particulars are given.] [148] [For the contents of these Tables, see Scrivener's Plain Introduction, 4th edition, vol. i. pp. 80-89.] [149] See Scrivener's Plain Introduction, 4th edition, vol. i. pp. 56-65. [150] Twelve Verses, p. 220. The MS. stops in the middle of a sentence. [151] St. Luke xxii. 43, 44. [152] In the absence of materials supplied by the Dean upon what was his own special subject, I have thought best to extract the above sentences from the Twelve Last Verses, p. 207. The next illustration is his own, though in my words. [153] i. 311. [154] [Greek: eipen ho Kyrios tois heautou mathêtais; mê tarassesthô.] [155] [Greek: kai eipen tois mathêtais autou]. The same Codex (D) also prefixes to St. Luke xvi. 19 the Ecclesiastical formula--[Greek: eipen de kai eteran parabolên]. [156] '_Et ait discipulis suis, non turbetur_.' [157] E.g. the words [Greek: kai legei autois; eirênê hymin] have been omitted by Tisch, and rejected by W.-Hort from St. Luke xxiv. 36 _on the sole authority_ of D and five copies of the Old Latin. Again, on the same sorry evidence, the words [Greek: proskynêsantes auton] have been omitted or rejected by the same critics from St. Luke xxiv. 52. In both instances the expressions are also branded with doubt in the R. V. [158] Pp. 78-80. [159] See Traditional Text, Appendix VII. [160] Bp. C. Wordsworth. But Alford, Westcott and Hort, doubt it. [161] Thus Codex [Symbol: Xi] actually interpolates at this place the words--[Greek: ouketi ekeinois elegeto, alla tois mathêtais.] Tisch. _ad loc_. [162] Cyril Alex, (four times) and the Verona Codex (b), besides L and a few other copies, even append the same familiar words to [Greek: kai pasan malakian] in St. Matt. x. 1. [163] Investigate Possinus, 345, 346, 348. [164] It is surprising to find so great an expert as Griesbach in the last year of his life so entirely misunderstanding this subject. See his Comment. Crit. Part ii. p. 190. 'Nec ulla ... debuerint.' [165] [Greek: tous sôzomenous kathêmeran en tê ekklêsia. epi to auto de (TÊ S' TÊS DIAKINÊSIMOU) Petros kai Iôannês, k.t.l.] Addit. 16,184, fol. 152 _b_. [166] Bede, Retr. 111. D (add. [Greek: hoi en t. ekkl.]). Brit. Mus. Addit. 16, 184. fol. 152 _b._ Vulgate. [167] So the place stands in Evan. 64. The liturgical notes are printed in a smaller type, for distinction. [168] The Revision Revised, 34-6. [169] See The Traditional Text, p. 104. [170] [Greek: alla kai hêmas epi tês Eucharistias legontas, 'eis tous aiônas tôn aiônôn,' k.t.l.] Contra Haer. lib. i. c. 3. [171] But the words of Gregory of Nyssa are doubtful. See Scrivener, Introduction, ii. p. 325, note 1. [172] See my Textual Guide, Appendix V. pp. 131-3 (G. Bell & Sons). I have increased the Dean's list with a few additional authorities. CHAPTER VII. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. I. Harmonistic Influence. [It must not be imagined that all the causes of the depravation of the text of Holy Scripture were instinctive, and that mistakes arose solely because scribes were overcome by personal infirmity, or were unconsciously the victims of surrounding circumstances. There was often more design and method in their error. They, or those who directed them, wished sometimes to correct and improve the copy or copies before them. And indeed occasionally they desired to make the Holy Scriptures witness to their own peculiar belief. Or they had their ideas of taste, and did not scruple to alter passages to suit what they fancied was their enlightened judgement. Thus we can trace a tendency to bring the Four Records into one harmonious narrative, or at least to excise or vary statements in one Gospel which appeared to conflict with parallel statements in another. Or else, some Evangelical Diatessaron, or Harmony, or combined narrative now forgotten, exercised an influence over them, and whether consciously or not,--since it is difficult always to keep designed and unintentional mistakes apart, and we must not be supposed to aim at scientific exactness in the arrangement adopted in this analysis,--induced them to adopt alterations of the pure Text. We now advance to some instances which will severally and conjointly explain themselves.] § 1. Nothing can be more exquisitely precise than St. John's way of describing an incident to which St. Mark (xvi. 9) only refers; viz. our Lord's appearance to Mary Magdalene,--the first of His appearances after His Resurrection. The reason is discoverable for every word the Evangelist uses:--its form and collocation. Both St. Luke (xxiv. 3) and previously St. Mark (xvi. 5) expressly stated that the women who visited the Sepulchre on the first Easter morning, 'after they had entered in' ([Greek: eiselthousai]), saw the Angels. St John explains that at that time Mary was not with them. She had separated herself from their company;--had gone in quest of Simon Peter and 'the other disciple.' When the women, their visit ended, had in turn departed from the Sepulchre, she was left in the garden alone. 'Mary was standing [with her face] _towards the sepulchre_ weeping,--_outside_[173].' All this, singular to relate, was completely misunderstood by the critics of the two first centuries. Not only did they identify the incident recorded in St. John xx. 11, 12 with St. Mark xv. 5 and St. Luke xxiv. 3, 4, from which, as we have seen, the first-named Evangelist is careful to distinguish it;--not only did they further identify both places with St. Matt, xxviii. 2, 3[174], from which they are clearly separate;--but they considered themselves at liberty to tamper with the inspired text in order to bring it into harmony with their own convictions. Some of them accordingly altered [Greek: pros to mnêmeion] into [Greek: pros tô mnêmeiô] (which is just as ambiguous in Greek as '_at_ the sepulchre' in English[175]), and [Greek: exô] they boldly erased. It is thus that Codex A exhibits the text. But in fact this depravation must have begun at a very remote period and prevailed to an extraordinary extent: for it disfigures the best copies of the Old Latin, (the Syriac being doubtful): a memorable circumstance truly, and in a high degree suggestive. Codex B, to be sure, reads [Greek: heistêkei pros tô mnêmeiô, exô klaiousa],--merely transposing (with many other authorities) the last two words. But then Codex B substitutes [Greek: elthousai] for [Greek: eiselthousai] in St. Mark xvi. 5, in order that the second Evangelist may not seem to contradict St. Matt, xxviii. 2, 3. So that, according to this view of the matter, the Angelic appearance was outside the sepulchre[176]. Codex [Symbol: Aleph], on the contrary, is thorough. Not content with omitting [Greek: exô],--(as in the next verse it leaves out [Greek: duo], in order to prevent St. John xx. 12 from seeming to contradict St. Matt. xxviii. 2, 3, and St. Mark xvi. 5),--it stands alone in reading [Greek: EN tô mnêmeiô]. (C and D are lost here.) When will men learn that these 'old uncials' are _ignes fatui_,--not beacon lights; and admit that the texts which they exhibit are not only inconsistent but corrupt? There is no reason for distrusting the received reading of the present place in any particular. True, that most of the uncials and many of the cursives read [Greek: pros tô mnêmeiô]: but so did neither Chrysostom[177] nor Cyril[178] read the place. And if the Evangelist himself had so written, is it credible that a majority of the copies would have forsaken the easier and more obvious, in order to exhibit the less usual and even slightly difficult expression? Many, by writing [Greek: pros tô mnêmeiô], betray themselves; for they retain a sure token that the accusative ought to end the sentence. I am not concerned however just now to discuss these matters of detail. I am only bent on illustrating how fatal to the purity of the Text of the Gospels has been the desire of critics, who did not understand those divine compositions, to bring them into enforced agreement with one another. The sectional system of Eusebius, I suspect, is not so much the cause as the consequence of the ancient and inveterate misapprehensions which prevailed in respect of the history of the Resurrection. It is time however to proceed. § 2. Those writers who overlook the corruptions which the text has actually experienced through a mistaken solicitude on the part of ancient critics to reconcile what seemed to them the conflicting statements of different Evangelists, are frequently observed to attribute to this kind of officiousness expressions which are unquestionably portions of the genuine text. Thus, there is a general consensus amongst critics of the destructive school to omit the words [Greek: kai tines syn autais] from St. Luke xxiv. 1. Their only plea is the testimony of [Symbol: Aleph]BCL and certain of the Latin copies,--a conjunction of authorities which, when they stand alone, we have already observed to bear invariably false witness. Indeed, before we proceed to examine the evidence, we discover that those four words of St. Luke are even required in this place. For St. Matthew (xxvii. 61), and St. Mark after him (xv. 47), had distinctly specified two women as witnesses of how and where our Lord's body was laid. Now they were the same women apparently who prepared the spices and ointment and hastened therewith at break of day to the sepulchre. Had we therefore only St. Matthew's Gospel we should have assumed that 'the ointment-bearers,' for so the ancients called them, were but two (St. Matt. xxviii. 1). That they were at least three, even St. Mark shews by adding to their number Salome (xvi. 1). But in fact their company consisted of more than four; as St. Luke explains when he states that it was the same little band of holy women who had accompanied our Saviour out of Galilee (xxiii. 55, cf. viii. 2). In anticipation therefore of what he will have to relate in ver. 10, he says in ver. 1, 'and certain with them.' But how, I shall be asked, would you explain the omission of these words which to yourself seem necessary? And after insisting that one is never bound to explain how the text of any particular passage came to be corrupted, I answer, that these words were originally ejected from the text in order to bring St. Luke's statement into harmony with that of the first Evangelist, who mentions none but Mary Magdalene and Mary the mother of James and Joses. The proof is that four of the same Latin copies which are for the omission of [Greek: kai tines syn autais] are observed to begin St. Luke xxiii. 55 as follows,--[Greek: katakolouthêsasai de DUO gynaikes]. The same fabricated reading is found in D. It exists also in the Codex which Eusebius employed when he wrote his Demonstratio Evangelica. Instead therefore of wearying the reader with the evidence, which is simply overwhelming, for letting the text alone, I shall content myself with inviting him to notice that the tables have been unexpectedly turned on our opponents. There is indeed found to have been a corruption of the text hereabouts, and of the words just now under discussion; but it belongs to an exceedingly remote age; and happily the record of it survives at this day only in [Symbol: Aleph]BCDL and certain of the Old Latin copies. Calamitous however it is, that what the Church has long since deliberately refused to part with should, at the end of so many centuries, by Lachmann and Tregelles and Tischendorf, by Alford and Westcott and Hort, be resolutely thrust out of place; and indeed excluded from the Sacred Text by a majority of the Revisers. [A very interesting instance of such Harmonistic Influence may be found in the substitution of 'wine' ([Greek: oinon]) for vinegar ([Greek: oxos]), respecting which the details are given in the second Appendix to the Traditional Text.] [Observe yet another instance of harmonizing propensities in the Ancient Church.] In St. Luke's Gospel iv. 1-13, no less than six copies of the Old Latin versions (b c f g^{1} l q) besides Ambrose (Com. St. Luke, 1340), are observed to transpose the second and third temptations; introducing verses 9-12 between verses 4 and 5; in order to make the history of the Temptation as given by St. Luke correspond with the account given by St. Matthew. The scribe of the Vercelli Codex (a) was about to do the same thing; but he checked himself when he had got as far as 'the pinnacle of the temple,'--which he seems to have thought as good a scene for the third temptation as 'a high mountain,' and so left it. § 3. A favourite, and certainly a plausible, method of accounting for the presence of unauthorized matter in MSS. is to suggest that, in the first instance, it probably existed only in the shape of a marginal gloss, which through the inadvertence of the scribes, in process of time, found its way into the sacred text. That in this way some depravations of Scripture may possibly have arisen, would hardly I presume be doubted. But I suspect that the hypothesis is generally a wholly mistaken one; having been imported into this subject-matter (like many other notions which are quite out of place here), from the region of the Classics,--where (as we know) the phenomenon is even common. Especially is this hypothesis resorted to (I believe) in order to explain those instances of assimilation which are so frequently to be met with in Codd. B and [Symbol: Aleph]. Another favourite way of accounting for instances of assimilation, is by taking for granted that the scribe was thinking of the parallel or the cognate place. And certainly (as before) there is no denying that just as the familiar language of a parallel place in another Gospel presents itself unbidden to the memory of a reader, so may it have struck a copyist also with sufficient vividness to persuade him to write, not the words which he saw before him, but the words which he remembered. All this is certainly possible. But I strongly incline to the suspicion that this is not by any means the right way to explain the phenomena under discussion. I am of opinion that such depravations of the text were in the first instance intentional. I do not mean that they were introduced with any sinister motive. My meaning is that [there was a desire to remove obscurities, or to reconcile incongruous passages, or generally to improve the style of the authors, and thus to add to the merits of the sacred writings, instead of detracting from them. Such a mode of dealing with the holy deposit evinced no doubt a failure in the part of those who adopted it to understand the nature of the trust committed to the Church, just as similar action at the present day does in the case of such as load the New Testament with 'various readings,' and illustrate it as they imagine with what are really insinuations of doubt, in the way that they prepare an edition of the classics for the purpose of enlarging and sharpening the minds of youthful students. There was intention, and the intention was good: but it was none the less productive of corruption.] I suspect that if we ever obtain access to a specimen of those connected Gospel narratives called Diatessarons, which are known to have existed anciently in the Church, we shall be furnished with a clue to a problem which at present is shrouded in obscurity,--and concerning the solution of which, with such instruments of criticism as we at present possess, we can do little else but conjecture. I allude to those many occasions on which the oldest documents extant, in narrating some incident which really presents no special difficulty, are observed to diverge into hopeless variety of expression. An example of the thing referred to will best explain my meaning. Take then the incident of our Lord's paying tribute,--set down in St. Matt. xvii. 25, 26. The received text exhibits,--'And when he [Peter] had entered ([Greek: hote eisêlthen]) into the house, Jesus was beforehand with him, saying, What thinkest thou, Simon? Of whom do earthly kings take toll or tribute? of their sons or of strangers?' Here, for [Greek: hote eisêlthen], Codex B (but no other uncial) substitutes [Greek: elthonta]: Codex [Symbol: Aleph] (but no other) [Greek: eiselthonta]: Codex D (but no other) [Greek: eiselthonti]: Codex C (but no other) [Greek: hote êlthon]: while a fifth lost copy certainly contained [Greek: eiselthontôn]; and a sixth, [Greek: elthontôn autôn]. A very fair specimen this, be it remarked in passing, of the _concordia discors_ which prevails in the most ancient uncial copies[179]. How is all this discrepancy to be accounted for? The Evangelist proceeds,--'Peter saith unto Him ([Greek: Legei autô ho Petros]), Of strangers.' These four words C retains, but continues--'Now when he had said, Of strangers' ([Greek: Eipontos de autou, apo tôn allotriôn]);--which unauthorized clause, all but the word [Greek: autou], is found also in [Symbol: Aleph], but in no other uncial. On the other hand, for [Greek: Legei autô ho Petros], [Symbol: Aleph] (alone of uncials) substitutes [Greek: Ho de ephê]: and B (also alone of uncials) substitutes [Greek: Eipontos de],--and then proceeds exactly like the received text: while D merely omits [Greek: ho Petros]. Again I ask,--How is all this discrepancy to be explained[180]? As already hinted, I suspect that it was occasioned in the first instance by the prevalence of harmonized Gospel narratives. In no more loyal way can I account for the perplexing phenomenon already described, which is of perpetual recurrence in such documents as Codexes B[Symbol: Aleph]D, Cureton's Syriac, and copies of the Old Latin version. It is well known that at a very remote period some eminent persons occupied themselves in constructing such exhibitions of the Evangelical history: and further, that these productions enjoyed great favour, and were in general use. As for their contents,--the notion we form to ourselves of a Diatessaron, is that it aspired to be a weaving of the fourfold Gospel into one continuous narrative: and we suspect that in accomplishing this object, the writer was by no means scrupulous about retaining the precise words of the inspired original. He held himself at liberty, on the contrary, (_a_) to omit what seemed to himself superfluous clauses: (_b_) to introduce new incidents: (_c_) to supply picturesque details: (_d_) to give a new turn to the expression: (_e_) to vary the construction at pleasure: (_f_) even slightly to paraphrase. Compiled after some such fashion as I have been describing, at a time too when the preciousness of the inspired documents seems to have been but imperfectly apprehended,--the works I speak of, recommended by their graphic interest, and sanctioned by a mighty name, must have imposed upon ordinary readers. Incautious owners of Codexes must have transferred without scruple certain unauthorized readings to the margins of their own copies. A calamitous partiality for the fabricated document may have prevailed with some for whom copies were executed. Above all, it is to be inferred that licentious and rash Editors of Scripture,--among whom Origen may be regarded as a prime offender,--must have deliberately introduced into their recensions many an unauthorized gloss, and so given it an extended circulation. Not that we would imply that permanent mischief has resulted to the Deposit from the vagaries of individuals in the earliest age. The Divine Author of Scripture hath abundantly provided for the safety of His Word written. In the multitude of copies,--in Lectionaries,--in Versions,--in citations by the Fathers, a sufficient safeguard against error hath been erected. But then, of these multitudinous sources of protection we must not be slow to avail ourselves impartially. The prejudice which would erect Codexes B and [Symbol: Aleph] into an authority for the text of the New Testament from which there shall be no appeal:--the superstitious reverence which has grown up for one little cluster of authorities, to the disparagement of all other evidence wheresoever found; this, which is for ever landing critics in results which are simply irrational and untenable, must be unconditionally abandoned, if any real progress is to be made in this department of inquiry. But when this has been done, men will begin to open their eyes to the fact that the little handful of documents recently so much in favour, are, on the contrary, the only surviving witnesses to corruptions of the Text which the Church in her corporate capacity has long since deliberately rejected. But to proceed. [From the Diatessaron of Tatian and similar attempts to harmonize the Gospels, corruption of a serious nature has ensued in some well-known places, such as the transference of the piercing of the Lord's side from St. John xix. 34 to St. Matt. xxvii. 49[181], and the omission of the words 'and of an honeycomb' ([Greek: kai apo tou melissiou kêriou][182]).] Hence also, in Cureton's Syriac[183], the _patch-work_ supplement to St. Matt. xxi. 9: viz.:--[Greek: polloi de] (St. Mark xi. 8) [Greek: exêlthon eis hypantêsin autou. kai] (St. John xii. 13) [Greek: êrxanto ... chairontes ainein ton Theon ... peri pasôn hôn eidon] (St. Luke xix. 37). This self-evident fabrication, 'if it be not a part of the original Aramaic of St. Matthew,' remarks Dr. Cureton, 'would appear to have been supplied from the parallel passages of Luke and John conjointly.' How is it that even a sense of humour did not preserve that eminent scholar from hazarding the conjecture, that such a self-evident deflection of his corrupt Syriac Codex from the course all but universally pursued is a recovery of one more genuine utterance of the Holy Ghost? FOOTNOTES: [173] [Greek: Maria de heistêkei pros to mnêmeion klaiousa exô] (St. John xx. 11). Comp. the expression [Greek: pros to phôs] in St. Luke xxii. 56. Note, that the above is not offered as a revised translation; but only to shew unlearned readers what the words of the original exactly mean. [174] Note, that in the sectional system of Eusebius _according to the Greek_, the following places are brought together:-- (St. Matt. xxviii) (St. Mark xvi) (St. Luke xxiv) (St. John xx) 1-4. 2-5. 1-4. 1, 11, 12. _According to the Syriac_:-- 3, 4. 5. 3, 4, 5(1/2). 11, 12. [175] Consider [Greek: ho de Petros heistêkei pros tê thyra exô] (St. John xviii. 16). Has not this place, by the way, exerted an assimilating influence over St. John xx. 11? [176] Hesychius, _qu._ 51 (apud Cotelerii Eccl. Gr. Mon. iii. 43), explains St. Mark's phrase [Greek: en tois dexiois] as follows:--[Greek: dêlonoti tou exôterou spêlaiou]. [177] viii. 513. [178] iv. 1079. [179] Traditional Text, pp. 81-8. [180] I am tempted to inquire,--By virtue of what verifying faculty do Lachmann and Tregelles on the former occasion adopt the reading of [Symbol: Aleph]; Tischendorf, Alford, W. and Hort, the reading of B? On the second occasion, I venture to ask,--What enabled the Revisers, with Lachmann, Tischendorf, Tregelles, Westcott and Hort, to recognize in a reading, which is the peculiar property of B, the genuine language of the Holy Ghost? Is not a superstitious reverence for B and [Symbol: Aleph] betraying for ever people into error? [181] Revision Revised, p. 33. [182] Traditional Text, Appendix I, pp. 244-252. [183] The Lewis MS. is defective here. CHAPTER VIII. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. II. Assimilation. § 1. There results inevitably from the fourfold structure of the Gospel,--from the very fact that the story of Redemption is set forth in four narratives, three of which often ran parallel,--this practical inconvenience: namely, that sometimes the expressions of one Evangelist get improperly transferred to another. This is a large and important subject which calls for great attention, and requires to be separately handled. The phenomena alluded to, which are similar to some of those which have been treated in the last chapter, may be comprised under the special head of Assimilation. It will I think promote clearness in the ensuing discussion if we determine to consider separately those instances of Assimilation which may rather be regarded as deliberate attempts to reconcile one Gospel with another: indications of a fixed determination to establish harmony between place and place. I am saying that between ordinary cases of Assimilation such as occur in every page, and extraordinary instances where _per fas et nefas_ an enforced Harmony has been established,-- which abound indeed, but are by no means common,--I am disposed to draw a line. This whole province is beset with difficulties: and the matter is in itself wondrously obscure. I do not suppose, in the absence of any evidence direct or indirect on the subject,--at all events I am not aware--that at any time has there been one definite authoritative attempt made by the Universal Church in her corporate capacity to remodel or revise the Text of the Gospels. An attentive study of the phenomena leads me, on the contrary, to believe that the several corruptions of the text were effected at different times, and took their beginning in widely different ways. I suspect that Accident was the parent of many; and well meant critical assiduity of more. Zeal for the Truth is accountable for not a few depravations: and the Church's Liturgical and Lectionary practice must insensibly have produced others. Systematic villainy I am persuaded has had no part or lot in the matter. The decrees of such an one as Origen, if there ever was another like him, will account for a strange number of aberrations from the Truth: and if the Diatessaron of Tatian could be recovered[184], I suspect that we should behold there the germs at least of as many more. But, I repeat my conviction that, however they may have originated, the causes [are not to be found in bad principle, but either in infirmities or influences which actuated scribes unconsciously, or in a want of understanding as to what is the Church's duty in the transmission from generation to generation of the sacred deposit committed to her enlightened care.] § 2. 1. When we speak of Assimilation, we do not mean that a writer while engaged in transcribing one Gospel was so completely beguiled and overmastered by his recollections of the parallel place in another Gospel,--that, forsaking the expressions proper to the passage before him, he unconsciously adopted the language which properly belongs to a different Evangelist. That to a very limited extent this may have occasionally taken place, I am not concerned to deny: but it would argue incredible inattention to what he was professing to copy, on the one hand,--astonishing familiarity with what he was not professing to copy, on the other,--that a scribe should have been capable of offending largely in this way. But in fact a moderate acquaintance with the subject is enough to convince any thoughtful person that the corruptions in MSS. which have resulted from accidental Assimilation must needs be inconsiderable in bulk, as well as few in number. At all events, the phenomenon referred to, when we speak of 'Assimilation,' is not to be so accounted for: it must needs be explained in some entirely different way. Let me make my meaning plain: (_a_) We shall probably be agreed that when the scribe of Cod. [Symbol: Aleph], in place of [Greek: basanisai hêmas] (in St. Matt. viii. 29), writes [Greek: hêmas apolesai],--it may have been his memory which misled him. He may have been merely thinking of St. Mark i. 24, or of St. Luke iv. 34. (_b_) Again, when in Codd. [Symbol: Aleph]B we find [Greek: tassomenos] thrust without warrant into St. Matt. viii. 9, we see that the word has lost its way from St. Luke vii. 8; and we are prone to suspect that only by accident has it crept into the parallel narrative of the earlier Evangelist. (_c_) In the same way I make no doubt that [Greek: potamô] (St. Matt. iii. 6) is indebted for its place in [Symbol: Aleph]BC, &c., to the influence of the parallel place in St. Mark's Gospel (i. 5); and I am only astonished that critics should have been beguiled into adopting so clear a corruption of the text as part of the genuine Gospel. (_d_) To be brief:--the insertion by [Symbol: Aleph] of [Greek: adelphe] (in St. Matt. vii. 4) is confessedly the result of the parallel passage in St. Luke vi. 42. The same scribe may be thought to have written [Greek: tô anemô] instead of [Greek: tois anemois] in St. Matt. viii. 26, only because he was so familiar with [Greek: tô anemô] in St. Luke viii. 24 and in St. Mark iv. 39.--The author of the prototype of [Symbol: Aleph]BD (with whom by the way are some of the Latin versions) may have written [Greek: echete] in St. Matt, xvi. 8, only because he was thinking of the parallel place in St. Mark viii. 17.--[Greek: Êrxanto aganaktein] (St. Matt. xx. 24) can only have been introduced into [Symbol: Aleph] from the parallel place in St. Mark x. 41, and _may_ have been supplied _memoriter_.--St. Luke xix. 21 is clearly not parallel to St. Matt. xxv. 24; yet it evidently furnished the scribe of [Symbol: Aleph] with the epithet [Greek: austêros] in place of [Greek: sklêros].--The substitution by [Symbol: Aleph] of [Greek: hon parêtounto] in St. Matt. xxvii. 15 for [Greek: hon êthelon] may seem to be the result of inconvenient familiarity with the parallel place in St. Mark xv. 6; where, as has been shewn[185], instead of [Greek: honper êitounto], Symbol: [Aleph]AB viciously exhibit [Greek: hon parêtounto], which Tischendorf besides Westcott and Hort mistake for the genuine Gospel. Who will hesitate to admit that, when [Symbol: Aleph]L exhibit in St. Matt. xix. 16,--instead of the words [Greek: poiêsô hina echô zôên aiônion],--the formula which is found in the parallel place of St. Luke xviii. 18, viz. [Greek: poiêsas zôên aiônion klêronomêsô],--those unauthorized words must have been derived from this latter place? Every ordinary reader will be further prone to assume that the scribe who first inserted them into St. Matthew's Gospel did so because, for whatever reason, he was more familiar with the latter formula than with the former. (_e_) But I should have been willing to go further. I might have been disposed to admit that when [Symbol: Aleph]DL introduce into St. Matt. x. 12 the clause [Greek: legontes, eirênê tô oikô toutô] (which last four words confessedly belong exclusively to St. Luke x. 5), the author of the depraved original from which [Symbol: Aleph]DL were derived may have been only yielding to the suggestions of an inconveniently good memory:--may have succeeded in convincing himself from what follows in verse 13 that St. Matthew must have written, 'Peace be to this house;' though he found no such words in St. Matthew's text. And so, with the best intentions, he may most probably have inserted them. (_f_) Again. When [Symbol: Aleph] and Evan. 61 thrust into St. Matt. ix. 34 (from the parallel place in St. Luke viii. 53) the clause [Greek: eidotes hoti apethanen], it is of course conceivable that the authors of those copies were merely the victims of excessive familiarity with the third Gospel. But then,--although we are ready to make every allowance that we possibly can for memories so singularly constituted, and to imagine a set of inattentive scribes open to inducements to recollect or imagine instead of copying, and possessed of an inconvenient familiarity with one particular Gospel,--it is clear that our complaisance must stop somewhere. Instances of this kind of licence at last breed suspicion. Systematic 'assimilation' cannot be the effect of accident. Considerable interpolations must of course be intentional. The discovery that Cod. D, for example, introduces at the end of St. Luke v. 14 thirty-two words from St. Mark's Gospel (i. 45--ii. 1, [Greek: ho de exelthôn] down to [Greek: Kapharnaoum]), opens our eyes. This wholesale importation suggests the inquiry,--How did it come about? We look further, and we find that Cod. D abounds in instances of 'Assimilation' so unmistakably intentional, that this speedily becomes the only question, How may all these depravations of the sacred text be most satisfactorily accounted for? [And the answer is evidently found in the existence of extreme licentiousness in the scribe or scribes responsible for Codex D, being the product of ignorance and carelessness combined with such looseness of principle, as permitted the exercise of direct attempts to improve the sacred Text by the introduction of passages from the three remaining Gospels and by other alterations.] § 3. Sometimes indeed the true Text bears witness to itself, as may be seen in the next example. The little handful of well-known authorities ([Symbol: Aleph]BDL, with a few copies of the Old Latin, and one of the Egyptian Versions[186]), conspire in omitting from St. John xvi. 16 the clause [Greek: hoti egô hypagô pros ton Patera]: for which reason Tischendorf, Tregelles, Alford, Westcott and Hort omit those six words, and Lachmann puts them into brackets. And yet, let the context be considered. Our Saviour had said (ver. 16),--'A little while, and ye shall not see Me: and again, a little while, and ye shall see Me, because I go to the Father.' It follows (ver. 17),--'Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, _Because I go to the_ Father?'--Now, the context here,--the general sequence of words and ideas--in and by itself, creates a high degree of probability that the clause is genuine. It must at all events be permitted to retain its place in the Gospel, unless there is found to exist an overwhelming amount of authority for its exclusion. What then are the facts? All the other uncials, headed by A and I^{b} (_both_ of the fourth century),--every known Cursive--all the Versions, (Latin, Syriac, Gothic, Coptic, &c.)--are for retaining the clause. Add, that Nonnus[187] (A.D. 400) recognizes it: that the texts of Chrysostom[188] and of Cyril[189] do the same; and that both those Fathers (to say nothing of Euthymius and Theophylact) in their Commentaries expressly bear witness to its genuineness:--and, With what shew of reason can it any longer be pretended that some Critics, including the Revisers, are warranted in leaving out the words?... It were to trifle with the reader to pursue this subject further. But how did the words ever come to be omitted? Some early critic, I answer, who was unable to see the exquisite proprieties of the entire passage, thought it desirable to bring ver. 16 into conformity with ver. 19, where our Lord seems at first sight to resyllable the matter. That is all! Let it be observed--and then I will dismiss the matter--that the selfsame thing has happened in the next verse but one (ver. 18), as Tischendorf candidly acknowledges. The [Greek: touto ti hestin] of the Evangelist has been tastelessly assimilated by BDLY to the [Greek: ti estin touto] which went immediately before. § 4. Were I invited to point to a beautifully described incident in the Gospel, I should find it difficult to lay my finger on anything more apt for my purpose than the transaction described in St. John xiii. 21-25. It belongs to the closing scene of our Saviour's Ministry. 'Verily, verily, I say unto you,' (the words were spoken at the Last Supper), 'one of you will betray Me. The disciples therefore looked one at another, wondering of whom He spake. Now there was reclining in the bosom of Jesus ([Greek: ên de anakeimenos en tô kolpô tou 'I.]) one of His disciples whom Jesus loved. To him therefore Simon Peter motioneth to inquire who it may be concerning whom He speaketh. He then, just sinking on the breast of Jesus ([Greek: epipesôn de ekeinos houtôs epi to stêthos tou 'I.]) [i.e. otherwise keeping his position, see above, p. 60], saith unto Him, Lord, who is it?' The Greek is exquisite. At first, St. John has been simply 'reclining ([Greek: anakeimenos]) in the bosom' of his Divine Master: that is, his place at the Supper is the next adjoining His,--for the phrase really means little more. But the proximity is of course excessive, as the sequel shews. Understanding from St. Peter's gesture what is required of him, St. John merely sinks back, and having thus let his head fall ([Greek: epipesôn]) on (or close to) His Master's chest ([Greek: epi to stêthos]), he says softly,--'Lord, who is it?' ... The moment is perhaps the most memorable in the Evangelist's life: the position, one of unutterable privilege. Time, place, posture, action,--all settle so deep into his soul, that when, in his old age, he would identify himself, he describes himself as 'the disciple whom Jesus loved; who also at the Supper' (that memorable Supper!) 'lay ([Greek: anepesen][190]) on Jesus' breast,' (literally, 'upon His chest,'--[Greek: epi to stêthos autou]), and said, 'Lord, who is it that is to betray Thee?' (ch. xxi. 20).... Yes, and the Church was not slow to take the beautiful hint. His language so kindled her imagination that the early Fathers learned to speak of St. John the Divine, as [Greek: ho epistêthios],--'the (recliner) on the chest[191].' Now, every delicate discriminating touch in this sublime picture is faithfully retained throughout by the cursive copies in the proportion of about eighty to one. The great bulk of the MSS., as usual, uncial and cursive alike, establish the undoubted text of the Evangelist, which is here the Received Text. Thus, a vast majority of the MSS., with [Symbol: Aleph]AD at their head, read [Greek: epipesôn] in St. John xiii. 25. Chrysostom[192] and probably Cyril[193] confirm the same reading. So also Nonnus[194]. Not so B and C with four other uncials and about twenty cursives (the vicious Evan. 33 being at their head), besides Origen[195] in two places and apparently Theodorus of Mopsuestia[196]. These by mischievously assimilating the place in ch. xiii to the later place in ch. xxi in which such affecting reference is made to it, hopelessly obscure the Evangelist's meaning. For they substitute [Greek: anapesôn oun ekeinos k.t.l.] It is exactly as when children, by way of improving the sketch of a great Master, go over his matchless outlines with a clumsy pencil of their own. That this is the true history of the substitution of [Greek: anapesôn] in St. John xiii. 25 for the less obvious [Greek: epipesôn] is certain. Origen, who was probably the author of all the mischief, twice sets the two places side by side and elaborately compares them; in the course of which operation, by the way, he betrays the viciousness of the text which he himself employed. But what further helps to explain how easily [Greek: anapesôn] might usurp the place of [Greek: epipesôn][197], is the discovery just noticed, that the ancients from the earliest period were in the habit of identifying St. John, as St. John had identified himself, by calling him '_the one that lay_ ([Greek: ho anapesôn]) _upon the Lord's chest_.' The expression, derived from St. John xxi. 20, is employed by Irenaeus[198] (A.D. 178) and by Polycrates[199] (Bp. of Ephesus A.D. 196); by Origen[200] and by Ephraim Syrus[201]: by Epiphanius[202] and by Palladius[203]: by Gregory of Nazianzus[204] and by his namesake of Nyssa[205]: by pseudo-Eusebius[206], by pseudo-Caesarius[207], and by pseudo-Chrysostom[208]. The only wonder is, that in spite of such influences all the MSS. in the world except about twenty-six have retained the true reading. Instructive in the meantime it is to note the fate which this word has experienced at the hands of some Critics. Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort, have all in turn bowed to the authority of Cod. B and Origen. Bishop Lightfoot mistranslates[209] and contends on the same side. Alford informs us that [Greek: epipesôn] has surreptitiously crept in 'from St. Luke xv. 20': (why should it? how could it?) '[Greek: anapesôn] not seeming appropriate.' Whereas, on the contrary, [Greek: anapesôn] is the invariable and obvious expression,--[Greek: epipesôn] the unusual, and, till it has been explained, the unintelligible word. Tischendorf,--who had read [Greek: epipesôn] in 1848 and [Greek: anapesôn] in 1859,--in 1869 reverts to his first opinion; advocating with parental partiality what he had since met with in Cod. [Symbol: Aleph]. Is then the truth of Scripture aptly represented by that fitful beacon-light somewhere on the French coast,--now visible, now eclipsed, now visible again,--which benighted travellers amuse themselves by watching from the deck of the Calais packet? It would be time to pass on. But because in this department of study men are observed never to abandon a position until they are fairly shelled out and left without a pretext for remaining, I proceed to shew that [Greek: anapesôn] (for [Greek: epipesôn]) is only one corrupt reading out of many others hereabouts. The proof of this statement follows. Might it not have been expected that the old uncials' ([Symbol: Aleph]ABCD) would exhibit the entire context of such a passage as the present with tolerable accuracy? The reader is invited to attend to the results of collation:-- xiii. 21.-[Greek: o] [Symbol: Aleph]B: [Greek: umin legô] _tr._ B. xiii. 22.-[Greek: oun] BC: + [Greek: oi Ioudaioi] [Symbol: Aleph]: [Greek: aporountei] D. xiii. 23.-[Greek: de] B: + [Greek: ek] [Symbol: Aleph]ABCD:-[Greek: o] B: + [Greek: kai] D. xiii. 24. (_for_ [Greek: pythesthai tis an eiê] + [Greek: outos] D) [Greek: kai legei autô, eipe tis estin] BC: (_for_ [Greek: legei]) [Greek: elegen] [Symbol: Aleph]: + [Greek: kai legei autô eipe tis estin peri ou legei] [Symbol: Aleph]. xiii. 25. (_for_ [Greek: epipesôn]) [Greek: anapesôn] BC:-[Greek: de] BC: (_for_ [Greek: de]) [Greek: oun] [Symbol: Aleph]D; -[Greek: outos] [Symbol: Aleph]AD. xiii. 26. + [Greek: oun] BC: + [Greek: autô] D:--[Greek: o] B: + [Greek: kai legei] [Symbol: Aleph]BD: + [Greek: an] D: (_for_ [Greek: bapsas]) [Greek: embapsas] AD: [Greek: bapsô ... kai dôsô autô] BC: + [Greek: psômou] (_after_ [Greek: psômion]) C: (_for_ [Greek: embapsas]) [Greek: bapsas] D: (_for_ [Greek: kai embapsas]) [Greek: bapsas oun] [Symbol: Aleph]BC: -[Greek: to] B: + [Greek: lambanei kai] BC: [Greek: Iskariôtou] [Symbol: Aleph]BC: [Greek: apo Karyôtou] D. xiii. 27.-[Greek: tote] [Symbol: Aleph]:-[Greek: meta to psômion tote] D: (_for_ [Greek: legei oun]) [Greek: kai legei] D:-[Greek: o] B. In these seven verses therefore, (which present no special difficulty to a transcriber,) the Codexes in question are found to exhibit at least thirty-five varieties,--for twenty-eight of which (jointly or singly) B is responsible: [Symbol: Aleph] for twenty-two: C for twenty-one: D for nineteen: A for three. It is found that twenty-three words have been added to the text: fifteen substituted: fourteen taken away; and the construction has been four times changed. One case there has been of senseless transposition. Simon, the father of Judas, (not Judas the traitor), is declared by [Symbol: Aleph]BCD to have been called 'Iscariot.' Even this is not all. What St. John relates concerning himself is hopelessly obscured; and a speech is put into St. Peter's mouth which he certainly never uttered. It is not too much to say that every delicate lineament has vanished from the picture. What are we to think of guides like [Symbol: Aleph]BCD, which are proved to be utterly untrustworthy? § 5. The first two verses of St. Mark's Gospel have fared badly. Easy of transcription and presenting no special difficulty, they ought to have come down to us undisfigured by any serious variety of reading. On the contrary. Owing to entirely different causes, either verse has experienced calamitous treatment. I have elsewhere[210] proved that the clause [Greek: huiou tou Theou] in verse 1 is beyond suspicion. Its removal from certain copies of the Gospel was originally due to heretical influence. But because Origen gave currency to the text so mutilated, it re-appears mechanically in several Fathers who are intent only on reproducing a certain argument of Origen's against the Manichees in which the mutilated text occurs. The same Origen is responsible to some extent, and in the same way, for the frequent introduction of 'Isaiah's' name into verse 21--whereas 'in the prophets' is what St. Mark certainly wrote; but the appearance of 'Isaiah' there in the first instance was due to quite a different cause. In the meantime, it is witnessed to by the Latin, Syriac[211], Gothic, and Egyptian versions, as well as by [Symbol: Aleph]BDL[Symbol: Delta], and (according to Tischendorf) by nearly twenty-five cursives; besides the following ancient writers: Irenaeus, Origen, Porphyry, Titus, Basil, Serapion, Epiphanius, Severianus, Victor, Eusebius, Victorinus, Jerome, Augustine. I proceed to shew that this imposing array of authorities for reading [Greek: en tô Êsaia tô prophêtê] instead of [Greek: en tois prophêtais] in St. Mark i. 2, which has certainly imposed upon every recent editor and critic[212],--has been either overestimated or else misunderstood. 1. The testimony of the oldest versions, when attention is paid to their contents, is discovered to be of inferior moment in minuter matters of this nature. Thus, copies of the Old Latin version thrust Isaiah's name into St. Matt. i. 22, and Zechariah's name into xxi. 4: as well as thrust out Jeremiah's name from xxvii. 9:--the first, with Curetonian, Lewis, Harkleian, Palestinian, and D,--the second, with Chrysostom and Hilary,--the third, with the Peshitto. The Latin and the Syriac further substitute [Greek: tou prophêtou] for [Greek: tôn prophêtôn] in St. Matt. ii. 23,--through misapprehension of the Evangelist's meaning. What is to be thought of Cod. [Symbol: Aleph] for introducing the name of 'Isaiah' into St. Matt. xiii. 35,--where it clearly cannot stand, the quotation being confessedly from Ps. lxxviii. 2; but where nevertheless Porphyry[213], Eusebius[214], and pseudo-Jerome[215] certainly found it in many ancient copies? 2. Next, for the testimony of the Uncial Codexes [Symbol: Aleph]BDL[Symbol: Delta]:--If any one will be at the pains to tabulate the 900[216] new 'readings' adopted by Tischendorf in editing St. Mark's Gospel, he will discover that for 450, or just half of them,--all the 450, as I believe, being corruptions of the text,--[Symbol: Aleph]BL are responsible: and further, that their responsibility is shared on about 200 occasions by D: on about 265 by C: on about 350 by [Delta][217]. At some very remote period therefore there must have grown up a vicious general reading of this Gospel which remains in the few bad copies: but of which the largest traces (and very discreditable traces they are) at present survive in [Symbol: Aleph]BCDL[Symbol: Delta]. After this discovery the avowal will not be thought extraordinary that I regard with unmingled suspicion readings which are exclusively vouched for by five of the same Codexes: e.g. by [Symbol: Aleph]BDL[Symbol: Delta]. 3. The cursive copies which exhibit 'Isaiah' in place of 'the prophet.' reckoned by Tischendorf at 'nearly twenty-five,' are probably less than fifteen[218], and those, almost all of suspicious character. High time it is that the inevitable consequence of an appeal to such evidence were better understood. 4. From Tischendorf's list of thirteen Fathers, serious deductions have to be made. Irenaeus and Victor of Antioch are clearly with the Textus Receptus. Serapion, Titus, Basil do but borrow from Origen; and, with his argument, reproduce his corrupt text of St. Mark i. 2. The last-named Father however saves his reputation by leaving out the quotation from Malachi; so, passing directly from the mention of Isaiah to the actual words of that prophet. Epiphanius (and Jerome too on one occasion[219]) does the same thing. Victorinus and Augustine, being Latin writers, merely quote the Latin version ('sicut scriptum est in Isaiâ propheta'), which is without variety of reading. There remain Origen (the faulty character of whose Codexes has been remarked upon already), Porphyry[220] the heretic (who wrote a book to convict the Evangelists of mis-statements[221], and who is therefore scarcely a trustworthy witness), Eusebius, Jerome and Severianus. Of these, Eusebius[222] and Jerome[223] deliver it as their opinion that the name of 'Isaiah' had obtained admission into the text through the inadvertency of copyists. Is it reasonable, on the slender residuum of evidence, to insist that St. Mark has ascribed to Isaiah words confessedly written by Malachi? 'The fact,' writes a recent editor in the true spirit of modern criticism, 'will not fail to be observed by the careful and honest student of the Gospels.' But what if 'the fact' should prove to be 'a fiction' only? And (I venture to ask) would not 'carefulness' be better employed in scrutinizing the adverse testimony? 'honesty' in admitting that on grounds precarious as the present no indictment against an Evangelist can be seriously maintained? This proposal to revive a blunder which the Church in her corporate capacity has from the first refused to sanction (for the Evangelistaria know nothing of it) carries in fact on its front its own sufficient condemnation. Why, in the face of all the copies in the world (except a little handful of suspicious character), will men insist on imputing to an inspired writer a foolish mis-statement, instead of frankly admitting that the text must needs have been corrupted in that little handful of copies through the officiousness of incompetent criticism? And do any inquire,--How then did this perversion of the truth arise? In the easiest way possible, I answer. Refer to the Eusebian tables, and note that the foremost of his sectional parallels is as follows:-- St. Matt. [Greek: ê] (i.e. iii. 3). St. Mark. [Greek: b] (i.e. i. 3). St. Luke. [Greek: z] (i.e. iii. 3-6). St. John. [Greek: i] (i.e. i. 23)[224]. Now, since the name of Isaiah occurs in the first, the third and the fourth of these places in connexion with the quotation from Is. xl. 3, _what_ more obvious than that some critic with harmonistic proclivities should have insisted on supplying _the second also_, i.e. the parallel place in St. Mark's Gospel, with the name of the evangelical prophet, elsewhere so familiarly connected with the passage quoted? This is nothing else in short but an ordinary instance of Assimilation, so unskilfully effected however as to betray itself. It might have been passed by with fewer words, for the fraud is indeed transparent, but that it has so largely imposed upon learned men, and established itself so firmly in books. Let me hope that we shall not hear it advocated any more. Regarded as an instrument of criticism, Assimilation requires to be very delicately as well as very skilfully handled. If it is to be applied to determining the text of Scripture, it must be employed, I take leave to say, in a very different spirit from what is met with in Dr. Tischendorf's notes, or it will only mislead. Is a word--a clause--a sentence--omitted by his favourite authorities [Symbol: Aleph]BDL? It is enough if that learned critic finds nearly the same word,--a very similar clause,--a sentence of the same general import,--in an account of the same occurrence by another Evangelist, for him straightway to insist that the sentence, the clause, the word, has been imported into the commonly received Text from such parallel place; and to reject it accordingly. But, as the thoughtful reader must see, this is not allowable, except under peculiar circumstances. For first, whatever _a priori_ improbability might be supposed to attach to the existence of identical expressions in two Evangelical records of the same transaction, is effectually disposed of by the discovery that very often identity of expression actually does occur. And (2), the only condition which could warrant the belief that there has been assimilation, is observed to be invariably away from Dr. Tischendorf's instances.--viz. a sufficient number of respectable attesting witnesses: it being a fundamental principle in the law of Evidence, that the very few are rather to be suspected than the many. But further (3), if there be some marked diversity of expression discoverable in the two parallel places; and if that diversity has been carefully maintained all down the ages in either place;--then it may be regarded as certain, on the contrary, that there has not been assimilation; but that this is only one more instance of two Evangelists saying similar things or the same thing in slightly different language. Take for example the following case:--Whereas St. Matt. (xxiv. 15) speaks of 'the abomination of desolation [Greek: to rhêthen DIA Daniêl tou prophêtou], standing ([Greek: hestôs]) in the holy place'; St. Mark (xiii. 14) speaks of it as '[Greek: to rhêthen UPO Daniêl tou prophêtou] standing ([Greek: hestos]) where it ought not.' Now, because [Symbol: Aleph]BDL with copies of the Italic, the Vulgate, and the Egyptian versions omit from St. Mark's Gospel the six words written above in Greek, Tischendorf and his school are for expunging those six words from St. Mark's text, on the plea that they are probably an importation from St. Matthew. But the little note of variety which the Holy Spirit has set on the place in the second Gospel (indicated above in capital letters) suggests that these learned men are mistaken. Accordingly, the other fourteen uncials and all the cursives,--besides the Peshitto, Harkleian, and copies of the Old Latin--a much more weighty body of evidence--are certainly right in retaining the words in St. Mark xiii. 14. Take two more instances of misuse in criticism of Assimilation. St. Matthew (xii. 10), and St. Luke in the parallel place of his Gospel (xiv. 3), describe our Lord as asking,--'Is it lawful to heal on the sabbath day?' Tischendorf finding that his favourite authorities in this latter place continue the sentence with the words 'or _not_?' assumes that those two words must have fallen out of the great bulk of the copies of St. Luke, which, according to him, have here assimilated their phraseology to that of St. Matthew. But the hypothesis is clearly inadmissible,--though it is admitted by most modern critics. Do not these learned persons see that the supposition is just as lawful, and the probability infinitely greater, that it is on the contrary the few copies which have here undergone the process of assimilation; and that the type to which they have been conformed, is to be found in St. Matt. xxii. 17; St. Mark xii. 14; St. Luke xx. 22? It is in fact surprising how often a familiar place of Scripture has exerted this kind of assimilating influence over a little handful of copies. Thus, some critics are happily agreed in rejecting the proposal of [Symbol: Aleph]BDLR, (backed scantily by their usual retinue of evidence) to substitute for [Greek: gemisai tên koilian autou apo], in St. Luke xv. 16, the words [Greek: chortasthênai ek]. But editors have omitted to point out that the words [Greek: epethymei chortasthênai], introduced in defiance of the best authorities into the parable of Lazarus (xvi. 20), have simply been transplanted thither out of the parable of the prodigal son. The reader has now been presented with several examples of Assimilation. Tischendorf, who habitually overlooks the phenomenon where it seems to be sufficiently conspicuous, is observed constantly to discover cases of Assimilation where none exist. This is in fact his habitual way of accounting for not a few of the omissions in Cod. [Symbol: Aleph]. And because he has deservedly enjoyed a great reputation, it becomes the more necessary to set the reader on his guard against receiving such statements without a thorough examination of the evidence on which they rest. § 6. The value--may I not say, the use?--of these delicate differences of detail becomes apparent whenever the genuineness of the text is called in question. Take an example. The following fifteen words are deliberately excluded from St. Mark's Gospel (vi. 11) by some critics on the authority of [Symbol: Aleph]BCDL[Symbol: Delta],--a most suspicious company, and three cursives; besides a few copies of the Old Latin, including the Vulgate:--[Greek: amên legô hymin, anektoteron estai Sodomois ê Gomorrois en hêmerai kriseôs, hê tê polei ekeinê]. It is pretended that this is nothing else but an importation from the parallel place of St. Matthew's Gospel (x. 15). But that is impossible: for, as the reader sees at a glance, a delicate but decisive note of discrimination has been set on the two places. St. Mark writes, [Greek: SodomOIS Ê GomorrOIS]: St. Matthew, [Greek: GÊ SodomÔN KAI GomorrÔN]. And this threefold, or rather fourfold, diversity of expression has existed from the beginning; for it has been faithfully retained all down the ages: it exists to this hour in every known copy of the Gospel,-- except of course those nine which omit the sentence altogether. There can be therefore no doubt about its genuineness. The critics of the modern school (Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort) seek in vain to put upon us a mutilated text by omitting those fifteen words. The two places are clearly independent of each other. It does but remain to point out that the exclusion of these fifteen words from the text of St. Mark, has merely resulted from the influence of the parallel place in St. Luke's Gospel (ix. 5),--where nothing whatever is found[225] corresponding with St. Matt. x. 5--St. Mark vi. 11. The process of Assimilation therefore has been actively at work here, although not in the way which some critics suppose. It has resulted, not in the insertion of the words in dispute in the case of the very many copies; but on the contrary in their omission from the very few. And thus, one more brand is set on [Symbol: Aleph]BCDL[Symbol: Delta] and their Latin allies,--which will be found _never_ to conspire together exclusively except to mislead. § 7. Because a certain clause (e.g. [Greek: kai hê lalia sou homoiazei] in St. Mark xiv. 70) is absent from Codd. [Symbol: Aleph]BCDL, Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort entirely eject these five precious words from St. Mark's Gospel, Griesbach having already voted them 'probably spurious.' When it has been added that many copies of the Old Latin also, together with the Vulgate and the Egyptian versions, besides Eusebius, ignore their existence, the present writer scarcely expects to be listened to if he insists that the words are perfectly genuine notwithstanding. The thing is certain however, and the Revisers are to blame for having surrendered five precious words of genuine Scripture, as I am going to shew. 1. Now, even if the whole of the case were already before the reader, although to some there might seem to exist a _prima facie_ probability that the clause is spurious, yet even so,--it would not be difficult to convince a thoughtful man that the reverse must be nearer the truth. For let the parallel places in the first two Gospels be set down side by side:-- St. Matt. xxvi. 73. St. Mark xiv. 70. (1) [Greek: Alêthôs kai su] (1) [Greek: Alêthôs] (2) [Greek: ex autôn ei·] (2) [Greek: ex autôn ei·] (3) [Greek: kai gar] (3) [Greek: kai gar Galilaios ei,] (4) [Greek: hê lalia sou dêlon se poiei] (4) [Greek: kai hê lalia sou homoiazei.] What more clear than that the later Evangelist is explaining what his predecessor meant by 'thy speech bewrayeth thee' [or else is giving an independent account of the same transaction derived from the common source]? To St. Matthew,--a Jew addressing Jews,--it seemed superfluous to state that it was the peculiar accent of Galilee which betrayed Simon Peter. To St. Mark,--or rather to the readers whom St. Mark specially addressed,--the point was by no means so obvious. Accordingly, he paraphrases,--'for thou art a Galilean and thy speech correspondeth.' Let me be shewn that all down the ages, in ninety-nine copies out of every hundred, this peculiar diversity of expression has been faithfully retained, and instead of assenting to the proposal to suppress St. Mark's (fourth) explanatory clause with its unique verb [Greek: homoiazei], I straightway betake myself to the far more pertinent inquiry,--What is the state of the text hereabouts? What, in fact, the context? This at least is not a matter of opinion, but a matter of fact. 1. And first, I discover that Cod. D, in concert with several copies of the Old Latin (a b c ff^{2} h q, &c.), only removes clause (4) from its proper place in St. Mark's Gospel, in order to thrust it into the parallel place in St. Matthew,--where it supplants the [Greek: hê lalia sou dêlon se poiei] of the earlier Evangelist; and where it clearly has no business to be. Indeed the object of D is found to have been to assimilate St. Matthew's Gospel to St. Mark,--for D also omits [Greek: kai su] in clause (1). 2. The Ethiopic version, on the contrary, is for assimilating St. Mark to St. Matthew, for it transfers the same clause (4) as it stands in St. Matthew's Gospel ([Greek: kai hê lalia sou dêlon se poiei]) to St. Mark. 3. Evan. 33 (which, because it exhibits an ancient text of a type like B, has been styled [with grim irony] 'the Queen of the Cursives') is more brilliant here than usual; exhibiting St. Mark's clause (4) thus,--[Greek: kai gar hê lalia sou dêlon se homoiazei]. 4. In C (and the Harkleian) the process of Assimilation is as conspicuous as in D, for St. Mark's third clause (3) is imported bodily into St. Matthew's Gospel. C further omits from St. Mark clause (4). 5. In the Vercelli Codex (a) however, the converse process is conspicuous. St. Mark's Gospel has been assimilated to St. Matthew's by the unauthorized insertion into clause (1) of [Greek: kai su] (which by the way is also found in M), and (in concert with the Gothic and Evann. 73, 131, 142*) by the entire suppression of clause (3). 6. Cod. L goes beyond all. [True to the craze of omission], it further obliterates as well from St. Matthew's Gospel as from St. Mark's all trace of clause (4). 7. [Symbol: Aleph] and B alone of Codexes, though in agreement with the Vulgate and the Egyptian version, do but eliminate the final clause (4) of St. Mark's Gospel. But note, lastly, that-- 8. Cod. A, together with the Syriac versions, the Gothic, and the whole body of the cursives, recognizes none of these irregularities: but exhibits the commonly received text with entire fidelity. On a survey of the premisses, will any candid person seriously contend that [Greek: kai hê lalia sou homiazei] is no part of the genuine text of St. Mark xiv. 70? The words are found in what are virtually the most ancient authorities extant: the Syriac versions (besides the Gothic and Cod. A), the Old Latin (besides Cod. D)--retain them;--those in their usual place,--these, in their unusual. Idle it clearly is in the face of such evidence to pretend that St. Mark cannot have written the words in question[226]. It is too late to insist that a man cannot have lost his watch when his watch is proved to have been in his own pocket at eight in the morning, and is found in another man's pocket at nine. As for C and L, their handling of the Text hereabouts clearly disqualifies them from being cited in evidence. They are condemned under the note of Context. Adverse testimony is borne by B and [Symbol: Aleph]: and by them only. They omit the words in dispute,--the ordinary habit of theirs, and most easily accounted for. But how is the punctual insertion of the words in every other known copy to be explained? In the meantime, it remains to be stated,--and with this I shall take leave of the discussion,--that hereabouts 'we have a set of passages which bear clear marks of wilful and critical correction, thoroughly carried out in Cod. [Symbol: Aleph], and only partially in Cod. B and some of its compeers; the object being so far to assimilate the narrative of Peter's denials with those of the other Evangelists, as to suppress the fact, vouched for by St. Mark only, that the cock crowed twice[227].' _That_ incident shall be treated of separately. Can those principles stand, which in the face of the foregoing statement, and the evidence which preceded it, justify the disturbance of the text in St. Mark xiv. 70? [We now pass on to a kindred cause of adulteration of the text of the New Testament.] FOOTNOTES: [184] This paper bears the date 1877: but I have thought best to keep the words with this caution to the reader. [185] Above, p. 32. [186] The alleged evidence of Origen (iv. 453) is _nil_; the sum of it being that he takes no notice whatever of the forty words between [Greek: opsesthe me] (in ver. 16), and [Greek: touto ti estin] (in ver. 18). [187] Nonnus,--[Greek: hixomai eis gennêtêra]. [188] viii. 465 a and c. [189] iv. 932 and 933 c. [190] = [Greek: ana-keimenos + epi-pesôn]. [Used not to suggest over-familiarity (?).] [191] Beginning with Anatolius Laodicenus, A.D. 270 (_ap._ Galland. iii. 548). Cf. Routh, Rell. i. 42. [192] [Greek: Ouk anakeitai monon, alla kai tô stêthei epipiptei] (Opp. viii. 423 a).--[Greek: Ti de kai epipiptei tô stêthei] (ibid. d). Note that the passage ascribed to 'Apolinarius' in Cord. Cat. p. 342 (which includes the second of these two references) is in reality part of Chrysostom's Commentary on St. John (ubi supra, c d). [193] Cord. Cat. p. 341. But it is only in the [Greek: keimenon] (or text) that the verb is found,--Opp. iv. 735. [194] [Greek: ho de thrasys oxei palmô | stêthesin achrantoisi pesôn perilêmenos anêr]. [195] iv. 437 c: 440 d. [196] Ibid. p. 342. [197] Even Chrysostom, who certainly read the place as we do, is observed twice to glide into the more ordinary expression, viz. xiii. 423, line 13 from the bottom, and p. 424, line 18 from the top. [198] [Greek: ho epi to stêthos autou anapesôn] (iii. 1, § 1). [199] [Greek: ho epi to stêthos tou Kyriou anapesôn] (_ap._ Euseb. iii. 31). [200] [Greek: Ti dei peri tou anapesontos epi to stêthos legein tou 'Iêsou] (ibid. vi. 25. Opp. iv. 95). [201] [Greek: ho epi tô stêthei tou phlogos anapesôn] (Opp. ii. 49 a. Cf. 133 c). [202] (As quoted by Polycrates): Opp. i. 1062: ii. 8. [203] [Greek: tou eis to tês sophias stêthos pistôs epanapesontos] (_ap._ Chrys, xiii. 55). [204] [Greek: ho epi to stêthos tou Iêsou anapauetai] (Opp. i. 591). [205] (As quoted by Polycrates): Opp. i. 488. [206] Wright's Apocryphal Acts (fourth century), translated from the Syriac, p. 3. [207] (Fourth or fifth century) _ap._ Galland. vi. 132. [208] _Ap._ Chrys. viii. 296. [209] On a fresh Revision, &c., p. 73.--'[Greek: Anapiptein], (which occurs eleven times in the N.T.), when said of guests ([Greek: anakeimenoi]) at a repast, denotes nothing whatever but the preliminary act of each in taking his place at the table; being the Greek equivalent for our "_sitting down_" to dinner. So far only does it signify "change of posture." The notion of "falling _backward_" quite disappears in the notion of "reclining" or "lying down."'--In St. John xxi. 20, the language of the Evangelist is the very mirror of his thought; which evidently passed directly from the moment when he assumed his place at the table ([Greek: anepesen]), to that later moment when ([Greek: epi to stêthos autou]) he interrogated his Divine Master concerning Judas. It is a _general_ description of an incident,--for the details of which we have to refer to the circumstantial and authoritative narrative which went before. [210] Traditional Text, Appendix IV. [211] Pesh. and Harkl.: Cur. and Lew. are defective. [212] Thus Griesbach, Scholz, Lachmann, Tischendorf, Tregelles, Alford, Wordsworth, Green, Scrivener, M^{c}Clellan, Westcott and Hort, and the Revisers. [213] In pseudo-Jerome's Brev. in Psalm., Opp. vii. (ad calc.) 198. [214] Mont. i. 462. [215] Ubi supra. [216] Omitting trifling variants. [217] [Symbol: Aleph]BL are _exclusively_ responsible on 45 occasions: +C (i.e. [Symbol: Aleph]BCL), on 27: +D, on 35: +[Symbol: Delta], on 73: +CD, on 19: +C[Symbol: Delta], on 118: +D[Symbol: Delta] (i.e. [Symbol: Aleph]BDL[Symbol: Delta]), on 42: +CD[Symbol: Delta], on 66. [218] In the text of Evan. 72 the reading in dispute is _not_ found: 205, 206 are duplicates of 209: and 222, 255 are only fragments. There remain 1, 22, 33, 61, 63, 115, 131, 151, 152, 161, 184, 209, 253, 372, 391:--of which the six at Rome require to be re-examined. [219] v. 10. [220] _Ap._ Hieron. vii. 17. [221] 'Evangelistas arguere falsitatis, hoc impiorum est, Celsi, Porphyrii, Juliani.' Hieron. i. 311. [222] [Greek: grapheôs toinun esti sphalma]. Quoted (from the lost work of Eusebius ad Marinum) in Victor of Ant.'s Catena, ed. Cramer, p. 267. (See Simon, iii. 89; Mai, iv. 299; Matthaei's N.T. ii. 20, &c.) [223] 'Nos autem nomen Isaiae putamus _additum Scriptorum vitio_, quod et in aliis locis probare possumus.' vii. 17 (I suspect he got it from Eusebius). [224] See Studia Biblica, ii. p. 249. Syrian Form of Ammonian sections and Eusebian Canons by Rev. G. H. Gwilliam, B.D. Mr. Gwilliam gives St. Luke iii. 4-6, according to the Syrian form. [225] Compare St. Mark vi. 7-13 with St. Luke ix. 1-6. [226] Schulz,--'et [Greek: lalia] et [Greek: omoiazei] aliena a Marco.' Tischendorf--'omnino e Matthaeo fluxit: ipsum [Greek: omoiazei] glossatoris est.' This is foolishness,--not criticism. [227] Scrivener's Full Collation of the Cod. Sin., &c., 2nd ed., p. xlvii. CHAPTER IX. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. III. Attraction. § 1. There exist not a few corrupt Readings,--and they have imposed largely on many critics,--which, strange to relate, have arisen from nothing else but the proneness of words standing side by side in a sentence to be attracted into a likeness of ending,--whether in respect of grammatical form or of sound; whereby sometimes the sense is made to suffer grievously,--sometimes entirely to disappear. Let this be called the error of Attraction. The phenomena of 'Assimilation' are entirely distinct. A somewhat gross instance, which however has imposed on learned critics, is furnished by the Revised Text and Version of St. John vi. 71 and xiii. 26. 'Judas Iscariot' is a combination of appellatives with which every Christian ear is even awfully familiar. The expression [Greek: Ioudas Iskariôtês] is found in St. Matt. x. 4 and xxvi. 14: in St. Mark iii. 19 and xiv. 10: in St. Luke vi. 16, and in xxii. 31 with the express statement added that Judas was so 'surnamed.' So far happily we are all agreed. St. John's invariable practice is to designate the traitor, whom he names four times, as 'Judas Iscariot, the son of Simon;'--jealous doubtless for the honour of his brother Apostle, 'Jude ([Greek: Ioudas]) the brother of James[228]': and resolved that there shall be no mistake about the traitor's identity. Who does not at once recall the Evangelist's striking parenthesis in St. John xiv. 22,--'Judas (not Iscariot)'? Accordingly, in St. John xiii. 2 the Revisers present us with 'Judas Iscariot, Simon's son': and even in St. John xii. 4 they are content to read 'Judas Iscariot.' But in the two places of St. John's Gospel which remain to be noticed, viz. vi. 71 and xiii. 26, instead of 'Judas Iscariot the son of Simon' the Revisers require us henceforth to read, 'Judas the son of Simon Iscariot.' And _why_? Only, I answer, because--in place of [Greek: Ioudan Simônos IskariôTÊN] (in vi. 71) and [Greek: Iouda Simônos IskariôTÊ] (in xiii. 26)--a little handful of copies substitute on both occasions [Greek: IskariôTOU]. Need I go on? Nothing else has evidently happened but that, through the oscitancy of some very early scribe, the [Greek: IskariôTÊN], [Greek: IskariôTÊ], have been attracted into concord with the immediately preceding genitive [Greek: SImôNOS] ... So transparent a blunder would have scarcely deserved a passing remark at our hands had it been suffered to remain,--where such _bêtises_ are the rule and not the exception,--viz. in the columns of Codexes B and [Symbol: Aleph]. But strange to say, not only have the Revisers adopted this corrupt reading in the two passages already mentioned, but they have not let so much as a hint fall that any alteration whatsoever has been made by them in the inspired Text. § 2. Another and a far graver case of 'Attraction' is found in Acts xx. 24. St. Paul, in his address to the elders of Ephesus, refers to the discouragements he has had to encounter. 'But none of these things move me,' he grandly exclaims, 'neither count I my life dear unto myself, so that I might finish my course with joy.' The Greek for this begins [Greek: all' oudenos logon poioumai]: where some second or third century copyist (misled by the preceding genitive) in place of [Greek: logoN] writes [Greek: logoU]; with what calamitous consequence, has been found largely explained elsewhere[229]. Happily, the error survives only in Codd. B and C: and their character is already known by the readers of this book and the Companion Volume. So much has been elsewhere offered on this subject that I shall say no more about it here: but proceed to present my reader with another and more famous instance of attraction. St. Paul in a certain place (2 Cor. iii. 3) tells the Corinthians, in allusion to the language of Exodus xxxi. 12, xxxiv. 1, that they are an epistle not written on '_stony tables_ ([Greek: en plaxi lithinais]),' but on '_fleshy tables_ of the heart ([Greek: en plaxi kardias sarkinais]).' The one proper proof that this is what St. Paul actually wrote, is not only (1) That the Copies largely preponderate in favour of so exhibiting the place: but (2) That the Versions, with the single exception of 'that abject slave of manuscripts the Philoxenian [or Harkleian] Syriac,' are all on the same side: and lastly (3) That the Fathers are as nearly as possible unanimous. Let the evidence for [Greek: kardias] (unknown to Tischendorf and the rest) be produced in detail:-- In the second century, Irenaeus[230],--the Old Latin,--the Peshitto. In the third century, Origen seven times[231],--the Coptic version. In the fourth century, the Dialogus[232],--Didymus[233],--Basil[234],--Gregory Nyss.[235],--Marcus the Monk[236],--Chrysostom in two places[237],--Nilus[238],--the Vulgate,--and the Gothic versions. In the fifth century, Cyril[239],--Isidorus[240],--Theodoret[241],--the Armenian--and the Ethiopic versions. In the seventh century, Victor, Bp. of Carthage addressing Theodorus P.[242] In the eighth century, J. Damascene[243] ... Besides, of the Latins, Hilary[244],--Ambrose[245],--Optatus[246],--Jerome[247],-- Tichonius[248],--Augustine thirteen times[249],--Fulgentius[250], and others[251] ... If this be not overwhelming evidence, may I be told what _is_[252]? But then it so happens that--attracted by the two datives between which [Greek: kardias] stands, and tempted by the consequent jingle, a surprising number of copies are found to exhibit the 'perfectly absurd' and 'wholly unnatural reading[253],' [Greek: plaxi kardiAIS sarkinAIS]. And because (as might have been expected from their character) A[254]B[Symbol: Aleph]CD[255] are all five of the number,--Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort, one and all adopt and advocate the awkward blunder[256]. [Greek: Kardiais] is also adopted by the Revisers of 1881 without so much as a hint let fall in the margin that the evidence is overwhelmingly against themselves and in favour of the traditional Text of the Authorized Version[257]. FOOTNOTES: [228] St. Luke vi. 16; Acts i. 13; St. Jude 1. [229] Above, pp. 28-31. [230] 753 _int_. [231] ii. 843 c. Also _int_ ii. 96, 303; iv. 419, 489, 529, 558. [232] _Ap_. Orig. i. 866 a,--interesting and emphatic testimony. [233] Cord. Cat. in Ps. i. 272. [234] i. 161 e. Cord. Cat. in Ps. i. 844. [235] i. 682 ([Greek: ouk en plaxi lithinais ... all' en tô tês kardias pyxiô]). [236] Galland. viii. 40 b. [237] vii. 2: x. 475. [238] i. 29. [239] i. 8: ii. 504: v^{2}. 65. (Aubert prints [Greek: kardias sarkinês]. The published Concilia (iii. 140) exhibits [Greek: kardias sarkinais]. Pusey, finding in one of his MSS. [Greek: all' en plaxi kardias lithinais] (sic), prints [Greek: kardias sarkinais].) _Ap_. Mai, iii. 89, 90. [240] 299. [241] iii. 302. [242] Concil. vi. 154. [243] ii. 129. [244] 344. [245] i. 762: ii. 668, 1380. [246] Galland. v. 505. [247] vi. 609. [248] Galland. viii. 742 dis. [249] i. 672: ii. 49: iii^{1}. 472, 560: iv. 1302: v. 743-4: viii. 311: x. 98, 101, 104, 107, 110. [250] Galland. xi. 248. [251] Ps.-Ambrose, ii. 176. [252] Yet strange to say, Tischendorf claims the support of Didymus and Theodoret for [Greek: kardiais], on the ground that in the course of their expository remarks they contrast [Greek: kardiai sarkinai] (or [Greek: logikai]) with [Greek: plakes lithinai]: as if it were not the word [Greek: plaxi] which alone occasions difficulty. Again, Tischendorf enumerates Cod. E (Paul) among his authorities. Had he then forgotten that E is '_nothing better than a transcript of Cod. D_ (Claromontanus), made by some ignorant person'? that 'the Greek _is manifestly worthless_, and that it should long since have been removed from the list of authorities'? [Scrivener's Introd., 4th edit., i. 177. See also Traditional Text, p. 65, and note. Tischendorf is frequently inaccurate in his references to the fathers.] [253] Scrivener's Introd. ii. 254. [254] A in the Epistles differs from A in the Gospels. [255] Besides GLP and the following cursives,--29, 30, 44, 45, 46, 47, 48, 55, 74, 104, 106, 109, 112, 113, 115, 137, 219, 221, 238, 252, 255, 257, 262, 277. [256] That I may not be accused of suppressing what is to be said on the other side, let it be here added that the sum of the adverse evidence (besides the testimony of many MSS.) is the Harkleian version:--the doubtful testimony of Eusebius (for, though Valerius reads [Greek: kardias], the MSS. largely preponderate which read [Greek: kardiais] in H. E. Mart. Pal. cxiii. § 6. See Burton's ed. p. 637):--Cyril in one place, as explained above:--and lastly, a quotation from Chrysostom on the Maccabees, given in Cramer's Catena, vii. 595 ([Greek: en plaxi kardiais sarkinais]), which reappears at the end of eight lines without the word [Greek: plaxi]. [257] [The papers on Assimilation and Attraction were left by the Dean in the same portfolio. No doubt he would have separated them, if he had lived to complete his work, and amplified his treatment of the latter, for the materials under that head were scanty.--For 2 Cor. iii. 3, see also a note of my own to p. 65 of The Traditional Text.] CHAPTER X. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. IV. Omission. [We have now to consider the largest of all classes of corrupt variations from the genuine Text[258]--the omission of words and clauses and sentences,--a truly fertile province of inquiry. Omissions are much in favour with a particular school of critics; though a habit of admitting them whether in ancient or modern times cannot but be symptomatic of a tendency to scepticism.] § 1. Omissions are often treated as 'Various Readings.' Yet only by an Hibernian licence can words omitted be so reckoned: for in truth the very essence of the matter is that on such occasions nothing is read. It is to the case of words omitted however that this chapter is to be exclusively devoted. And it will be borne in mind that I speak now of those words alone where the words are observed to exist in ninety-nine MSS. out of a hundred, so to speak;--being away only from that hundredth copy. Now it becomes evident, as soon as attention has been called to the circumstance, that such a phenomenon requires separate treatment. Words so omitted labour _prima facie_ under a disadvantage which is all their own. My meaning will be best illustrated if I may be allowed to adduce and briefly discuss a few examples. And I will begin with a crucial case;--the most conspicuous doubtless within the whole compass of the New Testament. I mean the last twelve verses of St. Mark's Gospel; which verses are either bracketed off, or else entirely severed from the rest of the Gospel, by Tischendorf, Tregelles, Alford and others. The warrant of those critics for dealing thus unceremoniously with a portion of the sacred deposit is the fact that whereas Eusebius, for the statement rests solely with him, declares that anciently many copies were without the verses in question, our two oldest extant MSS. conspire in omitting them. But, I reply, the latter circumstance does not conduct to the inference that those verses are spurious. It only proves that the statement of Eusebius was correct. The Father cited did not, as is evident from his words[259], himself doubt the genuineness of the verses in question; but admitted them to be genuine. [He quotes two opinions;--the opinion of an advocate who questions their genuineness, and an opposing opinion which he evidently considers the better of the two, since he rests upon the latter and casts a slur upon the former as being an off-hand expedient; besides that he quotes several words out of the twelve verses, and argues at great length upon the second hypothesis. On the other hand, one and that the least faulty of the two MSS. witnessing for the omission confesses mutely its error by leaving a vacant space where the omitted verses should have come in; whilst the other was apparently copied from an exemplar containing the verses[260]. And all the other copies insert them, except L and a few cursives which propose a manifestly spurious substitute for the verses,--together with all the versions, except one Old Latin (k), the Lewis Codex, two Armenian MSS. and an Arabic Lectionary,--besides more than ninety testimonies in their favour from more than 'forty-four' ancient witnesses[261];--such is the evidence which weighs down the conflicting testimony over and over and over again. Beyond all this, the cause of the error is patent. Some scribe mistook the [Greek: Telos] occurring at the end of an Ecclesiastical Lection at the close of chapter xvi. 8 for the 'End' of St. Mark's Gospel[262]. That is the simple truth: and the question will now be asked by an intelligent reader, 'If such is the balance of evidence, how is it that learned critics still doubt the genuineness of those verses?' To this question there can be but one answer, viz. 'Because those critics are blinded by invincible prejudice in favour of two unsafe guides, and on behalf of Omission.' We have already seen enough of the character of those guides, and are now anxious to learn what there can be in omissions which render them so acceptable to minds of the present day. And we can imagine nothing except the halo which has gathered round the detection of spurious passages in modern times, and has extended to a supposed detection of passages which in fact are not spurious. Some people appear to feel delight if they can prove any charge against people who claim to be orthodox; others without any such feeling delight in superior criticism; and the flavour of scepticism especially commends itself to the taste of many. To the votaries of such criticism, omissions of passages which they style 'interpolations,' offer temptingly spacious hunting-fields. Yet the experience of copyists would pronounce that Omission is the besetting fault of transcribers. It is so easy under the influence of the desire of accomplishing a task, or at least of anxiety for making progress, to pass over a word, a line, or even more lines than one. As has been explained before, the eye readily moves from one ending to a similar ending with a surprising tendency to pursue the course which would lighten labour instead of increasing it. The cumulative result of such abridgement by omission on the part of successive scribes may be easily imagined, and in fact is just what is presented in Codex B[263]. Besides these considerations, the passages which are omitted, and which we claim to be genuine, bear in themselves the character belonging to the rest of the Gospels, indeed--in Dr. Hort's expressive phrase--'have the true ring of genuineness.' They are not like some which some critics of the same school would fain force upon us[264]. But beyond all,--and this is the real source and ground of attestation,--they enjoy superior evidence from copies, generally beyond comparison with the opposing testimony, from Versions, and from Fathers.] § 2. The fact seems to be all but overlooked that a very much larger amount of proof than usual is required at the hands of those who would persuade us to cancel words which have been hitherto by all persons,--in all ages,--in all countries,--regarded as inspired Scripture. They have (1) to account for the fact of those words' existence: and next (2), to demonstrate that they have no right to their place in the sacred page. The discovery that from a few copies they are away, clearly has very little to do with the question. We may be able to account for the omission from those few copies: and the instant we have done this, the negative evidence--the argument _e silentio_--has been effectually disposed of. A very different task--a far graver responsibility--is imposed upon the adverse party, as may be easily shewn. [They must establish many modes of accounting for many classes and groups of evidence. Broad and sweeping measures are now out of date. The burden of proof lies with them.] § 3. The force of what I am saying will be best understood if a few actual specimens of omission may be adduced, and individually considered. And first, let us take the case of an omitted word. In St. Luke vi. 1 [Greek: deuteroprôtô] is omitted from some MSS. Westcott and Hort and the Revisers accordingly exhibit the text of that place as follows:--[Greek: Egeneto de en sabbatô diaporeuesthai auton dia sporimôn]. Now I desire to be informed how it is credible that so very difficult and peculiar a word as this,--for indeed the expression has never yet been satisfactorily explained,--should have found its way into every known Evangelium except [Symbol: Aleph]BL and a few cursives, if it be spurious? How it came to be here and there omitted, is intelligible enough. (_a_) One has but to glance at the Cod. [Symbol: Aleph], [Greek: TO EN SABBATÔ] [Greek: DEUTEROPRÔTÔ] in order to see that the like ending ([Greek: TÔ]) in the superior line, fully accounts for the omission of the second line. (_b_) A proper lesson begins at this place; which by itself would explain the phenomenon. (_c_) Words which the copyists were at a loss to understand, are often observed to be dropped: and there is no harder word in the Gospels than [Greek: deuteroprôtos]. But I repeat,--will you tell us how it is conceivable that [a word nowhere else found, and known to be a _crux_ to commentators and others, should have crept into all the copies except a small handful?] In reply to all this, I shall of course be told that really I must yield to what is after all the weight of external evidence: that Codd. [Symbol: Aleph]BL are not ordinary MSS. but first-class authorities, of sufficient importance to outweigh any number of the later cursive MSS. My rejoinder is plain:--Not only am I of course willing to yield to external evidence, but it is precisely 'external evidence' which makes me insist on retaining [Greek: deuteroprôto--apo melissiou kêriou--haras ton stauron--kai anephereto eis ton ouranon--hotan eklipête]--the 14th verse of St. Matthew's xxiiird chapter--and the last twelve verses of St. Mark's Gospel. For my own part, I entirely deny the cogency of the proposed proof, and I have clearly already established the grounds of my refusal. Who then is to be the daysman between us? We are driven back on first principles, in order to ascertain if it may not be possible to meet on some common ground, and by the application of ordinary logical principles of reasoning to clear our view. [As to these we must refer the reader to the first volume of this work. Various cases of omission have been just quoted, and many have been discussed elsewhere. Accordingly, it will not be necessary to exhibit this large class of corruptions at the length which it would otherwise demand. But a few more instances are required, in order that the reader may see in this connexion that many passages at least which the opposing school designate as Interpolations are really genuine, and that students may be placed upon their guard against the source of error that we are discussing.] § 4. And first as to the rejection of an entire verse. The 44th verse of St. Matt. xxi, consisting of the fifteen words printed at foot[265], is marked as doubtful by Tregelles, Westcott and Hort, and the Revisers:--by Tischendorf it is rejected as spurious. We insist that, on the contrary, it is indubitably genuine; reasoning from the antiquity, the variety, the respectability, the largeness, or rather, the general unanimity of its attestation. For the verse is found in the Old Latin, and in the Vulgate,--in the Peshitto, Curetonian, and Harkleian Syriac,--besides in the Coptic, Armenian, and Ethiopic versions. It is found also in Origen[266],-- ps.-Tatian[267]--Aphraates[268],--Chrysostom[269],--Cyril Alex.[270],-- the Opus Imperfectum[271],--Jerome[272],--Augustine[273]:--in Codexes B[Symbol: Aleph]C[Symbol: Theta][Symbol: Sigma]XZ[Symbol: Delta][Symbol: Pi]EFG HKLMSUV,--in short, it is attested by every known Codex except two of bad character, viz.--D, 33; together with five copies of the Old Latin, viz.--a b e ff^{1} ff^{2}. There have therefore been adduced for the verse in dispute at least five witnesses of the second or third century:--at least eight of the fourth:--at least seven if not eight of the fifth: after which date the testimony in favour of this verse is overwhelming. How could we be justified in opposing to such a mass of first-rate testimony the solitary evidence of Cod. D (concerning which see above, Vol. I. c. viii.) supported only by a single errant Cursive and a little handful of copies of the Old Latin versions, [even although the Lewis Codex has joined this petty band?] But, says Tischendorf,--the verse is omitted by Origen and by Eusebius,--by Irenaeus and by Lucifer of Cagliari,--as well as by Cyril of Alexandria. I answer, this most insecure of arguments for mutilating the traditional text is plainly inadmissible on the present occasion. The critic refers to the fact that Irenaeus[274], Origen[275], Eusebius[276] and Cyril[277] having quoted 'the parable of the wicked husbandmen' _in extenso_ (viz. from verse 33 to verse 43), _leave off at verse_ 43. Why may they not leave off where the parable leaves off? Why should they quote any further? Verse 44 is nothing to their purpose. And since the Gospel for Monday morning in Holy Week [verses 18-43], in every known copy of the Lectionary actually ends at verse 43,--why should not their quotation of it end at the same verse? But, unfortunately for the critic, Origen and Cyril (as we have seen,--the latter expressly,) elsewhere actually quote the verse in dispute. And how can Tischendorf maintain that Lucifer yields adverse testimony[278]? That Father quotes _nothing but_ verse 43, which is all he requires for his purpose[279]. Why should he have also quoted verse 44, which he does not require? As well might it be maintained that Macarius Egyptius[280] and Philo of Carpasus[281] omit verse 44, because (like Lucifer) they only quote verse 43. I have elsewhere explained what I suspect occasioned the omission of St. Matt. xxi. 44 from a few Western copies of the Gospels[282]. Tischendorf's opinion that this verse is a fabricated imitation of the parallel verse in St. Luke's Gospel[283] (xx. 18) is clearly untenable. Either place has its distinctive type, which either has maintained all down the ages. The single fact that St. Matt. xxi. 44 in the Peshitto version has a sectional number to itself[284] is far too weighty to be set aside on nothing better than suspicion. If a verse so elaborately attested as the present be not genuine, we must abandon all hope of ever attaining to any certainty concerning the Text of Scripture. In the meantime there emerges from the treatment which St. Matt. xxi. 44 has experienced at the hands of Tischendorf, the discovery that, in the estimation of Tischendorf, Cod. D [is a document of so much importance as occasionally to outweigh almost by itself the other copies of all ages and countries in Christendom.] § 5. I am guided to my next example, viz. the text of St. Matt. xv. 8, by the choice deliberately made of that place by Dr. Tregelles in order to establish the peculiar theory of Textual Revision which he advocates so strenuously; and which, ever since the days of Griesbach, has it must be confessed enjoyed the absolute confidence of most of the illustrious editors of the New Testament. This is, in fact, the second example on Tregelles' list. In approaching it, I take leave to point out that that learned critic unintentionally hoodwinks his readers by not setting before them in full the problem which he proposes to discuss. Thoroughly to understand this matter, the student should be reminded that there is found in St. Matt. xv. 8,--and parallel to it in St. Mark vii. 6,-- St. Matt. 'Ye hypocrites, well did Isaiah prophesy of you saying, "This people draweth nigh unto Me with their mouth and honoureth me with their lips ([Greek: engizei moi ho laos houtos tô stomati autôn, kai tois cheilesi me tima]), but their heart is far from Me."' St. Mark. 'Well did Isaiah prophesy of you, hypocrites, as it is written, "This people honoureth Me with their lips ([Greek: houtos ho laos tois cheilesi me tima]), but their heart is far from Me."' The place of Isaiah referred to, viz. ch. xxix. 13, reads as follows in the ordinary editions of the LXX:--[Greek: kai eipe Kyrios, engizei moi ho laos houtos en tô stomati autou, kai en tois cheilesin autôn timôsi me]. Now, about the text of St. Mark in this place no question is raised. Neither is there any various reading worth speaking of in ninety-nine MSS. out of a hundred in respect of the text in St. Matthew. But when reference is made to the two oldest copies in existence, B and [Symbol: Aleph], we are presented with what, but for the parallel place in St. Mark, would have appeared to us a strangely abbreviated reading. Both MSS. conspire in exhibiting St. Matt. xv. 8, as follows:--[Greek: ho laos houtos tois cheilesi me tima]. So that six words ([Greek: engizei moi] and [Greek: tô stomati autôn, kai]) are not recognized by them: in which peculiarity they are countenanced by DLT^{c}, two cursive copies, and the following versions:--Old Latin except f, Vulgate, Curetonian, Lewis, Peshitto, and Bohairic, (Cod. A, the Sahidic and Gothic versions, being imperfect here.) To this evidence, Tischendorf adds a phalanx of Fathers:--Clemens Romanus (A.D. 70), Ptolemaeus the Gnostic (A.D. 150), Clemens Alexandrinus (A.D. 190), Origen in three places (A.D. 210), Eusebius (A.D. 325), Basil, Cyril of Alexandria, Chrysostom: and Alford supplies also Justin Martyr (A.D. 150). The testimony of Didymus (A.D. 350), which has been hitherto overlooked, is express. Tertullian, Cyprian, Hilary, are naturally found to follow the Latin copies. Such a weight of evidence may not unreasonably inspire Dr. Tregelles with an exceeding amount of confidence. Accordingly he declares 'that this one passage might be relied upon as an important proof that it is the few MSS. and not the many which accord with ancient testimony.' Availing himself of Dr. Scrivener's admission of 'the possibility that the disputed words in the great bulk of the MSS. were inserted from the Septuagint of Isaiah xxix. 13[285],' Dr. Tregelles insists 'that on every true principle of textual criticism, the words must be regarded as an amplification borrowed from the Prophet. This naturally explains their introduction,' (he adds); 'and when once they had gained a footing in the text, it is certain that they would be multiplied by copyists, who almost always preferred to make passages as full and complete as possible' (p. 139). Dr. Tregelles therefore relies upon this one passage,--not so much as a 'proof that it is the few MSS. and not the many which accord with ancient testimony';--for one instance cannot possibly prove that; and that is after all beside the real question;--but, as a proof that we are to regard the text of Codd. B[Symbol: Aleph] in this place as genuine, and the text of all the other Codexes in the world as corrupt. The reader has now the hypothesis fully before him by which from the days of Griesbach it has been proposed to account for the discrepancy between 'the few copies' on the one hand, and the whole torrent of manuscript evidence on the other. Now, as I am writing a book on the principles of Textual Criticism, I must be allowed to set my reader on his guard against all such unsupported dicta as the preceding, though enforced with emphasis and recommended by a deservedly respected name. I venture to think that the exact reverse will be found to be a vast deal nearer the truth: viz. that undoubtedly spurious readings, although they may at one time or other have succeeded in obtaining a footing in MSS., and to some extent may be observed even to have propagated themselves, are yet discovered to die out speedily; seldom indeed to leave any considerable number of descendants. There has always in fact been a process of elimination going on, as well as of self-propagation: a corrective force at work, as well as one of deterioration. How else are we to account for the utter disappearance of the many _monstra potius quam variae lectiones_ which the ancients nevertheless insist were prevalent in their times? It is enough to appeal to a single place in Jerome, in illustration of what I have been saying[286]. To return however from this digression. We are invited then to believe,--for it is well to know at the outset exactly what is required of us,--that from the fifth century downwards every _extant copy of the Gospels except five_ (DLT^{c}, 33, 124) exhibits a text arbitrarily interpolated in order to bring it into conformity with the Greek version of Isa. xxix. 13. On this wild hypothesis I have the following observations to make:-- 1. It is altogether unaccountable, if this be indeed a true account of the matter, how it has come to pass that in no single MS. in the world, so far as I am aware, has this conformity been successfully achieved: for whereas the Septuagintal reading is [Greek: engizei moi ho laos outos EN tô stomati AUTOU, kai EN tois cheilesin AUTÔN TIMÔSI me],--the Evangelical Text is observed to differ therefrom in no less than six particulars. 2. Further,--If there really did exist this strange determination on the part of the ancients in general to assimilate the text of St. Matthew to the text of Isaiah, how does it happen that not one of them ever conceived the like design in respect of the parallel place in St. Mark? 3. It naturally follows to inquire,--Why are we to suspect the mass of MSS. of having experienced such wholesale depravation in respect of the text of St. Matthew in this place, while yet we recognize in them such a marked constancy to their own peculiar type; which however, as already explained, is _not_ the text of Isaiah? 4. Further,--I discover in this place a minute illustration of the general fidelity of the ancient copyists: for whereas in St. Matthew it is invariably [Greek: ho laos outos], I observe that in the copies of St. Mark,--except to be sure in (_a_) Codd. B and D, (_b_) copies of the Old Latin, (_c_) the Vulgate, and (_d_) the Peshitto (all of which are confessedly corrupt in this particular,)--it is invariably [Greek: outos ho laos]. But now,--Is it reasonable that the very copies which have been in this way convicted of licentiousness in respect of St. Mark vii. 6 should be permitted to dictate to us against the great heap of copies in respect of their exhibition of St. Matt. xv. 8? And yet, if the discrepancy between Codd. B and [Symbol: Aleph] and the great bulk of the copies in this place did not originate in the way insisted on by the critics, how is it to be accounted for? Now, on ordinary occasions, we do not feel ourselves called upon to institute any such inquiry,--as indeed very seldom would it be practicable to do. Unbounded licence of transcription, flagrant carelessness, arbitrary interpolations, omissions without number, disfigure those two ancient MSS. in every page. We seldom trouble ourselves to inquire into the history of their obliquities. But the case is of course materially changed when so many of the oldest of the Fathers and all the oldest Versions seem to be at one with Codexes B and [Symbol: Aleph]. Let then the student favour me with his undivided attention for a few moments, and I will explain to him how the misapprehension of Griesbach, Tischendorf, Tregelles and the rest, has arisen. About the MSS. and the Versions these critics are sufficiently accurate: but they have fatally misapprehended the import of the Patristic evidence; as I proceed to explain. The established Septuagintal rendering of Isa. xxix. 13 in the Apostolic age proves to have been this,--[Greek: Engizei moi ho laos outos tois cheilesin autôn timôsi me]: the words [Greek: en tô stomati autôn, kai en] being omitted. This is certain. Justin Martyr[287] and Cyril of Alexandria in two places[288] so quote the passage. Procopius Gazaeus in his Commentary on Origen's Hexapla of Isaiah says expressly that the six words in question were introduced into the text of the Septuagint by Aquila, Symmachus, and Theodotion. Accordingly they are often observed to be absent from MSS.[289] They are not found, for example, in the Codex Alexandrinus. But the asyndeton resulting from the suppression of these words was felt to be intolerable. In fact, without a colon point between [Greek: outos] and [Greek: tois], the result is without meaning. When once the complementary words have been withdrawn, [Greek: engizei moi] at the beginning of the sentence is worse than superfluous. It fatally encumbers the sense. To drop those two words, after the example of the parallel place in St. Mark's Gospel, became thus an obvious proceeding. Accordingly the author of the (so-called) second Epistle of Clemens Romanus (§ 3), professing to quote the place in the prophet Isaiah, exhibits it thus,--[Greek: Ho laos outos tois cheilesi me tima]. Clemens Alexandrinus certainly does the same thing on at least two occasions[290]. So does Chrysostom[291]. So does Theodoret[292]. Two facts have thus emerged, which entirely change the aspect of the problem: the first, (_a_) That the words [Greek: en tô stomati autôn, kai en] were anciently absent from the Septuagintal rendering of Isaiah xxix. 13: the second, (_b_) that the place of Isaiah was freely quoted by the ancients without the initial words [Greek: engizei moi]. And after this discovery will any one be so perverse as to deny that on the contrary it must needs be Codexes B and [Symbol: Aleph], and not the great bulk of the MSS., which exhibit a text corrupted by the influence of the Septuagint rendering of Isaiah xxix. 13? The precise extent to which the assimilating influence of the parallel place in St. Mark's Gospel has been felt by the copyists, I presume not to determine. The essential point is that the omission from St. Matthew xv. 8 of the words [Greek: Tô stomati autôn, kai], is certainly due in the first instance to the ascertained Septuagint omission of those very words in Isaiah xxix. 13. But that the text of St. Mark vii. 6 has exercised an assimilating influence on the quotation from Isaiah is demonstrable. For there can be no doubt that Isaiah's phrase (retained by St. Matthew) is [Greek: ho laos outos],--St. Mark's [Greek: outos ho laos]. And yet, when Clemens Romanus quotes Isaiah, he begins--[Greek: outos ho laos][293]; and so twice does Theodoret[294]. The reader is now in a position to judge how much attention is due to Dr. Tregelles' dictum 'that this one passage may be relied upon' in support of the peculiar views he advocates: as well as to his confident claim that the fuller text which is found in ninety-nine MSS. out of a hundred 'must be regarded as an amplification borrowed from the prophet.' It has been shewn in answer to the learned critic that in the ancient Greek text of the prophet the 'amplification' he speaks of did not exist: it was the abbreviated text which was found there. So that the very converse of the phenomenon he supposes has taken place. Freely accepting his hypothesis that we have here a process of assimilation, occasioned by the Septuagintal text of Isaiah, we differ from him only as to the direction in which that process has manifested itself. He assumes that the bulk of the MSS. have been conformed to the generally received reading of Isaiah xxix. 13. But it has been shewn that, on the contrary, it is the two oldest MSS. which have experienced assimilation. Their prototypes were depraved in this way at an exceedingly remote period. To state this matter somewhat differently.--In all the extant uncials but five, and in almost every known cursive copy of the Gospels, the words [Greek: tô stomati autôn, kai] are found to belong to St. Matt. xv. 8. How is the presence of those words to be accounted for? The reply is obvious:--By the fact that they must have existed in the original autograph of the Evangelist. Such however is not the reply of Griesbach and his followers. They insist that beyond all doubt those words must have been imported into the Gospel from Isaiah xxix. But I have shewn that this is impossible; because, at the time spoken of, the words in question had no place in the Greek text of the prophet. And this discovery exactly reverses the problem, and brings out the directly opposite result. For now we discover that we have rather to inquire how is the absence of the words in question from those few MSS. out of the mass to be accounted for? The two oldest Codexes are convicted of exhibiting a text which has been corrupted by the influence of the oldest Septuagint reading of Isaiah xxix. 13. I freely admit that it is in a high degree remarkable that five ancient Versions, and all the following early writers,--Ptolemaeus[295], Clemens Alexandrinus[296], Origen[297], Didymus[298], Cyril[299], Chrysostom[300], and possibly three others of like antiquity[301],--should all quote St. Matthew in this place from a faulty text. But this does but prove at how extremely remote a period the corruption must have begun. It probably dates from the first century. Especially does it seem to shew how distrustful we should be of our oldest authorities when, as here, they are plainly at variance with the whole torrent of manuscript authority. This is indeed no ordinary case. There are elements of distrust here, such as are not commonly encountered. § 6. What I have been saying is aptly illustrated by a place in our Lord's Sermon on the Mount: viz. St. Matt. v. 44; which in almost every MS. in existence stands as follows: (1) [Greek: agapate tous echthrous humôn], (2) [Greek: eulogeite tous katarômenous humas], (3) [Greek: kalôs poieite tois misousin[302] humas], (4) [Greek: kai proseuchesthe huper tôn epêreazontôn humas], (5) [Greek: kai diôkontôn hymas][303]. On the other hand, it is not to be denied that there exists an appreciable body of evidence for exhibiting the passage in a shorter form. The fact that Origen six times[304] reads the place thus: [Greek: agapate tous echthrous humôn, kai proseuchesthe huper tôn diôkontôn humas]. (which amounts to a rejection of the second, third, and fourth clauses;)--and that he is supported therein by B[Symbol: Aleph], (besides a few cursives) the Curetonian, the Lewis, several Old Latin MSS., and the Bohairic[305], seems to critics of a certain school a circumstance fatal to the credit of those clauses. They are aware that Cyprian[306], and they are welcome to the information that Tertullian[307] once and Theodoret once[308] [besides Irenaeus[309], Eusebius[310], and Gregory of Nyssa[311]] exhibit the place in the same way. So does the author of the Dialogus contra Marcionitas[312],--whom however I take to be Origen. Griesbach, on far slenderer evidence, was for obelizing all the three clauses. But Lachmann, Tregelles, Tischendorf and the Revisers reject them entirely. I am persuaded that they are grievously mistaken in so doing, and that the received text represents what St. Matthew actually wrote. It is the text of all the uncials but two, of all the cursives but six or seven; and this alone ought to be decisive. But it is besides the reading of the Peshitto, the Harkleian, and the Gothic; as well as of three copies of the Old Latin. Let us however inquire more curiously for the evidence of Versions and Fathers on this subject; remembering that the point in dispute is nothing else but the genuineness of clauses 2, 3, 4. And here, at starting, we make the notable discovery that Origen, whose practice was relied on for retaining none but the first and the fifth clauses,--himself twice[313] quotes the first clause in connexion with the fourth: while Theodoret, on two occasions[314], connects with clause 1 what he evidently means for clause 2; and Tertullian once if not twice connects closely clauses 1, 2; and once, clauses 1, 2, 5[315]. From which it is plain that neither Origen nor Theodoret, least of all Tertullian, can be held to disallow the clauses in question. They recognize them on the contrary, which is simply a fatal circumstance, and effectively disposes of their supposed hostile evidence. But in fact the Western Church yields unfaltering testimony. Besides the three copies of the Old Latin which exhibit all the five clauses, the Vulgate retains the first, third, fifth and fourth. Augustine[316] quotes consecutively clauses 1, 3, 5: Ambrose[317] clauses 1, 3, 4, 5--1, 4, 5: Hilary[318], clauses 1, 4, 5, and (apparently) 2, 4, 5: Lucifer[319], clauses 1, 2, 3 (apparently), 5: pseudo-Epiphanius[320] connects clauses 1, 3,--1, 3, 5: and Pacian[321], clauses 5, 2. Next we have to ascertain what is the testimony of the Greek Fathers. And first we turn to Chrysostom[322] who (besides quoting the fourth clause from St. Matthew's Gospel by itself five times) quotes consecutively clauses 1, 3--iii. 167; 1, 4--iv. 619; 2, 4--v. 436; 4, 3--ii. 340, v. 56, xii. 654; 4, 5--ii. 258, iii. 341; 1, 2, 4--iv. 267; 1, 3, 4, 5--xii. 425; thus recognizing them _all._ Gregory Nyss.[323] quotes connectedly clauses 3, 4, 5. Eusebius[324], clauses 4, 5--2, 4, 5--1, 3, 4, 5. The Apostolic Constitutions[325] (third century), clauses 1, 3, 4, 5 (having immediately before quoted clause 2,)--also clauses 2, 4, 1. Clemens Alex.[326] (A.D. 192), clauses 1, 2, 4. Athenagoras[327] (A.D. 177), clauses 1, 2, 5. Theophilus[328] (A.D. 168), clauses 1, 4. While Justin M.[329] (A.D. 140) having paraphrased clause 1, connects therewith clauses 2 and 4. And Polycarp[330] (A.D. 108) apparently connects clauses 4 and 5. Didache[331] (A.D. 100?) quotes 2, 4, 5 and combines 1 and 3 (pp. 5, 6). In the face of all this evidence, no one it is presumed will any more be found to dispute the genuineness of the generally received reading in St. Matt. v. 44. All must see that if the text familiarly known in the age immediately after that of the Apostles had been indeed the bald, curt thing which the critics imagine, viz. [Greek: agapate tous echthrous humôn, kai proseuchesthe huper tôn diôkontôn humas,--] by no possibility could the men of that age in referring to St. Matt. v. 44 have freely mentioned 'blessing those who curse,--doing good to those who hate,--and praying for those who despitefully use.' Since there are but two alternative readings of the passage,--one longer, one briefer,--every clear acknowledgement of a single disputed clause in the larger reading necessarily carries with it all the rest. This result of 'comparative criticism' is therefore respectfully recommended to the notice of the learned. If it be not decisive of the point at issue to find such a torrent of primitive testimony at one with the bulk of the Uncials and Cursives extant, it is clear that there can be no Science of Textual Criticism. The Law of Evidence must be held to be inoperative in this subject-matter. Nothing deserving of the name of 'proof' will ever be attainable in this department of investigation. But if men admit that the ordinarily received text of St. Matt. v. 44 has been clearly established, then let the legitimate results of the foregoing discussion be loyally recognized. The unique value of Manuscripts in declaring the exact text of Scripture--the conspicuous inadequacy of Patristic evidence by themselves,--have been made apparent: and yet it has been shewn that Patristic quotations are abundantly sufficient for their proper purpose,--which is, to enable us to decide between conflicting readings. One more indication has been obtained of the corruptness of the text which Origen employed,-- concerning which he is so strangely communicative,--and of which B[Symbol: Aleph] are the chief surviving examples; and the probability has been strengthened that when these are the sole, or even the principal witnesses, for any particular reading, that reading will prove to be corrupt. Mill was of opinion, (and of course his opinion finds favour with Griesbach, Tischendorf, and the rest,) that these three clauses have been imported hither from St. Luke vi. 27, 28. But, besides that this is mere unsupported conjecture, how comes it then to pass that the order of the second and third clauses in St. Matthew's Gospel is the reverse of the order in St. Luke's? No. I believe that there has been excision here: for I hold with Griesbach that it cannot have been the result of accident[332]. [I take this opportunity to reply to a reviewer in the _Guardian_ newspaper, who thought that he had reduced the authorities quoted from before A.D. 400 on page 103 of The Traditional Text to two on our side against seven, or rather six[333], on the other. Let me first say that on this perilous field I am not surprised at being obliged to re-judge or withdraw some authorities. I admit that in the middle of a long catena of passages, I did not lay sufficient stress, as I now find, upon the parallel passage in St. Luke vi. 27, 28. After fresh examination, I withdraw entirely Clemens Alex., Paed. i. 8,--Philo of Carpasus, I. 7,--Ambrose, De Abrahamo ii. 30, Ps. cxviii. 12. 51, and the two referred to Athanasius. Also I do not quote Origen, Cels. viii. 41,--Eusebius in Ps. iii.,--Apost. Const. vii. 4,--Greg. Nyss., In S. Stephanum, because they may be regarded as doubtful, although for reasons which I proceed to give they appear to witness in favour of our contention. It is necessary to add some remarks before dealing with the rest of the passages.] [1. It must be borne in mind, that this is a question both negative and positive:--negative on the side of our opponents, with all the difficulties involved in establishing a negative conclusion as to the non-existence in St. Matthew's Gospel of clauses 2, 3, and 5,--and positive for us, in the establishment of those clauses as part of the genuine text in the passage which we are considering. If we can so establish the clauses, or indeed any one of them, the case against us fails: but unless we can establish all, we have not proved everything that we seek to demonstrate. Our first object is to make the adverse position untenable: when we have done that, we fortify our own. Therefore both the Dean and myself have drawn attention to the fact that our authorities are summoned as witnesses to the early existence in each case of 'some of the clauses,' if they do not depose to all of them. We are quite aware of the reply: but we have with us the advantage of positive as against negative evidence. This advantage especially rules in such an instance as the present, because alien circumstances govern the quotation, and regulate particularly the length of it. Such quotation is always liable to shortening, whether by leaving out intermediate clauses, or by sudden curtailment in the midst of the passage. Therefore, actual citation of separate clauses, being undesigned and fortuitous, is much more valuable than omission arising from what cause soever.] [2. The reviewer says that 'all four clauses are read by both texts,' i.e. in St. Matthew and St. Luke, and appears to have been unaware as regards the present purpose of the existence of the fifth clause, or half-clause, in St. Matthew. Yet the words--[Greek: huper ... tôn diôkontôn humas] are a very label, telling incontestibly the origin of many of the quotations. Sentences so distinguished with St. Matthew's label cannot have come from St. Luke's Gospel. The reviewer has often gone wrong here. The [Greek: huper]--instead of the [Greek: peri] after [Symbol: Aleph]BL[Symbol: Xi] in St. Luke--should be to our opponents a sign betraying the origin, though when it stands by itself--as in Eusebius, In Ps. iii.--I do not press the passage.] [3. Nor again does the reviewer seem to have noticed the effects of the context in shewing to which source a quotation is to be referred. It is a common custom for Fathers to quote v. 45 in St. Matthew, which is hardly conceivable if they had St. Luke vi. 27, 28 before them, or even if they were quoting from memory. Other points in the context of greater or less importance are often found in the sentence or sentences preceding or following the words quoted, and are decisive of the reference.] [The references as corrected are given in the note[334]. It will be seen by any one who compares the verifications with the reviewer's list, how his failure to observe the points just explained has led him astray. The effect upon the list given in The Traditional Text will be that before the era of St. Chrysostom twenty-five testimonies are given in favour of the Traditional Text of St. Matt. v. 44, and adding Tertullian from the Dean nine against it. And the totals on page 102, lines 2 and 3 will be 522 and 171 respectively.] § 7. Especially have we need to be on our guard against conniving at the ejection of short clauses consisting of from twelve to fourteen letters,--which proves to have been the exact length of a line in the earliest copies. When such omissions leave the sense manifestly imperfect, no evil consequence can result. Critics then either take no notice of the circumstance, or simply remark in passing that the omission has been the result of accident. In this way, [[Greek: hoi pateres autôn], though it is omitted by Cod. B in St. Luke vi. 26, is retained by all the Editors: and the strange reading of Cod. [Symbol: Aleph] in St. John vi. 55, omitting two lines, was corrected on the manuscript in the seventh century, and has met with no assent in modern times]. [Greek: ÊGAR] [Greek: SARXMOUALÊTHÔS] [[Greek: ESTIBRÔSISKAI] [Greek: TOAIMAMOUALÊTHÔS]] [Greek: ESTIPOSIS] But when, notwithstanding the omission of two or three words, the sense of the context remains unimpaired,--the clause being of independent signification,--then great danger arises lest an attempt should be made through the officiousness of modern Criticism to defraud the Church of a part of her inheritance. Thus [[Greek: kai hoi syn autô] (St. Luke viii. 45) is omitted by Westcott and Hort, and is placed in the margin by the Revisers and included in brackets by Tregelles as if the words were of doubtful authority, solely because some scribe omitted a line and was followed by B, a few cursives, the Sahidic, Curetonian, Lewis, and Jerusalem Versions]. When indeed the omission dates from an exceedingly remote period; took place, I mean, in the third, or more likely still in the second century; then the fate of such omitted words may be predicted with certainty. Their doom is sealed. Every copy made from that defective original of necessity reproduced the defects of its prototype: and if (as often happens) some of those copies have descended to our times, they become quoted henceforward as if they were independent witnesses[335]. Nor is this all. Let the taint have been communicated to certain copies of the Old Latin, and we find ourselves confronted with formidable because very venerable foes. And according to the recently approved method of editing the New Testament, the clause is allowed no quarter. It is declared without hesitation to be a spurious accretion to the Text. Take, as an instance of this, the following passage in St. Luke xii. 39. 'If' (says our Lord) 'the master of the house had known in what hour [Greek: OKLEPTÊS] [Greek: ERCHETAI] [[Greek: EGRÊGOR] [Greek: ÊSENKAI]] [Greek: OUKANA] [Greek: PHÊKEN] his house to be broken through.' Here, the clause within brackets, which has fallen out for an obvious reason, does not appear in Codd. [Symbol: Aleph] and D. But the omission did not begin with [Symbol: Aleph]. Two copies of the Old Latin are also without the words [Greek: egrêgorêsen kai],--which are wanting besides in Cureton's Syriac. Tischendorf accordingly omits them. And yet, who sees not that such an amount of evidence as this is wholly insufficient to warrant the ejection of the clause as spurious? What is the 'Science' worth which cannot preserve to the body a healthy limb like this? [The instances of omission which have now been examined at some length must by no means be regarded as the only specimens of this class of corrupt passages[336]. Many more will occur to the minds of the readers of the present volume and of the earlier volume of this work. In fact, omissions are much more common than Additions, or Transpositions, or Substitutions: and this fact, that omissions, or what seem to be omissions, are apparently so common,--to say nothing of the very strong evidence wherewith they are attested--when taken in conjunction with the natural tendency of copyists to omit words and passages, cannot but confirm the general soundness of the position. How indeed can it possibly be more true to the infirmities of copyists, to the verdict of evidence on the several passages, and to the origin of the New Testament in the infancy of the Church and amidst associations which were not literary, to suppose that a terse production was first produced and afterwards was amplified in a later age with a view to 'lucidity and completeness[337],' rather than that words and clauses and sentences were omitted upon definitely understood principles in a small class of documents by careless or ignorant or prejudiced scribes? The reply to this question must now be left for candid and thoughtful students to determine.] FOOTNOTES: [258] It will be observed that these are empirical, not logical, classes. Omissions are found in many of the rest. [259] Last Twelve Verses of St. Mark's Gospel, chapter v. and Appendix B. [260] See Dr. Gwynn's remarks in Appendix VII of The Traditional Text, pp. 298-301. [261] The Revision Revised, pp. 42-45, 422-424: Traditional Text, p. 109, where thirty-eight testimonies are quoted before 400 A.D. [262] The expression of Jerome, that almost all the Greek MSS. omit this passage, is only a translation of Eusebius. It cannot express his own opinion, for he admitted the twelve verses into the Vulgate, and quoted parts of them twice, i.e. ver. 9, ii. 744-5, ver. 14, i. 327 c. [263] Dr. Dobbin has calculated 330 omissions in St. Matthew, 365 in St. Mark, 439 in St Luke, 357 in St. John, 384 in the Acts, and 681 in the Epistles--3,556 in all as far as Heb. ix. 14, where it terminates. Dublin University Magazine, 1859, p. 620. [264] Such as in Cod. D after St. Luke vi. 4. 'On the same day He beheld a certain man working on the sabbath, and said unto him, "Man, blessed art thou if thou knowest what thou doest; but if thou knowest not, thou art cursed and a transgressor of the law"' (Scrivener's translation, Introduction, p. 8). So also a longer interpolation from the Curetonian after St. Matt. xx. 28. These are condemned by internal evidence as well as external. [265] [Greek: kai ho pesôn epi ton lithon touton synthlasthêsetai; eph' on d' an pesê, likmêsei auton]. [266] iv. 25 d, 343 d.--What proves these two quotations to be from St. Matt. xxi. 44, and not from St. Luke xx. 18, is, that they alike exhibit expressions which are peculiar to the earlier Gospel. The first is introduced by the formula [Greek: oudepote anegnôte] (ver. 42: comp. Orig. ii. 794 c), and both exhibit the expression [Greek: epi ton lithon touton] (ver. 44), not [Greek: ep' ekeinon ton lithon]. Vainly is it urged on the opposite side, that [Greek: pas ho pesôn] belongs to St. Luke,--whereas [Greek: kai ho pesôn] is the phrase found in St. Matthew's Gospel. Chrysostom (vii. 672) writes [Greek: pas ho piptôn] while professing to quote from St. Matthew; and the author of Cureton's Syriac, who had this reading in his original, does the same. [267] P. 193. [268] P. 11. [269] vii. 672 a [freely quoted as Greg. Naz. in the Catena of Nicetas, p. 669] xii. 27 d. [270] _Ap_. Mai, ii. 401 dis. [271] _Ap_. Chrys. vi. 171 c. [272] vii. 171 d. [273] iii^{2}. 86, 245: v. 500 e, 598 d. [274] 682-3 (Massuet 277). [275] iii. 786. [276] Theoph. 235-6 (= Mai, iv. 122). [277] ii. 660 a, b, c. [278] 'Praeterit et Lucifer.' [279] _Ap._ Galland. vi. 191 d. [280] Ibid. vii. 20 c. [281] Ibid. ix. 768 a. [282] [I am unable to find any place in the Dean's writings where he has made this explanation. The following note, however, is appended here]:-- With verse 43, the long lesson for the Monday in Holy-week (ver. 18-43) comes to an end. Verse 44 has a number all to itself (in other words, is sect. 265) in the fifth of the Syrian Canons,--which contains whatever is found exclusively in St. Matthew and St. Luke. [283] 'Omnino ex Lc. assumpta videntur.' [284] The section in St. Matthew is numbered 265,--in St. Luke, 274: both being referred to Canon V, in which St. Matthew and St. Luke are exclusively compared. [285] Vol. i. 13. [286] Letter to Pope Damasus. See my book on St. Mark, p. 28. [287] Dial. § 78, _ad fin._ (p. 272). [288] Opp. ii. 215 a: v. part ii. 118 c. [289] See Holmes and Parsons' ed. of the LXX,--vol. iv. _in loc._ [290] Opp. pp. 143 and 206. P. 577 is allusive only. [291] Opp. vii. 158 c: ix. 638 b. [292] Opp. ii. 1345: iii. 763-4. [293] § xv:--on which his learned editor (Bp. Jacobson) pertinently remarks,--'Hunc locum Prophetae Clemens exhibuisset sicut a Christo laudatam, S. Marc. vii. 6, si pro [Greek: apestin] dedisset [Greek: apechei].' [294] Opp. i. 1502: iii. 1114. [295] _Ap._ Epiphanium, Opp. i. 218 d. [296] Opp. p. 461. [297] Opp. iii. 492 (a remarkable place): ii. 723: iv. 121. [298] De Trinitate, p. 242. [299] Opp. ii. 413 b. [Observe how this evidence leads us to Alexandria.] [300] Opp. vii. 522 d. The other place, ix. 638 b, is uncertain. [301] It is uncertain whether Eusebius and Basil quote St. Matthew or Isaiah: but a contemporary of Chrysostom certainly quotes the Gospel,--Chrys. Opp. vi. 425 d (cf. p. 417, line 10). [302] But Eus.^{Es 589} [Greek: tous m.] [303] I have numbered the clauses for convenience.--It will perhaps facilitate the study of this place, if (on my own responsibility) I subjoin a representation of the same words in Latin:-- (1) Diligite inimicos vestros, (2) benedicite maledicentes vos, (3) benefacite odientibus vos, (4) et orate pro calumniantibus vos, (5) et persequentibus vos. [304] Opp. iv. 324 _bis_, 329 _bis_, 351. Gall. xiv. App. 106. [305] 'A large majority, all but five, omit it. Some add it in the margin.' Traditional Text, p. 149. [306] Opp. p. 79, cf. 146. [307] Scap. c. 1. [308] Opp. iv. 946. [309] Haer. III. xviii. 5. [310] Dem. Evan. xiii. 7. [311] In Bapt. Christ. [312] Orig. Opp. i. 812. [313] Opp. i. 768: iv. 353. [314] Opp. i. 827: ii. 399. [315] Spect. c. 16: (Anim. c. 35): Pat. c. 6. [316] [In Ep. Joh. IV. Tract, ix. 3 (1, 3 (ver. 45 &c.)); In Ps. cxxxviii. 37 (1, 3); Serm. XV. 8 (1, 3, 5); Serm. LXII. _in loc._ (1, 3, 4, 5).] [317] In Ps. xxxviii. 2. [318] Opp. pp. 303, 297. [319] Pro S. Athanas. ii. [320] Ps. cxviii. 10. 16; 9. 9. [321] Ep. ii. [322] Opp. iii. 167: iv. 619: v. 436:--ii. 340: v. 56: xii. 654:--ii. 258: iii. 41:--iv. 267: xii. 425. [323] Opp. iii. 379. [324] Praep. 654: Ps. 137, 699: Es. 589. [325] Pp. 3. 198. [326] Opp. p. 605 and 307. [327] Leg. pro Christian. 11. [328] Ad Autolycum, iii. 14. [329] Opp. i. 40. [330] Ad Philipp. c. 12. [331] § 1. [332] Theodoret once (iv. 946) gives the verse as Tischendorf gives it: but on two other occasions (i. 827: ii. 399) the same Theodoret exhibits the second member of the sentence thus,--[Greek: eulogeite tous diôkontas humas] (so pseud.-Athan. ii. 95), which shews how little stress is to be laid on such evidence as the first-named place furnishes. Origen also (iv. 324 bis, 329 bis, 351) repeatedly gives the place as Tischendorf gives it--but on one occasion, which it will be observed is _fatal_ to his evidence (i. 768), he gives the second member thus,--iv. 353: [Greek: kai proseuchesthe huper tôn epêreazontôn humas]..·. 1. 4. Next observe how Clemens Al. (605) handles the same place:-- [Greek: agapate tous echthrous humôn, eulogeite tous katarômenous humas, kai proseuchesthe huper tôn epêreazyntôn humin, kai ta homoia.].·. 1, 2, 4.--3, 5. Justin M. (i. 40) quoting the same place from memory (and with exceeding licence), yet is observed to recognize in part _both_ the clauses which labour under suspicion:.·. 1, 2, 4.--3, 5. [Greek: euchesthe huper tôn echthrôn humôn kai agapate tous misountas humas], which roughly represents [Greek: kai eulogeite tous katarômenous humin kai euchesthe huper tôn epêreazontôn humas]. The clause which hitherto lacks support is that which regards [Greek: tous misountas humas]. But the required help is supplied by Irenaeus (i. 521), who (loosely enough) quotes the place thus,-- _Diligite inimicos vestros, et orate pro eis, qui vos oderunt._ .·. 1 (made up of 3, 4).--2, 5. And yet more by the most venerable witness of all, Polycarp, who writes:--ad Philipp. c. 12:-- _Orate pro persequentibus et odientibus vos._.·. 4, 5.--1, 2, 3. I have examined [Didaché] _Justin_, _Irenaeus_, _Eusebius_, _Hippolytus_, _Cyril Al._, _Greg. Naz._, _Basil_, _Athan._, _Didymus_, _Cyril Hier._, _Chrys._, _Greg. Nyss._, _Epiph._, _Theod._, _Clemens._ And the following are the results:-- Didaché. [Greek: Eulogeite tous katarômenous humin, kai proseuchesthe huper tôn echthrôn humôn, nêsteuete huper tôn diôkontôn humas ... humeis de agapate tous misountas humas]..·. 2, 3, 4, 5. Aphraates, Dem. ii. The Latin Translation runs:--Diligite inimicos vestros, benedicite ei qui vobis maledicit, orate pro eis qui vos vexunt et persequuntur. Eusebius Prae 654..·. 2, 4, 5, omitting 1, 3. Eusebius Ps 699..·. 4, 5, omitting 1, 2, 3. Eusebius Es 589..·. 1, 3, 4, 5, omitting 2. Clemens Al. 605..·. 1, 2, 4, omitting 3, 5. Greg. Nyss. iii. 379..·. 3, 4, 5, omitting 1, 2. Vulg. Diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos..·. 1, 3, 5, 4, omitting 2. Hilary, 297. Benedicite qui vos persequuntur, et orate pro calumniantibus vos ac persequentibus vos..·. 2, 4, 5, omitting the _first and third_. Hilary, 303. Diligite inimicos vestros, et orate pro calumniantibus vos ac persequentibus vos..·. 1, 4, 5, omitting the _second and third_. Cf. 128. Cyprian, 79 (cf. 146). Diligite inimicos vestros, et orate pro his qui vos persequuntur..·. 1, 5, omitting 2, 3, 4. Tertullian. Diligite (enim) inimicos vestros, (inquit,) et orate pro maledicentibus vos--which apparently is meant for a quotation of 1, 2. .·. 1, 2, omitting 3, 4, 5. Tertullian. Diligite (enim) inimicos vestros, (inquit,) et maledicentibus benedicite, et orate pro persecutoribus vestris--which is a quotation of 1, 2, 5. .·. 1, 2, 5, omitting 3, 4. Tertullian. Diligere inimicos, et orare pro eis qui vos persequuntur. .·. 1, 5, omitting 2, 3, 4. Tertullian. Inimicos diligi, maledicentes benedici..·. 1, 2, omitting 3, 4, 5. Ambrose. Diligite inimicos vestros benefacite iis qui oderunt vos: orate pro calumniantibus et persequentibus vos..·. 1, 3, 4, 5, omitting 2. Ambrose. Diligite inimicos vestros, orate pro calumniantibus et persequentibus vos..·. 1, 4, 5, omitting 2, 3. Augustine. Diligite inimicos vestros benefacite his qui vos oderunt: et orate pro eis qui vos persequuntur..·. 1, 3, 5, omitting 2, 4. 'Benedicite qui vos persequuntur, et orate pro calumniantibus vos ac persequentibus vos.' Hilary, 297. Cyril Al. twice (i. 270: ii. 807) quotes the place thus,-- [Greek: eu poieite tous echthrous humôn, kai proseuchesthe huper tôn epêreazontôn humas.] Chrys. (iii. 355) says [Greek: autos gar eipen, euchesthe huper tôn echthrôn] [[Greek: humôn]] and repeats the quotation at iii. 340 and xii. 453. So Tertull. (Apol. c. 31), pro inimicis deum orare, et _persecutoribus_ nostris bone precari..·. 1, 5. If the lost Greek of Irenaeus (i. 521) were recovered, we should probably find [Greek: agapate tous echthrous humôn, kai proseuchesthe huper tôn misountôn humas]: and of Polycarp (ad Philipp. c. 12), [Greek: proseuchesthe huper tôn diôkontôn kai misountôn humas]. [333] _Dialogus Adamantii_ is not adducible within my limits, because 'it is in all probability the production of a later age.' My number was eight. [334] Observe that 5 = [Greek: huper ... tôn diôkontôn]. For-- Didache (§ 1), 2 (3), 3 (2), 4, 5. Polycarp (xii), 3 (2), 5. Justin Martyr, Apol. i. 15, 3 (2), 2 (3), 4 (4), 5? [Greek: huper tôn echthrôn] (=[Greek: diôkontôn]?), but the passage more like St. Luke, the context more like St. Matt., ver. 45. Athenagoras (Leg. pro Christian. 11), 1, 2 (3). 5. ver. 45. Tertullian (De Patient, vi), 1, 2 (3), 5, pt. ver. 45. Add Apol. c. 31. 1, 5. Theophilus Ant. (Ad Autolycum iii. 14), 1, 4 (4), [Greek: hyper] and ver. 46. Clemens Alex. (Strom, iv. 14), 1, 2 (3), 4 (4), pt. ver. 45; (Strom, vii. 14), favours St. Matt. Origen (De Orat. i), 1, 4 (4), [Greek: huper] and in the middle of two quotations from St. Matthew; (Cels. viii. 45), 1, 4 (4) [Greek: huper] and all ver. 45. Eusebius (Praep. Evan. xiii. 7), 2 (3), 4 (4), 5, all ver. 45; (Comment, in Is. 66), 1, 3 (2), 4 (4), 5, also ver. 45; (In Ps. cviii), 4, 5. Apost. Const, (i. 2), 1, 3 (2), 4 (4), 5, [Greek: huper] and ver. 45. Greg. Naz. (Orat. iv. 124), 2 (3), 4 (4), 5, [Greek: hupereuchesthai]. Greg. Nyss. (In Bapt. Christi), 3 (2), 4 (4), 5, [Greek: huper], ver. 45. Lucifer (Pro S. Athan. ii) omits 4 (4), but quotes ver. 44 ... end of chapter. Pacianus (Epist. ii), 2 (3), 5. Hilary (Tract, in Ps. cxviii. 9. 9), 2 (3), 4 (4), 5; (ibid. 10. 16), 1, 4 (4), 5. (The reviewer omits 'ac persequentibus vos' in both cases.) Ambrose (In Ps. xxxviii. 2), 1, 3, 4, 5; (In Ps. xxxviii. 10), 1, 4 (4), 5. Aphraates (Dem. ii), 1, 2 (3), 4 (4), 5, [Greek: ethnikoi]. Apocryphal Acts of the Apostles (p. 89), 2 (3), 3 (2), 4 (4), ver. 45. Number = 25. [335] See Traditional Text, p. 55. [336] For one of the two most important omissions in the New Testament, viz. the _Pericope de Adultera_, see Appendix I. See also Appendix II. [337] Westcott and Hort, Introduction, p. 134. CHAPTER XI. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. V. Transposition, VI. Substitution, and VII. Addition. § 1. One of the most prolific sources of Corrupt Readings, is Transposition, or the arbitrary inversion of the order of the sacred words,--generally in the subordinate clauses of a sentence. The extent to which this prevails in Codexes of the type of B[Symbol: Aleph]CD passes belief. It is not merely the occasional writing of [Greek: tauta panta] for [Greek: panta tauta],--or [Greek: ho laos outos] for [Greek: outos ho laos], to which allusion is now made: for if that were all, the phenomenon would admit of loyal explanation and excuse. But what I speak of is a systematic putting to wrong of the inspired words throughout the entire Codex; an operation which was evidently regarded in certain quarters as a lawful exercise of critical ingenuity,--perhaps was looked upon as an elegant expedient to be adopted for improving the style of the original without materially interfering with the sense. Let me before going further lay before the reader a few specimens of Transposition. Take for example St. Mark i. 5,--[Greek: kai ebaptizonto pantes],--is unreasonably turned into [Greek: pantes kai ebaptizonto]; whereby the meaning of the Evangelical record becomes changed, for [Greek: pantes] is now made to agree with [Greek: Hierosolumitai], and the Evangelist is represented as making the very strong assertion that _all_ the people of Jerusalem came to St. John and were baptized. This is the private property of BDL[Symbol: Delta]. And sometimes I find short clauses added which I prefer to ascribe to the misplaced critical assiduity of ancient Critics. Confessedly spurious, these accretions to the genuine text often bear traces of pious intelligence, and occasionally of considerable ability. I do not suppose that they 'crept in' from the margin: but that they were inserted by men who entirely failed to realize the wrongness of what they did,--the mischievous consequences which might possibly ensue from their well-meant endeavours to improve the work of the Holy Ghost. [Take again St. Mark ii. 3, in which the order in [Greek: pros auton paralytikon pherontes],--is changed by [Symbol: Aleph]BL into [Greek: pherontes pros auton paralytikon]. A few words are needed to explain to those who have not carefully examined the passage the effect of this apparently slight alteration. Our Lord was in a house at Capernaum with a thick crowd of people around Him: there was no room even at the door. Whilst He was there teaching, a company of people come to Him ([Greek: erchontai pros auton]), four of the party carrying a paralytic on a bed. When they arrive at the house, a few of the company, enough to represent the whole, force their way in and reach Him: but on looking back they see that the rest are unable to bring the paralytic near to Him ([Greek: prosengisai autô][338]). Upon which they all go out and uncover the roof, take up the sick man on his bed, and the rest of the familiar story unfolds itself. Some officious scribe wished to remove all antiquity arising from the separation of [Greek: paralytikon] from [Greek: airomenon] which agrees with it, and transposed [Greek: pherontes] to the verb it is attached to, thus clumsily excluding the exquisite hint, clear enough to those who can read between the lines, that in the ineffectual attempt to bring in the paralytic only some of the company reached our Lord's Presence. Of course the scribe in question found followers in [Symbol: Aleph]BL.] It will be seen therefore that some cases of transposition are of a kind which is without excuse and inadmissible. Such transposition consists in drawing back a word which occurs further on, but is thus introduced into a new context, and gives a new sense. It seems to be assumed that since the words are all there, so long as they be preserved, their exact collocation is of no moment. Transpositions of that kind, to speak plainly, are important only as affording conclusive proof that such copies as B[Symbol: Aleph]D preserve a text which has undergone a sort of critical treatment which is so obviously indefensible that the Codexes themselves, however interesting as monuments of a primitive age,--however valuable commercially and to be prized by learned and unlearned alike for their unique importance,--are yet to be prized chiefly as beacon-lights preserved by a watchful Providence to warn every voyaging bark against making shipwreck on a shore already strewn with wrecks[339]. Transposition may sometimes be as conveniently illustrated in English as in Greek. St. Luke relates (Acts ii. 45, 46) that the first believers sold their goods 'and parted them to all men, as every man had need. And they, continuing daily,' &c. For this, Cod. D reads, 'and parted them daily to all men as every man had need. And they continued in the temple.' § 2. It is difficult to divine for what possible reason most of these transpositions were made. On countless occasions they do not in the least affect the sense. Often, they are incapable of being idiomatically represented, in English. Generally speaking, they are of no manner of importance, except as tokens of the licence which was claimed by disciples, as I suspect, of the Alexandrian school [or exercised unintentionally by careless or ignorant Western copyists]. But there arise occasions when we cannot afford to be so trifled with. An important change in the meaning of a sentence is sometimes effected by transposing its clauses; and on one occasion, as I venture to think, the prophetic intention of the Speaker is obscured in consequence. I allude to St. Luke xiii. 9, where under the figure of a barren fig-tree, our Lord hints at what is to befall the Jewish people, because in the fourth year of His Ministry it remained unfruitful. 'Lo, these three years,' (saith He to the dresser of His Vineyard), 'come I seeking fruit on this fig-tree, and find none; cut it down; why cumbereth it the ground?' 'Spare it for this year also' (is the rejoinder), 'and if it bear fruit,--well: but if not, next year thou shalt cut it down.' But on the strength of [Symbol: Aleph]BLT^{w}, some recent Critics would have us read,--'And if it bear fruit next year,--well: but if not, thou shalt cut it down':--which clearly would add a year to the season of the probation of the Jewish race. The limit assigned in the genuine text is the fourth year: in the corrupt text of [Symbol: Aleph]BLT^{w}, two bad Cursives, and the two chief Egyptian versions, this period becomes extended to the fifth. To reason about such transpositions of words, a wearisome proceeding at best, soon degenerates into the veriest trifling. Sometimes, the order of the words is really immaterial to the sense. Even when a different shade of meaning is the result of a different collocation, that will seem the better order to one man which seems not to be so to another. The best order of course is that which most accurately exhibits the Author's precise shade of meaning: but of this the Author is probably the only competent judge. On our side, an appeal to actual evidence is obviously the only resource: since in no other way can we reasonably expect to ascertain what was the order of the words in the original document. And surely such an appeal can be attended with only one result: viz. the unconditional rejection of the peculiar and often varying order advocated by the very few Codexes,--a cordial acceptance of the order exhibited by every document in the world besides. I will content myself with inviting attention to one or two samples of my meaning. It has been made a question whether St. Luke (xxiv. 7) wrote,--[Greek: legôn, Hoti dei ton huion tou anthrôpou paradothênai], as all the MSS. in the world but four, all the Versions, and all the available Fathers'[340] evidence from A.D. 150 downwards attest: or whether he wrote,--[Greek: legôn ton huion tou anthrôpou hoti dei paradothênai], as [Symbol: Aleph]BCL,--and those four documents only--would have us believe? [The point which first strikes a scholar is that there is in this reading a familiar classicism which is alien to the style of the Gospels, and which may be a symptom of an attempt on the part of some early critic who was seeking to bring them into agreement with ancient Greek models.] But surely also it is even obvious that the correspondence of those four Codexes in such a particular as this must needs be the result of their having derived the reading from one and the same original. On the contrary, the agreement of all the rest in a trifling matter of detail like the present can be accounted for in only one way, viz., by presuming that they also have all been derived through various lines of descent from a single document: but _that_ document the autograph of the Evangelist. [For the great number and variety of them necessitates their having been derived through various lines of descent. Indeed, they must have the notes of number, variety, as well as continuity, and weight also.] § 3. On countless occasions doubtless, it is very difficult--perhaps impossible--to determine, apart from external evidence, which collocation of two or more words is the true one, whether e.g. [Greek: echei zôên] for instance or [Greek: zôên echei][341],--[Greek: êgerthê eutheôs] or [Greek: eutheôs êgerthê][342],--[Greek: chôlous, typhlous]--or [Greek: typhlous, chôlous][343],--shall be preferred. The burden of proof rests evidently with innovators on Traditional use. Obvious at the same time is it to foresee that if a man sits down before the Gospel with the deliberate intention of improving the style of the Evangelists by transposing their words on an average of seven (B), eight ([Symbol: Aleph]), or twelve (D) times in every page, he is safe to convict himself of folly in repeated instances, long before he has reached the end of his task. Thus, when the scribe of [Symbol: Aleph], in place of [Greek: exousian edôken autô kai krisin poiein][344], presents us with [Greek: kai krisin edôken autô exousian poiein], we hesitate not to say that he has written nonsense[345]. And when BD instead of [Greek: eisi tines tôn ôde hestêkotôn] exhibit [Greek: eise tôn ôde tôn hestêkotôn], we cannot but conclude that the credit of those two MSS. must be so far lowered in the eyes of every one who with true appreciation of the niceties of Greek scholarship observes what has been done. [This characteristic of the old uncials is now commended to the attention of students, who will find in the folios of those documents plenty of instances for examination. Most of the cases of Transposition are petty enough, whilst some, as the specimens already presented to the reader indicate, constitute blots not favourable to the general reputation of the copies on which they are found. Indeed, they are so frequent that they have grown to be a very habit, and must have propagated themselves. For it is in this secondary character rather than in any first intention, so to speak, that Transpositions, together with Omissions and Substitutions and Additions, have become to some extent independent causes of corruption. Originally produced by other forces, they have acquired a power of extension in themselves. It is hoped that the passages already quoted may be found sufficient to exhibit the character of the large class of instances in which the pure Text of the original Autographs has been corrupted by Transposition. That it has been so corrupted, is proved by the evidence which is generally overpowering in each case. There has clearly been much intentional perversion: carelessness also and ignorance of Greek combined with inveterate inaccuracy, characteristics especially of Western corruption as may be seen in Codex D and the Old Latin versions, must have had their due share in the evil work. The result has been found in constant slurs upon the sacred pages, lessening the beauty and often perverting the sense,--a source of sorrow to the keen scholar and reverent Christian, and reiterated indignity done in wantonness or heedlessness to the pure and easy flow of the Holy Books.] § 4. [All the Corruption in the Sacred Text may be classed under four heads, viz. Omission, Transposition, Substitution, and Addition. We are entirely aware that, in the arrangement adopted in this Volume for purposes of convenience, Scientific Method has been neglected. The inevitable result must be that passages are capable of being classed under more heads than one. But Logical exactness is of less practical value than a complete and suitable treatment of the corrupted passages that actually occur in the four Gospels. It seems therefore needless to supply with a scrupulousness that might bore our readers a disquisition upon Substitution which has not forced itself into a place amongst Dean Burgon's papers, although it is found in a fragmentary plan of this part of the treatise. Substituted forms or words or phrases, such as [Greek: OS] ([Greek: hos]) for [Greek: THS] ([Greek: Theos])[346] [Greek: êporei] for [Greek: epoiei] (St. Mark vi. 20), or [Greek: ouk oidate dokimazein] for [Greek: dokimazete] (St. Luke xii. 56), have their own special causes of substitution, and are naturally and best considered under the cause which in each case gave them birth. Yet the class of Substitutions is a large one, if Modifications, as they well may be, are added to it[347]. It will be readily concluded that some substitutions are serious, some of less importance, and many trivial. Of the more important class, the reading of [Greek: hamartêmatos] for [Greek: kriseôs] (St. Mark iii. 29) which the Revisers have adopted in compliance with [Symbol: Aleph]BL[Symbol: Delta] and three Cursives, is a specimen. It is true that D reads [Greek: hamartias] supported by the first corrector of C, and three of the Ferrar group (13, 69, 346): and that the change adopted is supported by the Old Latin versions except f, the Vulgate, Bohairic, Armenian, Gothic, Lewis, and Saxon. But the opposition which favours [Greek: kriseôs] is made up of A, C under the first reading and the second correction, [Symbol: Phi][Symbol: Sigma] and eleven other Uncials, the great bulk of the Cursives, f, Peshitto, and Harkleian, and is superior in strength. The internal evidence is also in favour of the Traditional reading, both as regards the usage of [Greek: enochos], and the natural meaning given by [Greek: kriseôs]. [Greek: Hamartêmatos] has clearly crept in from ver. 28. Other instances of Substitution may be found in the well-known St. Luke xxiii. 45 ([Greek: tou hêliou eklipontos]), St. Matt. xi. 27 ([Greek: boulêtai apokalypsai]), St. Matt. xxvii. 34 ([Greek: oinon] for [Greek: oxos]), St. Mark i. 2 ([Greek: Hêsaia] for [Greek: tois prophêtais]), St. John i. 18 ([Greek: ho Monogenês Theos] being a substitution made by heretics for [Greek: ho Monogenês Huios]), St. Mark vii. 31 ([Greek: dia Sidônos] for [Greek: kai Sidônos]). These instances may perhaps suffice: many more may suggest themselves to intelligent readers. Though most are trivial, their cumulative force is extremely formidable. Many of these changes arose from various causes which are described in many other places in this book.] § 5. [The smallest of the four Classes, which upon a pure survey of the outward form divide among themselves the surface of the entire field of Corruption, is that of Additions[348]. And the reason of their smallness of number is discoverable at once. Whilst it is but too easy for scribes or those who have a love of criticism to omit words and passages under all circumstances, or even to vary the order, or to use another word or form instead of the right one, to insert anything into the sacred Text which does not proclaim too glaringly its own unfitness--in a word, to invent happily--is plainly a matter of much greater difficulty. Therefore to increase the Class of Insertions or Additions or Interpolations, so that it should exceed the Class of Omissions, is to go counter to the natural action of human forces. There is no difficulty in leaving out large numbers of the Sacred Words: but there is much difficulty in placing in the midst of them human words, possessed of such a character and clothed in such an uniform, as not to betray to keen observation their earthly origin. A few examples will set this truth in clearer light. It is remarkable that efforts at interpolation occur most copiously amongst the books of those who are least fitted to make them. We naturally look amongst the representatives of the Western school where Greek was less understood than in the East where Greek acumen was imperfectly represented by Latin activity, and where translation into Latin and retranslation into Greek was a prolific cause of corruption. Take then the following passage from the Codex D (St. Luke vi. 4):-- 'On the same day He beheld a certain man working on the sabbath, and said to him, "Man, blessed art thou if thou knowest what thou doest; but if thou knowest not, thou art cursed and a transgressor of the law."' And another from the Curetonian Syriac (St. Matt. xx. 28), which occurs under a worse form in D. 'But seek ye from little to become greater, and not from greater to become less. When ye are invited to supper in a house, sit not down in the best place, lest some one come who is more honourable than thou, and the lord of the supper say to thee, "Go down below," and thou be ashamed in the presence of them that have sat down. But if thou sit down in the lower place, and one who is inferior to thee come in, the lord also of the supper will say to thee, "Come near, and come up, and sit down," and thou shalt have greater honour in the presence of them that have sat down.' Who does not see that there is in these two passages no real 'ring of genuineness'? Take next some instances of lesser insertions.] § 6. Conspicuous beyond all things in the Centurion of Capernaum (St. Matt. viii. 13) was his faith. It occasioned wonder even in the Son of Man. Do we not, in the significant statement, that when they who had been sent returned to the house, 'they found the servant whole that had been sick[349],' recognize by implication the assurance that the Centurion, because he needed no such confirmation of his belief, went _not_ with them; but enjoyed the twofold blessedness of remaining with Christ, and of believing without seeing? I think so. Be this however as it may, [Symbol: Aleph]CEMUX besides about fifty cursives, append to St. Matt. viii. 13 the clearly apocryphal statement, 'And the Centurion returning to his house in that same hour found the servant whole.' It does not improve the matter to find that Eusebius[350], besides the Harkleian and the Ethiopic versions, recognize the same appendix. We are thankful, that no one yet has been found to advocate the adoption of this patent accretion to the inspired text. Its origin is not far to seek. I presume it was inserted in order to give a kind of finish to the story[351]. [Another and that a most remarkable Addition may be found in St. Matt. xxiv. 36, into which the words [Greek: oude ho Huios], 'neither the Son' have been transferred from St. Mark xiii. 32 in compliance with a wholly insufficient body of authorities. Lachmann was the leader in this proceeding, and he has been followed by Tischendorf, Westcott and Hort, and the Revisers. The latter body add in their margin, 'Many authorities, some ancient, omit _neither the Son_.' How inadequate to the facts of the case this description is, will be seen when the authorities are enumerated. But first of those who have been regarded by the majority of the Revisers as the disposers of their decision, according to the information supplied by Tischendorf. They are (_a_) of Uncials [Symbol: Aleph] (in the first reading and as re-corrected in the seventh century) BD; (_b_) five Cursives (for a present of 346 may be freely made to Tischendorf); (_c_) ten Old Latin copies also the Aureus (Words.), some of the Vulgate (four according to Wordsworth), the Palestinian, Ethiopic, Armenian; (_d_) Origen (Lat. iii. 874), Hilary (733^{a}), Cyril Alex. (Mai Nova Pp. Bibliotheca, 481), Ambrose (i. 1478^{f}). But Irenaeus (Lat. i. 386), Cyril (Zach. 800), Chrysostom (ad locum) seem to quote from St. Mark. So too, as Tischendorf admits, Amphilochius. On the other hand we have, (_a_) the chief corrector of [Symbol: Aleph](c^{a})[Symbol: Phi][Symbol: Sigma] with thirteen other Uncials and the Greek MSS. of Adamantius and Pierius mentioned by Jerome[352]; (_b_) all the Cursives, as far as is known (except the aforenamed); (_c_) the Vulgate, with the Peshitto, Harkletan, Lewis, Bohairic, and the Sahidic; (_d_) Jerome (in the place just now quoted), St. Basil who contrasts the text of St. Matthew with that of St. Mark, Didymus, who is also express in declaring that the three words in dispute are not found in St. Matthew (Trin. 195), St. John Damascene (ii. 346), Apollonius Philosophus (Galland. ix. 247), Euthymius Zigabenus (in loc), Paulinus (iii. 12), St. Ambrose (ii. 656^{a}), and Anastasius Sinaita (Migne, lxxxix. 941). Theophylact (i. 133), Hesychius Presb. (Migne, lxiii. 142) Eusebius (Galland. ix. 580), Facundus Herm. (Galland. xi. 782), Athanasius (ii. 660), quote the words as from the Gospel without reference, and may therefore refer to St. Mark. Phoebadius (Galland. v. 251), though quoted against the Addition by Tischendorf, is doubtful. On which side the balance of evidence inclines, our readers will judge. But at least they cannot surely justify the assertion made by the majority of the Revisers, that the Addition is opposed only by 'many authorities, some ancient,' or at any rate that this is a fair and adequate description of the evidence opposed to their decision. An instance occurs in St. Mark iii. 16 which illustrates the carelessness and tastelessness of the handful of authorities to which it pleases many critics to attribute ruling authority. In the fourteenth verse, it had been already stated that our Lord 'ordained twelve,' [Greek: kai epoiêse dôdeka]; but because [Symbol: Aleph]B[Symbol: Delta] and C (which was corrected in the ninth century with a MS. of the Ethiopic) reiterate these words two verses further on, Tischendorf with Westcott and Hort assume that it is necessary to repeat what has been so recently told. Meanwhile eighteen other uncials (including A[Symbol: Phi][Symbol: Sigma] and the third hand of C); nearly all the Cursives; the Old Latin, Vulgate, Peshitto, Lewis, Harkleian, Gothic, Armenian, and the other MSS. of the Ethiopic omit them. It is plainly unnecessary to strengthen such an opposition by researches in the pages of the Fathers. Explanation has been already given, how the introductions to Lections, and other Liturgical formulae, have been added by insertion to the Text in various places. Thus [Greek: ho Iêsous] has often been inserted, and in some places remains wrongly (in the opinion of Dean Burgon) in the pages of the Received Text. The three most important additions to the Received Text occur, as Dean Burgon thought, in St. Matt. vi. 18, where [Greek: en tô phanerô] has crept in from v. 6 against the testimony of a large majority both of Uncial and of Cursive MSS.: in St. Matt. xxv. 13, where the clause [Greek: en hê ho huios tou anthrôpou erchetai] seemed to him to be condemned by a superior weight of authority: and in St. Matt. xxvii. 35, where the quotation ([Greek: hina plêrôthê ... ebalon klêron]) must be taken for similar reasons to have been originally a gloss.] FOOTNOTES: [338] [Greek: prosengisai] is transitive here, like [Greek: engizô] in Gen. xlviii. 10, 13: 2 Kings iv. 6: Isaiah xlvi. 13. [339] The following are the numbers of Transpositions supplied by B, [Symbol: Aleph], and D in the Gospels:--B, 2,098: [Symbol: Aleph], 2,299: D, 3,471. See Revision Revised, pp. 12, 13. [340] Marcion (Epiph. i. 317): Eusebius (Mai, iv. 266): Epiphanius (i. 348): Cyril (Mai, ii. 438): John Thess. (Gall. xiii. 188). [341] St. John v. 26, in [Symbol: Aleph] [342] St. Mark ii. 12, in D. [343] St. Luke xiv. 13, in [Symbol: Aleph]B. [344] St. John v. 27. [345] 'Nec aliter' (says Tischendorf) 'Tertull.' (Prax. 21),--'_et judicium dedit illi facere in potestate_.' But this (begging the learned critic's pardon) is quite a different thing. [346] See the very learned, ingenious, and satisfactory disquisition in The Revision Revised, pp. 424-501. [347] The numbers are:-- B, substitutions, 935; modifications, 1,132; total, 2,067. [Symbol: Aleph], " 1,114; " 1,265; " 2,379. D, " 2,121; " 1,772; " 3,893. Revision Revised, pp. 12, 13. [348] B has 536 words added in the Gospels: [Symbol: Aleph], 839: D, 2,213. Revision Revised, pp. 12, 13. The interpolations of D are notorious. [349] St. Luke vii. 10. [350] Theoph. p. 212. [351] An opposite fate, strange to say, has attended a short clause in the same narrative, which however is even worse authenticated. Instead of [Greek: oude en tô Israêl tosautên pistin euron] (St. Matt. viii. 10), we are invited henceforth to read [Greek: par' oudeni tosautên pistin en tô Israêl euron];--a tame and tasteless gloss, witnessed to by only B, and five cursives,--but having no other effect, if it should chance to be inserted, than to mar and obscure the Divine utterance. For when our Saviour declares 'Not even in Israel have I found so great faith,' He is clearly contrasting this proficiency of an earnest Gentile against whatever of a like nature He had experienced in His dealing with the Jewish people; and declaring the result. He is contrasting Jacob's descendants, the heirs of so many lofty privileges, with this Gentile soldier: their spiritual attainments with his; and assigning the palm to him. Substitute 'With no one in Israel have I found so great faith,' and the contrast disappears. Nothing else is predicated but a greater measure of faith in one man than in any other. The author of this feeble attempt to improve upon St. Matthew's Gospel is found to have also tried his hand on the parallel place in St. Luke, but with even inferior success: for there his misdirected efforts survive only in certain copies of the Old Latin. Ambrose notices his officiousness, remarking that it yields an intelligible sense; but that, 'juxta Graecos,' the place is to be read differently (i. 1376.) It is notorious that a few copies of the Old Latin (Augustine _once_ (iv. 322), though he quotes the place nearly twenty times in the usual way) and the Egyptian versions exhibit the same depravation. Cyril habitually employed an Evangelium which was disfigured in the same way (iii. 833, also Opp. v. 544, ed. Pusey.). But are we out of such materials as these to set about reconstructing the text of Scripture? [352] 'In quibusdam Latinis codicibus additum est, _neque Filius_: quum in Graecis, et maxime Adamantii et Pierii exemplaribus hoc non habeatur adscriptum. Sed quia in nonnullis legitur, disserendum videtur.' Hier. vii. 199 a. 'Gaudet Arius et Eunomius, quasi ignorantia magistri gloria discipulorum sit, et dicunt:--"Non potest aequalis esse qui novit et qui ignorat."' Ibid. 6. In vi. 919, we may quote from St. Mark. CHAPTER XII. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. VIII. Glosses. § 1. 'Glosses,' properly so called, though they enjoy a conspicuous place in every enumeration like the present, are probably by no means so numerous as is commonly supposed. For certainly _every_ unauthorized accretion to the text of Scripture is not a 'gloss': but only those explanatory words or clauses which have surreptitiously insinuated themselves into the text, and of which no more reasonable account can be rendered than that they were probably in the first instance proposed by some ancient Critic in the way of useful comment, or necessary explanation, or lawful expansion, or reasonable limitation of the actual utterance of the Spirit. Thus I do not call the clause [Greek: nekrous egeirete] in St. Matt. x. 8 'a gloss.' It is a gratuitous and unwarrantable interpolation,--nothing else but a clumsy encumbrance of the text[353]. [Glosses, or _scholia_, or comments, or interpretations, are of various kinds, but are generally confined to Additions or Substitutions, since of course we do not omit in order to explain, and transposition of words already placed in lucid order, such as the sacred Text may be reasonably supposed to have observed, would confuse rather than illustrate the meaning. A clause, added in Hebrew fashion[354], which may perhaps appear to modern taste to be hardly wanted, must not therefore be taken to be a gloss.] Sometimes a 'various reading' is nothing else but a gratuitous gloss;--the unauthorized substitution of a common for an uncommon word. This phenomenon is of frequent occurrence, but only in Codexes of a remarkable type like B[Symbol: Aleph]CD. A few instances follow:-- 1. The disciples on a certain occasion (St. Matt. xiii. 36), requested our Lord to 'explain' to them ([Greek: PHRASON hêmin], 'they said') the parable of the tares. So every known copy, except two: so, all the Fathers who quote the place,--viz. Origen, five times[355],-- Basil[356],--J. Damascene[357]. And so _all_ the Versions[358]. But because B-[Symbol: Aleph], instead of [Greek: phrason], exhibit [Greek: DIASAPHÊSON] ('make clear to us'),--which is also _once_ the reading of Origen[359], who was but too well acquainted with Codexes of the same depraved character as the archetype of B and [Symbol: Aleph],--Lachmann, Tregelles (not Tischendorf), Westcott and Hort, and the Revisers of 1881, assume that [Greek: diasaphêson] (a palpable gloss) stood in the inspired autograph of the Evangelist. They therefore thrust out [Greek: phrason] and thrust in [Greek: diasaphêson]. I am wholly unable to discern any connexion between the premisses of these critics and their conclusions[360]. 2. Take another instance. [Greek: Pygmê],--the obscure expression ([Symbol: Delta] leaves it out) which St. Mark employs in vii. 3 to denote the strenuous frequency of the Pharisees' ceremonial washings,--is exchanged by Cod. [Symbol: Aleph], but by no other known copy of the Gospels, for [Greek: pykna], which last word is of course nothing else but a sorry gloss. Yet Tischendorf degrades [Greek: pygmê] and promotes [Greek: pykna] to honour,--happily standing alone in his infatuation. Strange, that the most industrious of modern accumulators of evidence should not have been aware that by such extravagances he marred his pretension to critical discernment! Origen and Epiphanius--the only Fathers who quote the place--both read [Greek: pygmê]. It ought to be universally admitted that it is a mere waste of time that we should argue out a point like this[361]. § 2. A gloss little suspected, which--not without a pang of regret--I proceed to submit to hostile scrutiny, is the expression 'daily' ([Greek: kath' hêmeran]) in St. Luke ix. 23. Found in the Peshitto and in Cureton's Syriac,--but only in some Copies of the Harkleian version[362]: found in most Copies of the Vulgate,--but largely disallowed by copies of the Old Latin[363]: found also in Ephraem Syrus[364],--but clearly not recognized by Origen[365]: found again in [Symbol: Aleph]AB and six other uncials,--but not found in CDE and ten others: the expression referred to cannot, at all events, plead for its own retention in the text higher antiquity than can be pleaded for its exclusion. Cyril, (if in such a matter the Syriac translation of his Commentary on St. Luke may be trusted,) is clearly an authority for reading [Greek: kath' hêmeran] in St. Luke ix. 23[366]; but then he elsewhere twice quotes St. Luke ix. 23 in Greek without it[367]. Timotheus of Antioch, of the fifth century, omits the phrase[368]. Jerome again, although he suffered '_quotidie_' to stand in the Vulgate, yet, when for his own purposes he quotes the place in St. Luke[369],--ignores the word. All this is calculated to inspire grave distrust. On the other hand, [Greek: kath' hêmeran] enjoys the support of the two Egyptian Versions,--of the Gothic,--of the Armenian,--of the Ethiopic. And this, in the present state of our knowledge, must be allowed to be a weighty piece of evidence in its favour. But the case assumes an entirely different aspect the instant it is discovered that out of the cursive copies only eight are found to contain [Greek: kath hêmeran] in St. Luke ix. 23[370]. How is it to be explained that nine manuscripts out of every ten in existence should have forgotten how to transmit such a remarkable message, had it ever been really so committed to writing by the Evangelist? The omission (says Tischendorf) is explained by the parallel places[371]. Utterly incredible, I reply; as no one ought to have known better than Tischendorf himself. We now scrutinize the problem more closely; and discover that the very _locus_ of the phrase is a matter of uncertainty. Cyril once makes it part of St. Matt. x. 38[372]. Chrysostom twice connects it with St. Matt. xvi. 24[373]. Jerome, evidently regarding the phrase as a curiosity, informs us that 'juxta antiqua exemplaria' it was met with in St. Luke xiv. 27[374]. All this is in a high degree unsatisfactory. We suspect that we ourselves enjoy some slight familiarity with the 'antiqua exemplaria' referred to by the Critic; and we freely avow that we have learned to reckon them among the least reputable of our acquaintance. Are they not represented by those Evangelia, of which several copies are extant, that profess to have been 'transcribed from, and collated with, ancient copies at Jerusalem'? These uniformly exhibit [Greek: kath hêmeran] in St. Luke ix. 23[375]. But then, if the phrase be a gloss,--it is obvious to inquire,--how is its existence in so many quarters to be accounted for? Its origin is not far to seek. Chrysostom, in a certain place, after quoting our Lord's saying about taking up the cross and following Him, remarks that the words 'do not mean that we are actually to bear the wood upon our shoulders, but to keep the prospect of death steadily before us, and like St. Paul to "die daily"[376].' The same Father, in the two other places already quoted from his writings, is observed similarly to connect the Saviour's mention of 'bearing the Cross' with the Apostle's announcement--'I die daily.' Add, that Ephraem Syrus[377], and Jerome quoted already,--persistently connect the same two places together; the last named Father even citing them in immediate succession;--and the inference is unavoidable. The phrase in St. Luke ix. 23 must needs be a very ancient as well as very interesting expository gloss, imported into the Gospel from 1 Cor. xv. 31,--as Mill[378] and Matthaei[379] long since suggested. Sincerely regretting the necessity of parting with an expression with which one has been so long familiar, we cannot suffer the sentimental plea to weigh with us when the Truth of the Gospel is at stake. Certain it is that but for Erasmus, we should never have known the regret: for it was he that introduced [Greek: kath hêmeran] into the Received Text. The MS. from which he printed is without the expression: which is also not found in the Complutensian. It is certainly a spurious accretion to the inspired Text. [The attention of the reader is particularly invited to this last paragraph. The learned Dean has been sneered at for a supposed sentimental and effeminate attachment to the Textus Receptus. He was always ready to reject words and phrases, which have not adequate support; but he denied the validity of the evidence brought against many texts by the school of Westcott and Hort, and therefore he refused to follow them in their surrender of the passages.] § 3. Indeed, a great many 'various readings,' so called, are nothing else but very ancient interpretations,--fabricated readings therefore,--of which the value may be estimated by the fact that almost every trace of them has long since disappeared. Such is the substitution of [Greek: pheugei] for [Greek: anechôrêsen] in St. John vi. 15;--which, by the way, Tischendorf thrusts into his text on the sole authority of [Symbol: Aleph], some Latin copies including the Vulgate, and Cureton's Syriac[380]: though Tregelles ignores its very existence. That our Lord's 'withdrawal' to the mountain on that occasion was of the nature of 'flight,' or 'retreat' is obvious. Hence Chrysostom and Cyril remark that He '_fled_ to the mountain.' And yet both Fathers (like Origen and Epiphanius before them) are found to have read [Greek: anechôrêsen]. Almost as reasonably in the beginning of the same verse might Tischendorf (with [Symbol: Aleph]) have substituted [Greek: anadeiknynai] for [Greek: hina poiêsôsin auton], on the plea that Cyril[381] says, [Greek: zêtein auton anadeixai kai basilea]. We may on no account suffer ourselves to be imposed upon by such shallow pretences for tampering with the text of Scripture: or the deposit will never be safe. A patent gloss,--rather an interpretation,--acquires no claim to be regarded as the genuine utterance of the Holy Spirit by being merely found in two or three ancient documents. It is the little handful of documents which loses in reputation,--not the reading which gains in authority on such occasions. In this way we are sometimes presented with what in effect are new incidents. These are not unfrequently discovered to be introduced in defiance of the reason of the case; as where (St. John xiii. 34) Simon Peter is represented (in the Vulgate) as _actually saying_ to St. John, 'Who is it concerning whom He speaks?' Other copies of the Latin exhibit, 'Ask Him who it is,' &c.: while [Symbol: Aleph]BC (for on such occasions we are treated to any amount of apocryphal matter) would persuade us that St. Peter only required that the information should be furnished him by St. John:--'Say who it is of whom He speaks.' Sometimes a very little licence is sufficient to convert the _oratio obliqua_ into the recta. Thus, by the change of a single letter (in [Symbol: Aleph]BX) Mary Magdalene is made to say to the disciples 'I have seen the Lord' (St. John xx. 18). But then, as might have been anticipated, the new does not altogether agree with the old. Accordingly D and others paraphrase the remainder of the sentence thus,--'and she signified to them what He had said unto her.' How obvious is it to foresee that on such occasions the spirit of officiousness will never know when to stop! In the Vulgate and Sahidic versions the sentence proceeds, 'and He told these things unto me.' Take another example. The Hebraism [Greek: meta salpingos phônês megalês] (St. Matt. xxiv. 31) presents an uncongenial ambiguity to Western readers, as our own incorrect A. V. sufficiently shews. Two methods of escape from the difficulty suggested themselves to the ancients:--(_a_) Since 'a trumpet of great sound' means nothing else but 'a loud trumpet,' and since this can be as well expressed by [Greek: salpingos megalês], the scribes at a very remote period are found to have omitted the word [Greek: phônês]. The Peshitto and Lewis (interpreting rather than translating) so deal with the text. Accordingly, [Greek: phônês] is not found in [Symbol: Aleph]L[Symbol: Delta] and five cursives. Eusebius[382], Cyril Jerus.[383], Chrysostom[384], Theodoret[385], and even Cyprian[386] are also without the word. (_b_) A less violent expedient was to interpolate [Greek: kai] before [Greek: phônês]. This is accordingly the reading of the best Italic copies, of the Vulgate, and of D. So Hilary[387] and Jerome[388], Severianus[389], Asterius[390], ps.-Caesarius[391], Damascene[392] and at least eleven cursive copies, so read the place.--There can be no doubt at all that the commonly received text is right. It is found in thirteen uncials with B at their head: in Cosmas[393], Hesychius[394], Theophylact[395]. But the decisive consideration is that the great body of the cursives have faithfully retained the uncongenial Hebraism, and accordingly imply the transmission of it all down the ages: a phenomenon which will not escape the unprejudiced reader. Neither will he overlook the fact that the three 'old uncials' (for A and C are not available here) advocate as many different readings: the two wrong readings being respectively countenanced by our two most ancient authorities, viz. the Peshitto version and the Italic. It only remains to point out that Tischendorf blinded by his partiality for [Symbol: Aleph] contends here for the mutilated text, and Westcott and Hort are disposed to do the same. § 4. Recent Editors are agreed that we are henceforth to read in St. John xviii. 14 [Greek: apothanein] instead of [Greek: apolesthai]:--'Now Caiaphas was he who counselled the Jews that it was expedient that one man should _die_' (instead of '_perish_') 'for the people.' There is certainly a considerable amount of ancient testimony in favour of this reading: for besides [Symbol: Aleph]BC, it is found in the Old Latin copies, the Egyptian, and Peshitto versions, besides the Lewis MS., the Chronicon, Cyril, Nonnus, Chrysostom. Yet may it be regarded as certain that St. John wrote [Greek: apolesthai] in this place. The proper proof of the statement is the consentient voice of all the copies,--except about nineteen of loose character:--we know their vagaries but too well, and decline to let them impose upon us. In real fact, nothing else is [Greek: apothanein] but a critical assimilation of St. John xviii. 14 to xi. 50,--somewhat as 'die' in our A. V. has been retained by King James' translators, though they certainly had [Greek: apolesthai] before them. Many of these glosses are rank, patent, palpable. Such is the substitution (St. Mark vi. 11) of [Greek: hos an topos mê dexêtai hymas] by [Symbol: Aleph]BL[Symbol: Delta] for [Greek: hosoi an mê dexôntai hymas],--which latter is the reading of the Old Latin and Peshitto, as well as of the whole body of uncials and cursives alike. Some Critic evidently considered that the words which follow, 'when you go out _thence_,' imply that _place_, not _persons_, should have gone before. Accordingly, he substituted 'whatsoever place' for '_whosoever_[396]': another has bequeathed to us in four uncial MSS. a lasting record of his rashness and incompetency. Since however he left behind the words [Greek: mêde akousôsin hymôn], which immediately follow, who sees not that the fabricator has betrayed himself? I am astonished that so patent a fraud should have imposed upon Tischendorf, and Tregelles, and Lachmann, and Alford, and Westcott and Hort. But in fact it does not stand alone. From the same copies [Symbol: Aleph]BL[Symbol: Delta] (with two others, CD) we find the woe denounced in the same verse on the unbelieving city erased ([Greek: amên legô hymin, anektoteron estai Sodomois ê Gomorrois en hêmerai kriseôs, ê tê polei ekeinê]). Quite idle is it to pretend (with Tischendorf) that these words are an importation from the parallel place in St. Matthew. A memorable note of diversity has been set on the two places, which in _all_ the copies is religiously maintained, viz. [Greek: Sodomois ê Gomorrois], in St. Mark: [Greek: gê Sodomôn kai Gomorrôn], in St. Matt. It is simply incredible that this could have been done if the received text in this place had been of spurious origin. § 5. The word [Greek: apechei] in St. Mark xiv. 41 has proved a stumbling-block. The most obvious explanation is probably the truest. After a brief pause[397], during which the Saviour has been content to survey in silence His sleeping disciples;--or perhaps, after telling them that they will have time and opportunity enough for sleep and rest when He shall have been taken from them;--He announces the arrival of 'the hour,' by exclaiming, [Greek: Apechei],--'It is enough;' or, 'It is sufficient;' i.e. _The season for repose is over._ But the 'Revisers' of the second century did not perceive that [Greek: apechei] is here used impersonally[398]. They understood the word to mean 'is fully come'; and supplied the supposed nominative, viz. [Greek: to telos][399]. Other critics who rightly understood [Greek: apechei] to signify 'sufficit,' still subjoined 'finis.' The Old Latin and the Syriac versions must have been executed from Greek copies which exhibited,--[Greek: apechei to telos]. This is abundantly proved by the renderings _adest finis_ (f),--_consummatus est finis_ (a); from which the change to [Greek: apechei to telos KAI hê hôra] (the reading of D) was obvious: _sufficit finis et hora_ (d q); _adest enim consummatio; et_ (ff^{2} _venit_) _hora_ (c); or, (as the Peshitto more fully gives it), _appropinquavit finis, et venit hora_[400]. Jerome put this matter straight by simply writing _sufficit_. But it is a suggestive circumstance, and an interesting proof how largely the reading [Greek: apechei to telos] must once have prevailed, that it is frequently met with in cursive copies of the Gospels to this hour[401]. Happily it is an 'old reading' which finds no favour at the present day. It need not therefore occupy us any longer. As another instance of ancient Glosses introduced to help out the sense, the reading of St. John ix. 22 is confessedly [Greek: hina ean tis auton homologêsêi Christon]. So all the MSS. but one, and so the Old Latin. So indeed all the ancient versions except the Egyptian. Cod. D alone adds [Greek: einai]: but [Greek: einai] must once have been a familiar gloss: for Jerome retains it in the Vulgate: and indeed Cyril, whenever he quotes the place[402], exhibits [Greek: ton Christon einai]. Not so however Chrysostom[403] and Gregory of Nyssa[404]. § 6. There is scarcely to be found, amid the incidents immediately preceding our Saviour's Passion, one more affecting or more exquisite than the anointing of His feet at Bethany by Mary the sister of Lazarus, which received its unexpected interpretation from the lips of Christ Himself. 'Let her alone. Against the day of My embalming hath she kept it.' (St. John xii. 7.) He assigns to her act a mysterious meaning of which the holy woman little dreamt. She had treasured up that precious unguent against the day,--(with the presentiment of true Love, she knew that it could not be very far distant),--when His dead limbs would require embalming. But lo, she beholds Him reclining at supper in her sister's house: and yielding to a Divine impulse she brings forth her reserved costly offering and bestows it on Him at once. Ah, she little knew,--she could not in fact have known,--that it was the only anointing those sacred feet were destined ever to enjoy!... In the meantime through a desire, as I suspect, to bring this incident into an impossible harmony with what is recorded in St. Mark xvi. 1, with which obviously it has no manner of connexion, a scribe is found at some exceedingly remote period to have improved our Lord's expression into this:--'Let her alone in order that against the day of My embalming she may keep it.' Such an exhibition of the Sacred Text is its own sufficient condemnation. What that critic exactly meant, I fail to discover: but I am sure he has spoilt what he did not understand: and though it is quite true that [Symbol: Aleph]BD with five other Uncial MSS. and Nonnus, besides the Latin and Bohairic, Jerusalem, Armenian, and Ethiopic versions, besides four errant cursives so exhibit the place, this instead of commending the reading to our favour, only proves damaging to the witnesses by which it is upheld. We learn that no reliance is to be placed even in such a combination of authorities. This is one of the places which the Fathers pass by almost in silence. Chrysostom[405] however, and evidently Cyril Alex.[406], as well as Ammonius[407] convey though roughly a better sense by quoting the verse with [Greek: epoiêse] for [Greek: tetêrêken]. Antiochus[408] is express. [A and eleven other uncials, and the cursives (with the petty exception already noted), together with the Peshitto, Harkleian (which only notes the other reading in the margin), Lewis, Sahidic, and Gothic versions, form a body of authority against the palpable emasculation of the passage, which for number, variety, weight, and internal evidence is greatly superior to the opposing body. Also, with reference to continuity and antiquity it preponderates plainly, if not so decisively; and the context of D is full of blunders, besides that it omits the next verse, and B and [Symbol: Aleph] are also inaccurate hereabouts[409]. So that the Traditional text enjoys in this passage the support of all the Notes of Truth.] In accordance with what has been said above, for [Greek: Aphes autên; eis tên hêmeran tou entaphiasmou mou tetêrêken auto] (St. John xii. 7), the copies which it has recently become the fashion to adore, read [Greek: aphes autên hina ... têrêsê auto]. This startling innovation,--which destroys the sense of our Saviour's words, and furnishes a sorry substitute which no one is able to explain[410],--is accepted by recent Editors and some Critics: yet is it clearly nothing else but a stupid correction of the text,--introduced by some one who did not understand the intention of the Divine Speaker. Our Saviour is here discovering to us an exquisite circumstance,--revealing what until now had been a profound and tender secret: viz. that Mary, convinced by many a sad token that the Day of His departure could not be very far distant, had some time before provided herself with this costly ointment, and 'kept it' by her,--intending to reserve it against the dark day when it would be needed for the 'embalming' of the lifeless body of her Lord. And now it wants only a week to Easter. She beholds Him (with Lazarus at His side) reclining in her sister's house at supper, amid circumstances of mystery which fill her soul with awful anticipation. She divines, with love's true instinct, that this may prove her only opportunity. Accordingly, she '_anticipates_ to anoint' ([Greek: proelabe myrisai], St. Mark xiv. 8) His Body: and, yielding to an overwhelming impulse, bestows upon Him all her costly offering at once!... How does it happen that some professed critics have overlooked all this? Any one who has really studied the subject ought to know, from a mere survey of the evidence, on which side the truth in respect of the text of this passage must needs lie. § 7. Our Lord, in His great Eucharistic address to the eternal Father, thus speaks:--'I have glorified Thee on the earth. I have perfected the work which Thou gavest Me to do' (St. John xvii. 4). Two things are stated: first, that the result of His Ministry had been the exhibition upon earth of the Father's 'glory[411]': next, that the work which the Father had given the Son to do[412] was at last finished[413]. And that this is what St. John actually wrote is certain: not only because it is found in all the copies, except twelve of suspicious character (headed by [Symbol: Aleph]ABCL); but because it is vouched for by the Peshitto[414] and the Latin, the Gothic and the Armenian versions[415]: besides a whole chorus of Fathers; viz. Hippolytus[416], Didymus[417], Eusebius[418], Athanasius[419], Basil[420], Chrysostom[421], Cyril[422], ps.-Polycarp[423], the interpolator of Ignatius[424], and the authors of the Apostolic Constitutions[425]: together with the following among the Latins:--Cyprian[426], Ambrose[427], Hilary[428], Zeno[429], Cassian[430], Novatian[431], certain Arians[432], Augustine[433]. But the asyndeton (so characteristic of the fourth Gospel) proving uncongenial to certain of old time, D inserted [Greek: kai]. A more popular device was to substitute the participle ([Greek: teleiôsas]) for [Greek: eteleiôsa]: whereby our Lord is made to say that He had glorified His Father's Name 'by perfecting' or 'completing'--'in that He had finished'--the work which the Father had given Him to do; which damages the sense by limiting it, and indeed introduces a new idea. A more patent gloss it would be hard to find. Yet has it been adopted as the genuine text by all the Editors and all the Critics. So general is the delusion in favour of any reading supported by the combined evidence of [Symbol: Aleph]ABCL, that the Revisers here translate--'I glorified Thee on the earth, _having accomplished_ ([Greek: teleiôsas]) the work which Thou hast given Me to do:' without so much as vouchsafing a hint to the English reader that they have altered the text. When some came with the message 'Thy daughter is dead: why troublest thou the Master further?' the Evangelist relates that Jesus '_as soon as He heard_ ([Greek: eutheôs akousas]) what was being spoken, said to the ruler of the synagogue, Fear not: only believe.' (St. Mark v. 36.) For this, [Symbol: Aleph]BL[Symbol: Delta] substitute 'disregarding ([Greek: parakousas]) what was being spoken': which is nothing else but a sorry gloss, disowned by every other copy, including ACD, and all the versions. Yet does [Greek: parakousas] find favour with Teschendorf, Tregelles, and others. § 8. In this way it happened that in the earliest age the construction of St. Luke i. 66 became misapprehended. Some Western scribe evidently imagined that the popular saying concerning John Baptist,--[Greek: ti apa to paidion touto estai], extended further, and comprised the Evangelist's record,--[Greek: kai cheir Kyriou ên met' autou]. To support this strange view, [Greek: kai] was altered into [Greek: kai gar], and [Greek: esti] was substituted for [Greek: ên]. It is thus that the place stands in the Verona copy of the Old Latin (b). In other quarters the verb was omitted altogether: and that is how D, Evan. 59 with the Vercelli (a) and two other copies of the Old Latin exhibit the place. Augustine[434] is found to have read indifferently--'manus enim Domini cum illo,' and 'cum illo est': but he insists that the combined clauses represent the popular utterance concerning the Baptist[435]. Unhappily, there survives a notable trace of the same misapprehension in [Symbol: Aleph]-BCL which, alone of MSS., read [Greek: kai gar ... ên][436]. The consequence might have been anticipated. All recent Editors adopt this reading, which however is clearly inadmissible. The received text, witnessed to by the Peshitto, Harkleian, and Armenian versions, is obviously correct. Accordingly, A and all the uncials not already named, together with the whole body of the cursives, so read the place. With fatal infelicity the Revisers exhibit 'For indeed the hand of the Lord was with him.' They clearly are to blame: for indeed the MS. evidence admits of no uncertainty. It is much to be regretted that not a single very ancient Greek Father (so far as I can discover) quotes the place. § 9. It seems to have been anciently felt, in connexion with the first miraculous draught of fishes, that St. Luke's statement (v. 7) that the ships were so full that 'they were sinking' ([Greek: hôste bythizesthai auta]) requires some qualification. Accordingly C inserts [Greek: êdê] (were 'just' sinking); and D, [Greek: para ti] ('within a little'): while the Peshitto the Lewis and the Vulgate, as well as many copies of the Old Latin, exhibit 'ita ut _pene_.' These attempts to improve upon Scripture, and these paraphrases, indicate laudable zeal for the truthfulness of the Evangelist; but they betray an utterly mistaken view of the critic's office. The truth is, [Greek: bythizesthai], as the Bohairic translators perceived and as most of us are aware, means 'were beginning to sink.' There is no need of further qualifying the expression by the insertion with Eusebius[437] of any additional word. I strongly suspect that the introduction of the name of 'Pyrrhus' into Acts xx. 4 as the patronymic of 'Sopater of Beraea,' is to be accounted for in this way. A very early gloss it certainly is, for it appears in the Old Latin: yet, the Peshitto knows nothing of it, and the Harkleian rejects it from the text, though not from the margin. Origen and the Bohairic recognize it, but not Chrysostom nor the Ethiopic. I suspect that some foolish critic of the primitive age invented [Greek: Pyrou] (or [Greek: Pyrrou]) out of [Greek: Beroiaios] (or [Greek: Berroiaios]) which follows. The Latin form of this was 'Pyrus[438],' 'Pyrrhus,' or 'Pirrus[439].' In the Sahidic version he is called the 'son of Berus' ([Greek: huios Berou]),--which confirms me in my conjecture. But indeed, if it was with some _Beraean_ that the gloss originated,--and what more likely?--it becomes an interesting circumstance that the inhabitants of that part of Macedonia are known to have confused the _p_ and _b_ sounds[440].... This entire matter is unimportant in itself, but the letter of Scripture cannot be too carefully guarded: and let me invite the reader to consider,--If St. Luke actually wrote [Greek: Sôpatros Pyrrou Beroiaios], why at the present day should five copies out of six record nothing of that second word? FOOTNOTES: [353] See The Traditional Text, pp. 51-52. [354] St. Mark vi. 33. See The Traditional Text, p. 80. [355] iii. 3 e: 4 b and c: 442 a: 481 b. Note, that the [Greek: rhêsis] in which the first three of these quotations occur seems to have been obtained by De la Rue from a Catena on St. Luke in the Mazarine Library (see his Monitum, iii. 1). A large portion of it (viz. from p. 3, line 25, to p. 4, line 29) is ascribed to 'I. Geometra in Proverbia' in the Catena in Luc. of Corderius, p. 217. [356] ii. 345. [357] ii. 242. [358] The Latin is _edissere_ or _dissere_, _enarra_ or _narra_, both here and in xv. 15. [359] iv. 254 a. [360] In St. Matthew xiii. 36 the Peshitto Syriac has [Syriac letters] 'declare to us' and in St. Matthew xv. 15 the very same words, there being _no_ various reading in either of these two passages. The inference is, that the translators had the same Greek word in each place, especially considering that in the only other place where, besides St. Matt. xiii. 36, v. 1., [Greek: diasaphein] occurs, viz. St. Matt. xviii. 31, they render [Greek: diesaphêsan] by [Syriac letters]--they made known. Since [Greek: phrazein] only occurs in St. Matt. xiii. 36 and xv. 15, we cannot generalize about the Peshitto rendering of this verb. Conversely, [Syriac letters] is used as the rendering of other Greek words besides [Greek: phrazein], e.g. of [Greek: epiluein], St. Mark iv. 34; of [Greek: diermêneuein], St. Luke xxiv. 27; of [Greek: dianoigein], St. Luke xxiv. 32 and Acts xvii. 3. On the whole I have _no doubt_ (though it is not susceptible of _proof_) that the Peshitto had, in both the places quoted above, [Greek: phrason]. [361] In St. Mark vii. 3, the translators of the Peshitto render whatever Greek they had before them by [Syriac letters], which means 'eagerly,' 'sedulously'; cf. use of the word for [Greek: spoudaiôs], St. Luke vii. 4; [Greek: epimelôs], St Luke xv. 8. The Root means 'to cease'; thence 'to have leisure for a thing': it has nothing to do with 'Fist.' [Rev. G.H. Gwilliam.] [362] Harkl. Marg. _in loc._, and Adler, p. 115. [363] Viz. a b c e ff^{2} l q. [364] [Greek: 'Opheilei psychê, en tô logô tou Kyriou katakolouthousa, ton stauron autou kath' hêmeran airein, hôs gegraptai; tout' estin, hetoimôs echousa hypomenein dia Christon pasan thlipsin kai peirasmon, k.t.l.] (ii. 326 e). In the same spirit, further on, he exhorts to constancy and patience,--[Greek: ton epi tou Kyriou thanaton en epithymiai pantote pro ophthalmôn echontes, kai (kathôs eirêtai hypo tou Kyriou) kath' hêmeran ton stauron airontes, ho esti thanatos] (ii. 332 e). It is fair to assume that Ephraem's reference is to St. Luke ix. 23, seeing that he wrote not in Greek but in Syriac, and that in the Peshitto the clause is found only in that place. [365] [Greek: Akoue Louka legontos],--i. 281 f. Also, int. iii. 543. [366] Pp. 221 (text), 222, 227. [367] ii. 751 e, 774 e (in Es.)--the proof that these quotations are from St. Luke; that Cyril exhibits [Greek: arnêsasthô] instead of [Greek: aparn]. (see Tischendorf's note on St. Luke ix. 23). The quotation in i. 40 (Glaph.) _may_ be from St. Matt. xvi. 24. [368] Migne, vol. lxxxvi. pp. 256 and 257. [369] After quoting St. Mark viii. 34,--'aut juxta Lucam, _dicebat ad cunctos: Si quis vult post me venire, abneget semetipsum; et tollat crucem suam, et sequetur me_.'--i. 852 c. This is found in his solution of _XI Quaestiones_, 'ad Algasiam,'--free translations probably from the Greek of some earlier Father. Six lines lower down (after quoting words found nowhere in the Gospels), Jerome proceeds:--'_Quotidie_ credens in Christum _tollit crucem suam_, et negat seipsum.' [370] This spurious clause adorned the lost archetype of Evann. 13, 69, 124, 346 (Ferrar's four); and survives in certain other Evangelia which enjoy a similar repute,--as 1, 33, 72 (with a marginal note of distrust), 131. [371] They are St. Matt. xvi. 24; St. Mark viii. 34. [372] i. 597 c (Adorat.)--elsewhere (viz. i. 21 d; 528 c; 580 b; iv. 1058 a; v^(2). 83 c) Cyril quotes the place correctly. Note, that the quotation found in Mai, iii. 126, which Pusey edits (v. 418), in Ep. ad Hebr., is nothing else but an excerpt from the treatise de Adorat. i. 528 c. [373] In his Commentary on St. Matt. xvi. 24:--[Greek: Dia pantos tou biou touto dei poiein. Diênekôs gar, phêsi, periphere ton thanaton touton, kai kath hêmeran hetoimos eso pros sphagên] (vii. 557 b). Again, commenting on ch. xix. 21,--[Greek: Dei proêgoumenôs akolouthein tô Christô toutesti, panta ta par autou keleuomena poiein, pros sphgas einai hetoimon, kai thanaton kathêmerinin] (p. 629 e):--words which Chrysostom immediately follows up by quoting ch. xvi. 24 (630 a). [374] i. 949 b,--'_Quotidie_ (inquit Apostolus) _morior propter vestram salutem_. Et Dominus, juxta antiqua exemplaria, _Nisi quis tulerit crucem suam quotidie, et sequntus fuerit me, non potest meus esse discipulus_'--Commenting on St. Matt. x. 38 (vol. vii. p. 65 b), Jerome remarks,--'in alio Evangelio scribitur,--_Qui non accipit crucem suam quotidie_': but the corresponding place to St. Matt. x. 38, in the sectional system of Eusebius (Greek and Syriac), is St. Luke xiv. 27. [375] Viz. Evan. 473 (2^{pe}). [376] ii. 66 c, d. [377] See above, p. 175, note 2. [378] Proleg. p. cxlvi. [379] N.T. (1803), i. 368. [380] Lewis here agrees with Peshitto. [381] iv. 745. [382] In Ps. 501. [383] 229 and 236. [384] vii. 736: xi. 478. [385] ii. 1209. [386] 269. [387] 577. [388] i. 881. [389] _Ap._ Chrys. vi. 460. [390] _Ap_. Greg. Nyss. ii. 258. [391] Galland. vi. 53. [392] ii. 346. [393] ii. 261, 324. [394] _Ap._ Greg. Nyss. iii. 429. [395] i. 132. [396] The attentive student of the Gospels will recognize with interest how gracefully the third Evangelist St. Luke (ix. 5) has overcome this difficulty. [397] Augustine, with his accustomed acuteness, points out that St. Mark's narrative shews that after the words of 'Sleep on now and take your rest,' our Lord must have been silent for a brief space in order to allow His disciples a slight prolongation of the refreshment which his words had already permitted them to enjoy. Presently, He is heard to say,--'It is enough'--(that is, 'Ye have now slept and rested enough'); and adds, 'The hour is come. Behold, the Son of Man is betrayed into the hands of sinners.' 'Sed quia commemorata non est ipsa interpositio silentii Domini, propterea coartat intellectum, ut in illis verbis alia pronuntiatio requiratur.'--iii^{2}. 106 a, b. The passage in question runs thus:--[Greek: Katheidete to loipon kai anapauesthe. apechei; êlthen hê hôra; idou, k.t.l.] [398] Those who saw this, explain the word amiss. Note the Scholion (Anon. Vat.) in Possinus, p. 321:--[Greek: apechei, toutesti, peplêrôtai, telos echei to kat' eme]. Last Twelve Verses, p. 226, note. [399] I retract unreservedly what I offered on this subject in a former work (Last Twelve Verses, &c., pp. 225, 226). I was misled by one who seldom indeed misleads,--the learned editor of the Codex Bezae (_in loco_). [400] So Peshitto. Lewis, _venit hora, appropinquat finis_. Harkleian, _adest consummatio, venit hora._ [401] [Greek: apechei]. Vg. _sufficit_. + [Greek: to telos], 13, 69, 124, 2^{pe}, c^{scr}, 47, 54, 56, 61, 184, 346, 348, 439. d, q, _sufficit finis et hora_. f, _adest finis, venit hora_. c, ff^{2}, _adest enim consummatio, et_ (ff^{2} venit) _hora_. a, _consummatus est finis, advenit hora_. It is certain that one formidable source of danger to the sacred text has been its occasional obscurity. This has resulted,--(1) sometimes in the omission of words: [Greek: Deuteroprôton]. (2) Sometimes in substitution, as [Greek: pygmêi]. (3) Sometimes in the insertion of unauthorized matter: thus, [Greek: to telos], as above. [402] iii. 105: iv. 913. So also iv. 614. [403] vi. 283. [404] i. 307. [405] viii. 392. [406] iv. 696. [407] Cramer's Cat. _in loc._ [408] 1063. [409] E.g. ver. 1. All the three officiously insert [Greek: ho Iêsous], in order to prevent people from imagining that Lazarus raised Lazarus from the dead; ver. 4, D gives the gloss, [Greek: apo Karyôtou] for [Greek: Iskariôtês]; ver. 13, spells thus,--[Greek: hôssana]; besides constant inaccuracies, in which it is followed by none. [Symbol: Aleph] omits nineteen words in the first thirty-two verses of the chapter, besides adding eight and making other alterations. B is far from being accurate. [410] 'Let her alone, that she may keep it against the day of My burying' (Alford). But how _could_ she keep it after she had poured it all out?--'Suffer her to have kept it against the day of My preparation unto burial' (M^{c}Clellan). But [Greek: hina têrêsê] could hardly mean that: and the day of His [Greek: entaphiasmos] had not yet arrived. [411] Consider ii. 11 and xi. 40: St. Luke xiii. 17: Heb. i. 3. [412] Consider v. 36 and iv. 34. [413] Consider St. John xix. 30. Cf. St. Luke xxii. 37. [414] Lewis, 'and the work I have perfected': Harkleian, 'because the work,' &c., 'because' being obelized. [415] The Bohairic and Ethiopic are hostile. [416] i. 245 (= Constt. App. viii. 1; _ap._ Galland. iii. 199). [417] P. 419. [418] Mcell p. 157. [419] i. 534. [420] ii. 196, 238: iii. 39. [421] v. 256: viii. 475 _bis_. [422] iii. 542: iv. 954: v^{1}. 599, 601, 614: v^{2}. 152.--In the following places Cyril shews himself acquainted with the other reading,--iv. 879: v^{1}. 167, 366: vi. 124. [423] Polyc. frg. v (ed. Jacobson). [424] Ps.-Ignat. 328. [425] _Ap._ Gall. iii. 215. [426] P. 285. [427] ii. 545. [428] Pp. 510, 816, 1008. But _opere constummato_, pp. 812, 815.--Jerome also once (iv. 563) has _opere completo._ [429] _Ap._ Gall. v. 135. [430] P. 367. [431] _Ap._ Gall. iii. 308. [432] _Ap._ Aug. viii. 622. [433] iii^{2}. 761: viii. 640. [434] v. 1166. [435] Ibid. 1165 g, 1166 a. [436] Though the Bohairic, Gothic, Vulgate, and Ethiopic versions are disfigured in the same way, and the Lewis reads 'is.' [437] Theoph. 216 note: [Greek: hôs kindyneuein auta bythisthênai]. [438] Cod. Amiat. [439] g,--at Stockholm. [440] Stephanus De Urbibus in voc. [Greek: Beroia]. CHAPTER XIII. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. IX. Corruption by Heretics. § 1. The Corruptions of the Sacred Text which we have been hitherto considering, however diverse the causes from which they may have resulted, have yet all agreed in this: viz. that they have all been of a lawful nature. My meaning is, that apparently, at no stage of the business has there been _mala fides_ in any quarter. We are prepared to make the utmost allowance for careless, even for licentious transcription; and we can invent excuses for the mistaken zeal, the officiousness if men prefer to call it so, which has occasionally not scrupled to adopt conjectural emendations of the Text. To be brief, so long as an honest reason is discoverable for a corrupt reading, we gladly adopt the plea. It has been shewn with sufficient clearness, I trust, in the course of the foregoing chapters, that the number of distinct causes to which various readings may reasonably be attributed is even extraordinary. But there remains after all an alarmingly large assortment of textual perturbations which absolutely refuse to fall under any of the heads of classification already enumerated. They are not to be accounted for on any ordinary principle. And this residuum of cases it is, which occasions our present embarrassment. They are in truth so exceedingly numerous; they are often so very considerable; they are, as a rule, so very licentious; they transgress to such an extent all regulations; they usurp so persistently the office of truth and faithfulness, that we really know not what to think about them. Sometimes we are presented with gross interpolations,--apocryphal stories: more often with systematic lacerations of the text, or transformations as from an angel of light. We are constrained to inquire, How all this can possibly have come about? Have there even been persons who made it their business of set purpose to corrupt the [sacred deposit of Holy Scripture entrusted to the Church for the perpetual illumination of all ages till the Lord should come?] At this stage of the inquiry, we are reminded that it is even notorious that in the earliest age of all, the New Testament Scriptures were subjected to such influences. In the age which immediately succeeded the Apostolic there were heretical teachers not a few, who finding their tenets refuted by the plain Word of God bent themselves against the written Word with all their power. From seeking to evacuate its teaching, it was but a single step to seeking to falsify its testimony. Profane literature has never been exposed to such hostility. I make the remark in order also to remind the reader of one more point of [dissimilarity between the two classes of writings. The inestimable value of the New Testament entailed greater dangers, as well as secured superior safeguards. Strange, that a later age should try to discard the latter]. It is found therefore that Satan could not even wait for the grave to close over St. John. 'Many' there were already who taught that Christ had not come in the flesh. Gnosticism was in the world already. St. Paul denounces it by name[441], and significantly condemns the wild fancies of its professors, their dangerous speculations as well as their absurd figments. Thus he predicts and condemns[442] their pestilential teaching in respect of meats and drinks and concerning matrimony. In his Epistle to Timothy[443] he relates that Hymeneus and Philetus taught that the Resurrection was past already. What wonder if a flood of impious teaching broke loose on the Church when the last of the Apostles had been gathered in, and another generation of men had arisen, and the age of Miracles was found to be departing if it had not already departed, and the loftiest boast which any could make was that they had known those who had [seen and heard the Apostles of the Lord]. The 'grievous wolves' whose assaults St. Paul predicted as imminent, and against which he warned the heads of the Ephesian Church[444], did not long 'spare the flock.' Already, while St. John was yet alive, had the Nicolaitans developed their teaching at Ephesus[445] and in the neighbouring Church of Pergamos[446]. Our risen Lord in glory announced to His servant John that in the latter city Satan had established his dwelling-place[447]. Nay, while those awful words were being spoken to the Seer of Patmos, the men were already born who first dared to lay their impious hands on the Gospel of Christ. No sooner do we find ourselves out of Apostolic times and among monuments of the primitive age than we are made aware that the sacred text must have been exposed at that very early period to disturbing influences which, on no ordinary principles, can be explained. Justin Martyr, Irenaeus, Origen, Clement of Alexandria,--among the Fathers: some Old Latin MSS.[448] the Bohairic and Sahidic, and coming later on, the Curetonian and Lewis,--among the Versions: of the copies Codd. B and [Symbol: Aleph]: and above all, coming later down still, Cod. D:--these venerable monuments of a primitive age occasionally present us with deformities which it is worse than useless to extenuate,--quite impossible to overlook. Unauthorized appendixes,--tasteless and stupid amplifications,--plain perversions of the meaning of the Evangelists,--wholly gratuitous assimilations of one Gospel to another,--the unprovoked omission of passages of profound interest and not unfrequently of high doctrinal import:--How are such phenomena as these to be accounted for? Again, in one quarter, we light upon a systematic mutilation of the text so extraordinary that it is as if some one had amused himself by running his pen through every clause which was not absolutely necessary to the intelligibleness of what remained. In another quarter we encounter the thrusting in of fabulous stories and apocryphal sayings which disfigure as well as encumber the text.--How will any one explain all this? Let me however at the risk of repeating what has been already said dispose at once of an uneasy suspicion which is pretty sure to suggest itself to a person of intelligence after reading what goes before. If the most primitive witnesses to our hand are indeed discovered to bear false witness to the text of Scripture,--whither are we to betake ourselves for the Truth? And what security can we hope ever to enjoy that any given exhibition of the text of Scripture is the true one? Are we then to be told that in this subject-matter the maxim '_id verius quod prius_' does not hold? that the stream instead of getting purer as we approach the fountain head, on the contrary grows more and more corrupt? Nothing of the sort, I answer. The direct reverse is the case. Our appeal is always made to antiquity; and it is nothing else but a truism to assert that the oldest reading is also the best. A very few words will make this matter clear; because a very few words will suffice to explain a circumstance already adverted to which it is necessary to keep always before the eyes of the reader. The characteristic note, the one distinguishing feature, of all the monstrous and palpable perversions of the text of Scripture just now under consideration is this:--that they are never vouched for by the oldest documents generally, but only by a few of them,--two, three, or more of the oldest documents being observed as a rule to yield conflicting testimony, (which in this subject-matter is in fact contradictory). In this way the oldest witnesses nearly always refute one another, and indeed dispose of one another's evidence almost as often as that evidence is untrustworthy. And now I may resume and proceed. I say then that it is an adequate, as well as a singularly satisfactory explanation of the greater part of those gross depravations of Scripture which admit of no legitimate excuse, to attribute them, however remotely, to those licentious free-handlers of the text who are declared by their contemporaries to have falsified, mutilated, interpolated, and in whatever other way to have corrupted the Gospel; whose blasphemous productions of necessity must once have obtained a very wide circulation: and indeed will never want some to recommend and uphold them. What with those who like Basilides and his followers invented a Gospel of their own:--what with those who with the Ebionites and the Valentinians interpolated and otherwise perverted one of the four Gospels until it suited their own purposes:--what with those who like Marcion shamefully maimed and mutilated the inspired text:--there must have been a large mass of corruption festering in the Church throughout the immediate post-Apostolic age. But even this is not all. There were those who like Tatian constructed Diatessarons, or attempts to weave the fourfold narrative into one,--'Lives of Christ,' so to speak;--and productions of this class were multiplied to an extraordinary extent, and as we certainly know, not only found their way into the remotest corners of the Church, but established themselves there. And will any one affect surprise if occasionally a curious scholar of those days was imposed upon by the confident assurance that by no means were those many sources of light to be indiscriminately rejected, but that there must be some truth in what they advanced? In a singularly uncritical age, the seductive simplicity of one reading,--the interesting fullness of another,--the plausibility of a thirds--was quite sure to recommend its acceptance amongst those many eclectic recensions which were constructed by long since forgotten Critics, from which the most depraved and worthless of our existing texts and versions have been derived. Emphatically condemned by Ecclesiastical authority, and hopelessly outvoted by the universal voice of Christendom, buried under fifteen centuries, the corruptions I speak of survive at the present day chiefly in that little handful of copies which, calamitous to relate, the school of Lachmann and Tischendorf and Tregelles look upon as oracular: and in conformity with which many scholars are for refashioning the Evangelical text under the mistaken title of 'Old Readings.' And now to proceed with my argument. § 2. Numerous as were the heresies of the first two or three centuries of the Christian era, they almost all agreed in this;--that they involved a denial of the eternal Godhead of the Son of Man: denied that He is essentially very and eternal God. This fundamental heresy found itself hopelessly confuted by the whole tenor of the Gospel, which nevertheless it assailed with restless ingenuity: and many are the traces alike of its impotence and of its malice which have survived to our own times. It is a memorable circumstance that it is precisely those very texts which relate either to the eternal generation of the Son,--to His Incarnation,--or to the circumstances of His Nativity,--which have suffered most severely, and retain to this hour traces of having been in various ways tampered with. I do not say that Heretics were the only offenders here. I am inclined to suspect that the orthodox were as much to blame as the impugners of the Truth. But it was at least with a pious motive that the latter tampered with the Deposit. They did but imitate the example set them by the assailing party. It is indeed the calamitous consequence of extravagances in one direction that they are observed ever to beget excesses in the opposite quarter. Accordingly the piety of the primitive age did not think it wrong to fortify the Truth by the insertion, suppression, or substitution of a few words in any place from which danger was apprehended. In this way, I am persuaded, many an unwarrantable 'reading' is to be explained. I do not mean that 'marginal glosses have frequently found their way into the text':--that points to a wholly improbable account of the matter. I mean, that expressions which seemed to countenance heretical notions, or at least which had been made a bad use of by evil men, were deliberately falsified. But I must not further anticipate the substance of the next chapter. The men who first systematically depraved the text of Scripture, were as we now must know the heresiarchs Basilides (fl. 134), Valentinus (fl. 140), and Marcion (fl. 150): three names which Origen is observed almost invariably to enumerate together. Basilides[449] and Valentinus[450] are even said to have written Gospels of their own. Such a statement is not to be severely pressed: but the general fact is established by the notices, and those are exceedingly abundant, which the writers against Heresies have cited and left on record. All that is intended by such statements is that these old heretics retained, altered, transposed, just so much as they pleased of the fourfold Gospel: and further, that they imported whatever additional matter they saw fit:--not that they rejected the inspired text entirely, and substituted something of their own invention in its place[451]. And though, in the case of Valentinus, it has been contended, apparently with reason, that he probably did not individually go to the same length as Basilides,--who, as well in respect of St. Paul's Epistles as of the four Gospels, was evidently a grievous offender[452],--yet, since it is clear that his principal followers, who were also his contemporaries, put forth a composition which they were pleased to style the 'Gospel of Truth[453],' it is idle to dispute as to the limit of the rashness and impiety of the individual author of the heresy. Let it be further stated, as no slight confirmation of the view already hazarded as to the probable contents of the (so-called) Gospels of Basilides and of Valentinus, that one particular Gospel is related to have been preferred before the rest and specially adopted by certain schools of ancient Heretics. Thus, a strangely mutilated and depraved text of St. Matthew's Gospel is related to have found especial favour with the Ebionites[454], with whom the Corinthians are associated by Epiphanius: though Irenaeus seems to say that it was St. Mark's Gospel which was adopted by the heretical followers of Cerinthus. Marcion's deliberate choice of St. Luke's Gospel is sufficiently well known. The Valentinians appropriated to themselves St. John[455]. Heracleon, the most distinguished disciple of this school, is deliberately censured by Origen for having corrupted the text of the fourth Evangelist in many places[456]. A considerable portion of his Commentary on St. John has been preserved to us: and a very strange production it is found to have been. Concerning Marcion, who is a far more conspicuous personage, it will be necessary to speak more particularly. He has left a mark on the text of Scripture of which traces are distinctly recognizable at the present day[457]. A great deal more is known about him than about any other individual of his school. Justin Martyr and Irenaeus wrote against him: besides Origen and Clement of Alexandria, Tertullian in the West[458], and Epiphanius in the East, elaborately refuted his teaching, and give us large information as to his method of handling Scripture. Another writer of this remote time who, as I am prone to think, must have exercised sensible influence on the text of Scripture was Ammonius of Alexandria. But Tatian beyond every other early writer of antiquity [appears to me to have caused alterations in the Sacred Text.] It is obviously no answer to anything that has gone before to insist that the Evangelium of Marcion (for instance), so far as it is recognizable by the notices of it given by Epiphanius, can very rarely indeed be shewn to have resembled any extant MS. of the Gospels. Let it be even freely granted that many of the charges brought against it by Epiphanius with so much warmth, collapse when closely examined and severely sifted. It is to be remembered that Marcion's Gospel was known to be an heretical production: one of the many creations of the Gnostic age,--it must have been universally execrated and abhorred by faithful men. Besides this lacerated text of St. Luke's Gospel, there was an Ebionite recension of St. Matthew: a Cerinthian exhibition of St. Mark: a Valentinian perversion of St. John. And we are but insisting that the effect of so many corruptions of the Truth, industriously propagated within far less than 100 years of the date of the inspired verities themselves, must needs have made itself sensibly felt. Add the notorious fact, that in the second and third centuries after the Christian era the text of the Gospels is found to have been grossly corrupted even in orthodox quarters,--and that traces of these gross corruptions are discoverable in certain circles to the present hour,--and it seems impossible not to connect the two phenomena together. The wonder rather is that, at the end of so many centuries, we are able distinctly to recognize any evidence whatever. The proneness of these early Heretics severally to adopt one of the four Gospels for their own, explains why there is no consistency observable in the corruptions they introduced into the text. It also explains the bringing into one Gospel of things which of right clearly belong to another--as in St. Mark iii. 14 [Greek: ous kai apostolous ônomasen]. I do not propose (as will presently appear) in this way to explain any considerable number of the actual corruptions of the text: but in no other way is it possible to account for such systematic mutilations as are found in Cod. B,--such monstrous additions as are found in Cod. D,--such gross perturbations as are continually met with in one or more, but never in all, of the earliest Codexes extant, as well as in the oldest Versions and Fathers. The plan of Tatian's Diatessaron will account for a great deal. He indulges in frigid glosses, as when about the wine at the feast of Cana in Galilee he reads that the servants knew 'because they had drawn the water'; or in tasteless and stupid amplifications, as in the going back of the Centurion to his house. I suspect that the [Greek: ti me erôtas peri tou agathou], 'Why do you ask me about that which is good?' is to be referred to some of these tamperers with the Divine Word. § 3. These professors of 'Gnosticism' held no consistent theory. The two leading problems on which they exercised their perverse ingenuity are found to have been (1) the origin of Matter, and (2) the origin of Evil. (1) They taught that the world's artificer ('the Word') was Himself a creature of 'the Father[459].' Encountered on the threshold of the Gospel by the plain declaration that, 'In the beginning was the Word: and the Word was with God: and the Word was God': and presently, 'All things were made by Him';--they were much exercised. The expedients to which they had recourse were certainly extraordinary. That 'Beginning' (said Valentinus) was the first thing which 'the Father' created: which He called 'Only begotten Son,' and also 'God': and in whom he implanted the germ of all things. Seminally, that is, whatsoever subsequently came into being was in Him. 'The Word' (he said) was a product of this first-created thing. And 'All things were made by Him,' because in 'the Word' was the entire essence of all the subsequent worlds (Aeons), to which he assigned forms[460]. From which it is plain that, according to Valentinus, 'the Word' was distinct from 'the Son'; who was not the world's Creator. Both alike, however, he acknowledged to be 'God[461]': but only, as we have seen already, using the term in an inferior sense. Heracleon, commenting on St. John i. 3, insists that 'all things' can but signify this perishable world and the things that are therein: not essences of a loftier nature. Accordingly, after the words 'and without Him was not anything made,' he ventures to interpolate this clause,--'of the things that are in the world and in the creation[462].' True, that the Evangelist had declared with unmistakable emphasis, 'and without Him was not anything' (literally, 'was not even one thing') 'made that was made.' But instead of 'not even one thing,' the Valentinian Gnostics appear to have written 'nothing[463]'; and the concluding clause 'that was made,' because he found it simply unmanageable, Valentinus boldly severed from its context, making it the beginning of a fresh sentence. With the Gnostics, ver. 4 is found to have begun thus,--'What was made in Him was life.' Of the change of [Greek: oude hen] into [Greek: ouden][464] traces survive in many of the Fathers[465]: but [Symbol: Aleph] and D are the only Uncial MSS. which are known to retain that corrupt reading.--The uncouth sentence which follows ([Greek: ho gegonen en autô zôê ên]), singular to relate, was generally tolerated, became established in many quarters, and meets us still at every step. It was evidently put forward so perseveringly by the Gnostics, with whom it was a kind of article of the faith, that the orthodox at last became too familiar with it. Epiphanius, though he condemns it, once employs it[466]. Occurring first in a fragment of Valentinus[467]: next, in the Commentary of Heracleon[468]: after that, in the pages of Theodotus the Gnostic (A.D. 192)[469]: then, in an exposure by Hippolytus of the tenets of the Naäseni[470], (a subsection of the same school);--the baseness of its origin at least is undeniable. But inasmuch as the words may be made to bear a loyal interpretation, the heretical construction of St. John i. 3 was endured by the Church for full 200 years. Clemens Alex, is observed thrice to adopt it[471]: Origen[472] and Eusebius[473] fall into it repeatedly. It is found in Codd. [Symbol: Aleph]CD: apparently in Cod. A, where it fills one line exactly. Cyril comments largely on it[474]. But as fresh heresies arose which the depraved text seemed to favour, the Church bestirred herself and remonstrated. It suited the Arians and the Macedonians[475], who insisted that the Holy Ghost is a creature. The former were refuted by Epiphanius, who points out that the sense is not complete until you have read the words [Greek: ho gegonen]. A fresh sentence (he says) begins at [Greek: En autô zôê ên][476]. Chrysostom deals with the latter. 'Let us beware of putting the full stop' (he says) 'at the words [Greek: oude hen],--as do the heretics. In order to make out that the Spirit is a creature, they read [Greek: ho gegonen en autô zôê ên]: by which means the Evangelist's meaning becomes unintelligible[477].' But in the meantime, Valentinus, whose example was followed by Theodotus and by at least two of the Gnostic sects against whom Hippolytus wrote, had gone further. The better to conceal St. John's purpose, the heresiarch falsified the inspired text. In the place of, 'What was made in Him, was life,' he substituted 'What was made in Him, _is_ life.' Origen had seen copies so depraved, and judged the reading not altogether improbable. Clement, on a single occasion, even adopted it. It was the approved reading of the Old Latin versions,--a memorable indication, by the way, of a quarter from which the Old Latin derived their texts,--which explains why it is found in Cyprian, Hilary, and Augustine; and why Ambrose has so elaborately vindicated its sufficiency. It also appears in the Sahidic and in Cureton's Syriac; but not in the Peshitto, nor in the Vulgate. [Nor in the Bohairic] In the meantime, the only Greek Codexes which retain this singular trace of the Gnostic period at the present day, are Codexes [Symbol: Aleph] and D. § 4. [We may now take some more instances to shew the effects of the operations of Heretics.] The good Shepherd in a certain place (St. John x. 14, 15) says concerning Himself--'I know My sheep and am known of Mine, even as the Father knoweth Me and I know the Father': by which words He hints at a mysterious knowledge as subsisting between Himself and those that are His. And yet it is worth observing that whereas He describes the knowledge which subsists between the Father and the Son in language which implies that it is strictly identical on either side, He is careful to distinguish between the knowledge which subsists between the creature and the Creator by slightly varying the expression,--thus leaving it to be inferred that it is not, neither indeed can be, on either side the same. God knoweth us with a perfect knowledge. Our so-called 'knowledge' of God is a thing different not only in degree, but in kind[478]. Hence the peculiar form which the sentence assumes[479]:--[Greek: ginôskô ta ema, kai ginôskomai hypo tôn emôn]. And this delicate diversity of phrase has been faithfully retained all down the ages, being witnessed to at this hour by every MS. in existence except four now well known to us: viz. [Symbol: Aleph]BDL. The Syriac also retains it,--as does Macarius[480], Gregory Naz.[481], Chrysostom[482], Cyril[483], Theodoret[484], Maximus[485]. It is a point which really admits of no rational doubt: for does any one suppose that if St. John had written 'Mine own know Me,' 996 MSS. out of 1000 at the end of 1,800 years would exhibit, 'I am known of Mine'? But in fact it is discovered that these words of our Lord experienced depravation at the hands of the Manichaean heretics. Besides inverting the clauses, (and so making it appear that such knowledge begins on the side of Man.) Manes (A.D. 261) obliterated the peculiarity above indicated. Quoting from his own fabricated Gospel, he acquaints us with the form in which these words were exhibited in that mischievous production: viz. [Greek: ginôskei me ta ema, kai ginôskô ta ema]. This we learn from Epiphanius and from Basil[486]. Cyril, in a paper where he makes clear reference to the same heretical Gospel, insists that the order of knowledge must needs be the reverse of what the heretics pretended[487].--But then, it is found that certain of the orthodox contented themselves with merely reversing the clauses, and so restoring the true order of the spiritual process discussed--regardless of the exquisite refinement of expression to which attention was called at the outset. Copies must once have abounded which represented our Lord as saying, 'I know My own and My own know Me, even as the Father knoweth Me and I know the Father'; for it is the order of the Old Latin, Bohairic, Sahidic, Ethiopic, Lewis, Georgian, Slavonic, and Gothic, though not of the Peshitto, Harkleian, and Armenian; and Eusebius[488], Nonnus, and even Basil[489] so read the place. But no token of this clearly corrupt reading survives in any known copy of the Gospels,--except [Symbol: Aleph]BDL. Will it be believed that nevertheless all the recent Editors of Scripture since Lachmann insist on obliterating this refinement of language, and going back to the reading which the Church has long since deliberately rejected,--to the manifest injury of the deposit? 'Many words about a trifle,'--some will be found to say. Yes, to deny God's truth is a very facile proceeding. Its rehabilitation always requires many words. I request only that the affinity between [Symbol: Aleph]BDL and the Latin copies which universally exhibit this disfigurement[490], may be carefully noted. [Strange to say, the true reading receives no notice from Westcott and Hort, or the Revisers[491]]. § 5. Doctrinal. The question of Matrimony was one of those on which the early heretics freely dogmatized. Saturninus[492] (A.D. 120) and his followers taught that marriage was a production of Hell. We are not surprised after this to find that those places in the Gospel which bear on the relation between man and wife exhibit traces of perturbation. I am not asserting that the heretics themselves depraved the text. I do but state two plain facts: viz. (1) That whereas in the second century certain heretical tenets on the subject of Marriage prevailed largely, and those who advocated as well as those who opposed such teaching relied chiefly on the Gospel for their proofs: (2) It is accordingly found that not only does the phenomenon of 'various readings' prevail in those places of the Gospel which bear most nearly on the disputed points, but the 'readings' are exactly of that suspicious kind which would naturally result from a tampering with the text by men who had to maintain, or else to combat, opinions of a certain class. I proceed to establish what I have been saying by some actual examples[493]. St. Matt. xix. 29. [Greek: ê gynaika,] --BD abc Orig. St. Mark x. 29. [Greek: ê gynaika,] --[Symbol: Aleph]BD[Symbol: Delta], abc, &c. St. Luke xviii. 29. [Greek: ê gynaika], all allow it. [Greek: hotan de legê; hoti "pas hostis aphêke gynaika," ou touto phêsin, hôste aplôs diaspasthai tous gamous, k.t.l.] Chrys. vii. 636 E. [Greek: Paradeigmatisai] (in St. Matt. i. 19) is another of the expressions which have been disturbed by the same controversy. I suspect that Origen is the author (see the heading of the Scholion in Cramer's Catenae) of a certain uncritical note which Eusebius reproduces in his 'quaestiones ad Stephanum[494]' on the difference between [Greek: deigmatisai] and [Greek: paradeigmatisai]; and that with him originated the substitution of the uncompounded for the compounded verb in this place. Be that as it may, Eusebius certainly read [Greek: paradeigmatisai] (Dem. 320), with all the uncials but two (BZ): all the cursives but one (I). Will it be believed that Lachmann, Tregelles, Tischendorf, Alford, Westcott and Hort, on such slender evidence as that are prepared to reconstruct the text of St. Matthew's Gospel? It sounds so like trifling with a reader's patience to invite his attention to an elaborate discussion of most of the changes introduced into the text by Tischendorf and his colleagues, that I knowingly pass over many hundreds of instances where I am nevertheless perfectly well aware of my own strength,--my opponent's weakness. Such discussions in fact become unbearable when the points in dispute are confessedly trivial. No one however will deny that when three consecutive words of our Lord are challenged they are worth contending for. We are invited then to believe (St. Luke xxii. 67-8) that He did not utter the bracketed words in the following sentence,--'If I tell you, ye will not believe; and if I ask you, ye will not answer (Me, nor let Me go).' Now, I invite the reader to inquire for the grounds of this assertion. Fifteen of the uncials (including AD), and every known cursive, besides all the Latin and all the Syriac copies recognize the bracketed words. They are only missing in [Symbol: Aleph]BLT and their ally the Bohairic. Are we nevertheless to be assured that the words are to be regarded as spurious? Let the reader then be informed that Marcion left out seven words more (viz. all from, 'And if I ask you' to the end), and will he doubt either that the words are genuine or that their disappearance from four copies of bad character, as proved by their constant evidence, and from one version is sufficiently explained? FOOTNOTES: [441] [Greek: pseudônymou gnôseôs] 1 Tim. vi. 20. [442] 1 Tim. iv. 1-3. [443] ii. 17. [444] Acts xx. 29. [445] Rev. ii. 6. [446] Rev. ii. 15. [447] Rev. ii. 13. [448] Chiefly the Low Latin amongst them. Tradit. Text. chap. vii. p. 137. [449] 'Ausus fuit et Basilides scribere Evangelium, et suo illud nomine titulare.'--Orig. Opp. iii. 933 c: Iren. i. 23: Clem. Al. 409, 426, 506, 509, 540, 545: Tertull. c. 46: Epiph. 24: Theodor. i. 4. [450] 'Evangelium habet etiam suum, praeter haec nostra' (De Praescript., ad calcem). [451] Origen (commenting on St. Luke x. 25-28) says,--[Greek: tauta de eirêtai prôs tois apo Oualentinou, kai Basilidou, kai tous apo Markiônos. echousi gar kai autoi tas lexeis en tôi kath' heautous euangeliôi]. Opp. iii. 981 A. [452] 'Licet non sint digni fide, qui fidem primam irritam fecerunt, Marcionem loquor et Basilidem et omnes Haereticos qui vetus laniant Testamentum: tamen eos aliqua ex parte ferremus, si saltem in novo continerent manus suas; et non auderent Christi (ut ipsi iactitant) boni Dei Filii, vel Evangelistas violare, vel Apostolos. Nunc vero, quum et Evangelia eius dissipaverint; et Apostolorum epistolas, non Apostolorum Christi fecerunt esse, sed proprias; miror quomodo sibi Christianorum nomen audeant vindicare. Ut enim de caeteris Epistolis taceam, (de quibus quidquid contrarium suo dogmati viderant, evaserunt, nonnullas integras repudiandas crediderunt); ad Timotheum videlicet utramque, ad Hebraeos, et ad Titum, quam nunc conamur exponere.' Hieron. Praef. ad Titum. [453] 'Hi vero, qui sunt a Valentino, exsistentes extra omnem timorem, suas conscriptiones praeferentes, plura habere gloriantur, quam sint ipsa Evangelia. Siquidem in tantum processerunt audaciae, uti quod ab his non olim conscriptum est, Veritatis Evangelium titulent.' Iren. iii. xi. 9. [454] See, by all means, Epiphanius, Haer. xxx. c. xiii; also c. iii. [455] 'Tanta est circa Evangelia haec firmitas, ut et ipsi haeretici testimonium reddant eis, et ex ipsis egrediens unusquisque eorum conetur suam confirmare doctrinam. Ebionaei etenim eo Evangelio quod est secundum Matthaeum, solo utentes, ex illo ipso convincuntur, non recte praesumentes de Domino. Marcion autem id quod est secundum Lucam circumcidens, ex his quae adhuc servantur penes eum, blasphemus in solum existentem Deum ostenditur. Qui autem Iesum separant a Christo, et impassibilem perseverasse Christum, passum vero Iesum dicunt, id quod secundum Marcum est praeferentes Evangelium; cum amore veritatis legentes illud, corrigi possunt. Hi autem qui a Valentino sunt, eo quod est secundum Joannem plenissime utentes,' &c. Iren. iii. xi. 7. [456] [Greek: Hêrakleôn, ho tês Oualentinou scholês dokimôtatos]. Clem. Al. p. 595. Of Heracleon it is expressly related by Origen that he depraved the text of the Gospel. Origen says (iv. 66) that Heracleon (regardless of the warning in Prov. xxx. 6) added to the text of St. John i. 3 (vii. after the words [Greek: egeneto oude en]) the words [Greek: tôn en tô kosmôi, kai tê ktisei]. Heracleon clearly read [Greek: ho gegonen en autô zôê ên]. See Orig. iv. 64. In St. John ii. 19, for [Greek: en trisi], he wrote [Greek: en tritê]. He also read (St. John iv. 18) (for [Greek: pente]), [Greek: ex andras esches]. [457] Celsus having objected that believers had again and again falsified the text of the Gospel, refashioning it, in order to meet the objections of assailants, Origen replies: [Greek: Metacharaxantas de to euangelion allous ouk oida, hê tous apo Markiônos, kai tous apo Oualentinou, oimai de kai tous apo Loukanou. touto de legomenon ou tou logou estin egklêma, alla tôn tolmêsantôn rhadiourgêsai ta euangelia]. Opp. i. 411 B. [458] De Praesc. Haer. c. 51. [459] [Greek: Outos de dêmiourgos kai poiêtês toude tou pantos kosmou kai tôn en autô ... estai men katadeesteros tou teleiou Theou ... ate dê kai gennêtos ôn, kai ouk agennêtos]. Ptolemaeus, ap. Epiph. p. 217. Heracleon saw in the nobleman of Capernaum an image of the Demiurge who, [Greek: basilikos ônomasthê hoionei mikros tis basileus, hypo katholikou basileôs tetagmenos epi mikras basileias], p. 373. [460] [Greek: O Iôannês ... boulomenos eipein tên tôn holôn genesin, kath' ên ta panta proebalen ho Patêr, archên tina hypotithetai, to prôton gennêthen hypo tou theou, hon dê kai huion Monogenê kai Theon keklêken, en hô ta panta ho Patêr proebale spermatikôs. Hypo de toutou phêsi ton Logon probeblêsthai, kai en autô tên holên tôn Aiônôn ousian, ên autos hysteron emorphôsen ho Logos.... Panta di' autou egeneto, kai chôris autou egeneto oude hen; pasi gar tois met' auton Aiôsi morphês kai geneseôs aitios ho Logos egeneto]. [461] [Greek: En tô Patri kai ek tou Patros hê archê, kai ek tês archês ho Logos. Kalôs oun eipen; en archê ên ho Logos; ên gar en tô Huiô. Kai ho Logos ên pros ton Theon; kai gar hê 'Archê; kai Theos ên ho Logos, akolouthôs. To gar ek Theou gennêthen Theos estin].--Ibid. p. 102. Compare the Excerpt. Theod. _ap_. Clem. Al. c. vi. p. 968. [462] _Ap_. Orig. 938. 9. [463] So Theodotus (p. 980), and so Ptolemaeus (_ap._ Epiph. i. 217), and so Heracleon (_ap._ Orig. p. 954). Also Meletius the Semi-Arian (_ap._ Epiph. i. 882). [464] See The Traditional Text, p. 113. [465] Clem. Al. always has [Greek: oude hen] (viz. pp. 134, 156, 273, 769, 787, 803, 812, 815, 820): but when he quotes the Gnostics (p. 838) he has [Greek: ouden]. Cyril, while writing his treatise De Trinitate, read [Greek: ouden] in his copy. Eusebius, for example, has [Greek: oude hen], fifteen times; [Greek: ouden] only twice, viz. Praep. 322: Esai. 529. [466] Opp. ii. 74. [467] _Ap._ Iren. 102. [468] Ibid. 940. [469] _Ap._ Clem. Al. 968, 973. [470] Philosoph. 107. But not when he is refuting the tenets of the Peratae: [Greek: oude hen, ho gegonen. en autô zôê estin. en autô de, phêsin, hê Eua gegonen, hê Eua zôê]. Ibid. p. 134. [471] Opp. 114, 218, 1009. [472] Cels. vi. 5: Princip. II. ix. 4: IV. i. 30: In Joh. i. 22, 34: ii. 6, 10, 12, 13 _bis_: In Rom. iii. 10, 15: Haer. v. 151. [473] Psalm. 146, 235, 245: Marcell. 237. Not so in Ecl. 100: Praep. 322, 540. [474] [Greek: Anagkaiôs phêsin, "ho gegonen, eni autô zôê ên." ou monon phêsi, "di autou ta panta egeneto," alla kai ei ti gegonen ên en autô hê zôê. tout' estin, ho monogenês tou Theo logos, hê pantôn archê, kai systasis horatôn te kai aoratôn ... autos gar hyparchôn hê kata physin zôê, to einai kai zên kai kineisthai polytropôs tois ousi charisetai]. Opp. iv. 49 e. He understood the Evangelist to declare concerning the [Greek: Logos], that, [Greek: panta di' autou egeneto, kai ên en tois genomenois hôs zôê]. Ibid. 60 c. [475] [Greek: Outoi de boulontai auto einai ktisma ktismatos. phasi gar, hoti panto di' autou gegone, kai chôris autou egeneto oude hen. ara, phasi, kai to Pneuma ek tôn poiêmatôn hyparchei, epeidê panta di' autou gegone]. Opp. i. 741. Which is the teaching of Eusebius, Marcell. 333-4. The Macedonians were an offshoot of the Arians. [476] i. 778 D, 779 B. See also ii. 80. [477] Opp. viii. 40. [478] Consider 1 John ii. 3, 4: and read Basil ii. 188 b, c. See p. 207, note 4. Consider also Gal. iv. 9. So Cyril Al. [iv. 655 a], [Greek: kai proegnô mallon hê egnôsthê par' hêmôn]. [479] Chrysostom alone seems to have noticed this:--[Greek: hina mê tês gnôseôs ison ton metron nomisêis, akouson pôs diorthoutai auto têi epagôgêi; ginôskô ta ema, phêsi, kai ginôskomai hypo tôn emôn. all' ouk isê hê gnôsis, k.t.l.] viii. 353 d. [480] P. 38. (Gall. vii. 26.) [481] i. 298, 613. [482] viii. 351, 353 d and e. [483] iv. 652 c, 653 a, 654 d. [484] i. 748: iv. 374, 550. [485] In Dionys. Ar. ii. 192. [486] [Greek: Phêsi de ho autos Manês ... ta ema probata ginôskei me, kai ginôskô ta ema probata]. (Epiphan. i. 697.)--Again,--[Greek: hêrpasen ho hairetikos pros tên idian kataskeuên tês blasphêmias. idou, phêsin, eirêtai; hoti ginôasousi] (lower down, [Greek: ginôskei]) [Greek: me ta ema, kai ginôskô ta ema]. (Basil ii. 188 a, b.) [487] [Greek: En taxei tê oikeia kai prepôdestatê tôn pragmatôn ekasta titheis. ou gar ephê, ginôskei me ta ema, kai ginôskô ta ema, all' heauton egnôkata proteron eispherei ta idia probata, eith' outôs gnôsthêsesthai phêsi par autôn ... ouch hêmeis auton epegnôkamen prôtoi, epegnô de hêmas prôton autos ... ouch hêmeis êrxametha tou pragmatos, all' ho ek Theou Theos monogenês].--iv. 654 d, 655 a. (Note, that this passage appears in a mutilated form, viz. 121 words are omitted, in the Catena of Corderius, p. 267,--where it is wrongly assigned to Chrysostom: an instructive instance.) [488] In Ps. 489: in Es. 509: Theoph. 185, 258, 260. [489] ii. 188 a:--which is the more remarkable, because Basil proceeds exquisitely to shew (1886) that man's 'knowledge' of God consists in his keeping of God's Commandments. (1 John ii. 3, 4.) See p. 206, note 1. [490] So Jerome, iv. 484: vii. 455. Strange, that neither Ambrose nor Augustine should quote the place. [491] See Revision Revised, p. 220. [492] Or Saturnilus--[Greek: to de gamein kai gennan apo tou Satana phêsin einai]. p. 245, l. 38. So Marcion, 253. [493] [The MS. breaks off here, with references to St. Mark x. 7, Eph. v. 31-2 (on which the Dean had accumulated a large array of references), St. Mark x. 29-30, with a few references, but no more. I have not had yet time or strength to work out the subject.] [494] Mai, iv. 221. CHAPTER XIV. CAUSES OF CORRUPTION CHIEFLY INTENTIONAL. X. Corruption by the Orthodox. § 1. Another cause why, in very early times, the Text of the Gospels underwent serious depravation, was mistaken solicitude on the part of the ancient orthodox for the purity of the Catholic faith. These persons, like certain of the moderns, Beza for example, evidently did not think it at all wrong to tamper with the inspired Text. If any expression seemed to them to have a dangerous tendency, they altered it, or transplanted it, or removed it bodily from the sacred page. About the uncritical nature of what they did, they entertained no suspicion: about the immorality of the proceeding, they evidently did not trouble themselves at all. On the contrary, the piety of the motive seems to have been held to constitute a sufficient excuse for any amount of licence. The copies which had undergone this process of castigation were even styled 'corrected,'--and doubtless were popularly looked upon as 'the correct copies' [like our 'critical texts']. An illustration of this is afforded by a circumstance mentioned by Epiphanius. He states (ii. 36) that the orthodox, out of jealousy for the Lord's Divinity, eliminated from St. Luke xix. 41 the record that our Saviour 'wept.' We will not pause to inquire what this statement may be worth. But when the same Father adds,--'In the uncorrected copies ([Greek: en tois adiorthôtois antigraphois]) is found "He wept,"' Epiphanius is instructive. Perfectly well aware that the expression is genuine, he goes on to state that 'Irenaeus quoted it in his work against Heresies, when he had to confute the error of the Docetae[495].' 'Nevertheless,' Epiphanius adds, 'the orthodox through fear erased the record.' So then, the process of 'correction' was a critical process conducted on utterly erroneous principles by men who knew nothing whatever about Textual Criticism. Such recensions of the Text proved simply fatal to the Deposit. To 'correct' was in this and such like cases simply to 'corrupt.' Codexes B[Symbol: Aleph]D may be regarded as specimens of Codexes which have once and again passed through the hands of such a corrector or [Greek: diorthôtês]. St. Luke (ii. 40) records concerning the infant Saviour that 'the child grew, and waxed strong in spirit.' By repeating the selfsame expression which already,--viz. in chap. i. 80,--had been applied to the Childhood of the Forerunner[496], it was clearly the design of the Author of Scripture to teach that the Word 'made flesh' submitted to the same laws of growth and increase as every other Son of Adam. The body 'grew,'--the spiritual part 'waxed strong.' This statement was nevertheless laid hold of by the enemies of Christianity. How can it be pretended (they asked) that He was 'perfect God' ([Greek: teleios Theos]), of whom it is related in respect of His spirit that he 'waxed strong[497]'? The consequence might have been foreseen. Certain of the orthodox were ill-advised enough to erase the word [Greek: pneumati] from the copies of St. Luke ii. 40; and lo, at the end of 1,500 years, four 'corrected' copies, two Versions, one Greek Father, survive to bear witness to the ancient fraud. No need to inquire which, what, and who these be. But because it is [Symbol: Aleph]BDL, Origen[498], and the Latin, the Egyptian and Lewis which are without the word [Greek: pneumati], Lachmann, Tregelles, Tischendorf, and the Revisers jump to the conclusion that [Greek: pneumati] is a spurious accretion to the Text. They ought to reverse their proceeding; and recognize in the evidence one more indication of the untrustworthiness of the witnesses. For,--how then is it supposed that the word ([Greek: pneumati]) ever obtained its footing in the Gospel? For all reply we are assured that it has been imported hither from St. Luke i. 80. But, we rejoin, How does the existence of the phrase [Greek: ekrataiouto pneumati] in i. 80 explain its existence in ii. 40, in every known copy of the Gospels except four, if in these 996 places, suppose, it be an interpolation? This is what has to be explained. Is it credible that all the remaining uncials, and every known cursive copy, besides all the lectionaries, should have been corrupted in this way: and that the truth should survive exclusively at this time only in the remaining four; viz. in B[Symbol: Aleph],--the sixth century Cod. D,--and the eighth century Cod. L? When then, and where did the work of depravation take place? It must have been before the sixth century, because Leontius of Cyprus[499] quotes it three times and discusses the expression at length:--before the fifth, because, besides Cod. A, Cyril[500] Theodoret[501] and ps.-Caesarius[502] recognize the word:--before the fourth, because Epiphanius[503], Theodore of Mopsuestia[504], and the Gothic version have it:--before the third, before nearly all of the second century, because it is found in the Peshitto. What more plain than that we have before us one other instance of the injudicious zeal of the orthodox? one more sample of the infelicity of modern criticism? § 2. Theodotus and his followers fastened on the first part of St. John viii. 40, when they pretended to shew from Scripture that Christ is mere Man[505]. I am persuaded that the reading 'of My Father[506],'--with which Origen[507], Epiphanius[508], Athanasius[509], Chrysostom[510], Cyril Alex.[511], and Theodoret[512] prove to have been acquainted,--was substituted by some of the orthodox in this place, with the pious intention of providing a remedy for the heretical teaching of their opponents. At the present day only six cursive copies are known to retain this trace of a corruption of Scripture which must date from the second century. We now reach a most remarkable instance. It will be remembered that St. John in his grand preface does not rise to the full height of his sublime argument until he reaches the eighteenth verse. He had said (ver. 14) that 'the Word was made flesh,' &c.; a statement which Valentinus was willing to admit. But, as we have seen, the heresiarch and his followers denied that 'the Word' is also 'the Son' of God. As if in order to bar the door against this pretence, St. John announces (ver. 18) that 'the only begotten Son, which is in the bosom of the Father, he hath declared him': thus establishing the identity of the Word and the Only begotten Son. What else could the Valentinians do with so plain a statement, but seek to deprave it? Accordingly, the very first time St. John i. 18 is quoted by any of the ancients, it is accompanied by the statement that the Valentinians in order to prove that the 'only begotten' is 'the Beginning,' and is 'God,' appeal to the words,--'the only begotten God who is in the bosom of the Father[513],' &c. Inasmuch, said they, as the Father willed to become known to the worlds, the Spirit of Gnosis produced the 'only begotten' 'Gnosis,' and therefore gave birth to 'Gnosis,' that is to 'the Son': in order that by 'the Son' 'the Father' might be made known. While then that 'only begotten Son' abode 'in the bosom of the Father,' He caused that here upon earth should be seen, alluding to ver. 14, one 'as the only begotten Son.' In which, by the way, the reader is requested to note that the author of the Excerpta Theodoti (a production of the second century) reads St. John i. 18 as we do. I have gone into all these strange details,--derived, let it be remembered, from documents which carry us back to the former half of the second century,--because in no other way is the singular phenomenon which attends the text of St. John i. 18 to be explained and accounted for. Sufficiently plain and easy of transmission as it is, this verse of Scripture is observed to exhibit perturbations which are even extraordinary. Irenaeus once writes [Greek: ho] [?] [Greek: monogenês uios]: once, [Greek: ho] [?] [Greek: monogenês uios Theos]: once, [Greek: ho monogenês uios Theou][514]: Clemens Alex., [Greek: ho monogenês uios Theos monos][515]; which must be very nearly the reading of the Codex from which the text of the Vercelli Copy of the Old Latin was derived[516]. Eusebius four times writes [Greek: ho monogenês uios][517]: twice, [Greek: monogenês Theos][518]: and on one occasion gives his reader the choice of either expression, explaining why both may stand[519]. Gregory Nyss.[520] and Basil[521], though they recognize the usual reading of the place, are evidently vastly more familiar with the reading [Greek: ho monogenês Theos][522]: for Basil adopts the expression thrice[523], and Gregory nearly thirty-three times as often[524]. This was also the reading of Cyril Alex.[525], whose usual phrase however is [Greek: ho monogenês tou Theou logos][526]. Didymus has only [? cp. context] [Greek: ho monogenês Theos],--for which he once writes [Greek: ho monogenês Theos logos][527]. Cyril of Jer. seems to have read [Greek: ho monogenês monos][528]. [I have retained this valuable and suggestive passage in the form in which the Dean left it. It evidently has not the perfection that attends some of his papers, and would have been amplified and improved if his life had been spared. More passages than he noticed, though limited to the ante-Chrysostom period, are referred to in the companion volume[529]. The portentous number of mentions by Gregory of Nyssa escaped me, though I knew that there were several. Such repetitions of a phrase could only be admitted into my calculation in a restricted and representative number. Indeed, I often quoted at least on our side less than the real number of such reiterations occurring in one passage, because in course of repetition they came to assume for such a purpose a parrot-like value. But the most important part of the Dean's paper is found in his account of the origin of the expression. This inference is strongly confirmed by the employment of it in the Arian controversy. Arius reads [Greek: Theos] (_ap._ Epiph. 73--Tischendorf), whilst his opponents read [Greek: Huios]. So Faustinus seven times (I noted him only thrice), and Victorinus Afer six (10) times in reply to the Arian Candidus[530]. Also Athanasius and Hilary of Poictiers four times each, and Ambrose eight (add Epp. I. xxii. 5). It is curious that with this history admirers of B and [Symbol: Aleph] should extol their reading over the Traditional reading on the score of orthodoxy. Heresy had and still retains associations which cannot be ignored: in this instance some of the orthodox weakly played into the hands of heretics[531]. None may read Holy Scripture just as the idea strikes them.] § 3. All are familiar with the received text of 1 Cor. xv. 47:--[Greek: ho prôtos anthrôpos ek gês choikos; ho deuteros anthrôpos ho Kyrios ex ouranou]. That this place was so read in the first age is certain: for so it stands in the Syriac. These early heretics however of whom St. John speaks, who denied that 'Jesus Christ had come in the flesh[532]' and who are known to have freely 'taken away from the words' of Scripture[533], are found to have made themselves busy here. If (they argued) 'the second man' was indeed 'the Lord-from-Heaven,' how can it be pretended that Christ took upon Himself human flesh[534]? And to bring out this contention of theirs more plainly, they did not hesitate to remove as superfluous the word 'man' in the second clause of the sentence. There resulted,--'The first man [was] of the earth, earthy: [Greek: ho deuteros Kyrios ex ouranou][535].' It is thus that Marcion[536] (A.D. 130) and his followers[537] read the place. But in this subject-matter extravagance in one direction is ever observed to beget extravagance in another. I suspect that it was in order to counteract the ejection by the heretics of [Greek: anthrôpos] in ver. 47, that, early in the second century, the orthodox retaining [Greek: anthrôpos], judged it expedient to leave out the expression [Greek: ho Kyrios], which had been so unfairly pressed against them; and were contented to read,--'the second man [was] from heaven.' A calamitous exchange, truly. For first, (I), The text thus maimed afforded countenance to another form of misbelief. And next, (II), It necessitated a further change in 1 Cor. xv. 47. (I) It furnished a pretext to those heretics who maintained that Christ was 'Man' _before_ He came into the World. This heresy came to a head in the persons of Apolinarius[538] and Photinus; in contending with whom, Greg. Naz.[539] and Epiphanius[540] are observed to argue with disadvantage from the mutilated text. Tertullian[541], and Cyprian[542] after him, knew no other reading but 'secundus homo de Caelo,'--which is in fact the way this place stands in the Old Latin. And thus, from the second century downwards, two readings (for the Marcionite text was speedily forgotten) became current in the Church:--(1) The inspired language of the Apostle, cited at the outset,--which is retained by all the known copies, _except nine_; and is vouched for by Basil[543], Chrysostom[544], Theodotus[545], Eutherius[546], Theodorus Mops.[547], Damascene[548], Petrus Siculus[549], and Theophylact[550]: and (2) The corrected (i.e. the maimed) text of the orthodox;--[Greek: ho deuteros; anthrôpos ex ouranou]: with which, besides the two Gregories[551], Photinus[552] and Apolinarius the heretics were acquainted; but which at this day is only known to survive in [Symbol: Aleph]*BCD*EFG and two cursive copies. Origen[553], and (long after him) Cyril, employed _both_ readings[554]. (II) But then, (as all must see) such a maimed exhibition of the text was intolerable. The balance of the sentence had been destroyed. Against [Greek: ho prôtos anthrôpos], St. Paul had set [Greek: ho deuteros anthrôpos]: against [Greek: ek gês]--[Greek: ex ouranou]: against [Greek: choikos]--[Greek: ho Kyrios]. Remove [Greek: ho Kyrios], and some substitute for it must be invented as a counterpoise to [Greek: choikos]. Taking a hint from what is found in ver. 48, some one (plausibly enough,) suggested [Greek: epouranios]: and this gloss so effectually recommended itself to Western Christendom, that having been adopted by Ambrose[555], by Jerome[556] (and later by Augustine[557],) it established itself in the Vulgate[558], and is found in all the later Latin writers[559]. Thus then, _a third_ rival reading enters the field,--which because it has well-nigh disappeared from Greek MSS., no longer finds an advocate. Our choice lies therefore between the two former:--viz. (a) the received, which is the only well-attested reading of the place: and (b) the maimed text of the Old Latin, which Jerome deliberately rejected (A.D. 380), and for which he substituted another even worse attested reading. (Note, that these two Western fabrications effectually dispose of one another.) It should be added that Athanasius[560] lends his countenance to all the three readings. But now, let me ask,--Will any one be disposed, after a careful survey of the premisses, to accept the verdict of Tischendorf, Tregelles and the rest, who are for bringing the Church back to the maimed text of which I began by giving the history and explaining the origin? Let it be noted that the one question is,--shall [Greek: ho Kyrios] be retained in the second clause, or not? But there it stood within thirty years of the death of St. John: and there it stands, at the end of eighteen centuries in every extant copy (including AKLP) except nine. It has been excellently witnessed to all down the ages,--viz. By Origen, Hippolytus, Athanasius, Basil, Chrysostom, Cyril, Theodotus, Eutherius, Theodore Mops., Damascene and others. On what principle would you now reject it?... With critics who assume that a reading found in [Symbol: Aleph]BCDEFG must needs be genuine,--it is vain to argue. And yet the most robust faith ought to be effectually shaken by the discovery that four, if not five ([Symbol: Aleph]ACFG) of these same MSS., by reading 'we shall all sleep; but we shall not all be changed,' contradict St. Paul's solemn announcement in ver. 51: while a sixth (D) stands alone in substituting 'we shall all rise; but we shall not all be changed.'--In this very verse, C is for introducing [Greek: Adam] into the first clause of the sentence: FG, for subjoining [Greek: ho ouranios]. When will men believe that guides like these are to be entertained with habitual distrust? to be listened to with the greatest caution? to be followed, for their own sakes,--never? I have been the fuller on this place, because it affords an instructive example of what has occasionally befallen the words of Scripture. Very seldom indeed are we able to handle a text in this way. Only when the heretics assailed, did the orthodox defend: whereby it came to pass that a record was preserved of how the text was read by the ancient Father. The attentive reader will note (_a_) That all the changes which we have been considering belong to the earliest age of all:--(_b_) That the corrupt reading is retained by [Symbol: Aleph]BC and their following: the genuine text, in the great bulk of the copies:--(_c_) That the first mention of the text is found in the writings of an early heretic:--(_d_) That [the orthodox introduced a change in the interests, as they fancied, of truth, but from utter misapprehension of the nature and authority of the Word of God:--and (_e_) that under the Divine Providence that change was so effectually thrown out, that decisive witness is found on the other side]. § 4. Closely allied to the foregoing, and constantly referred to in connexion with it by those Fathers who undertook to refute the heresy of Apolinarius, is our Lord's declaration to Nicodemus,--'No man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven' (St. John iii. 13). Christ 'came down from heaven' when He became incarnate: and having become incarnate, is said to have 'ascended up to Heaven,' and 'to be in Heaven,' because 'the Son of Man,' who was not in heaven before, by virtue of the hypostatical union was thenceforward evermore 'in heaven.' But the Evangelist's language was very differently taken by those heretics who systematically 'maimed and misinterpreted that which belongeth to the human nature of Christ.' Apolinarius, who relied on the present place, is found to have read it without the final clause ([Greek: ho ôn en tô ouranô]); and certain of the orthodox (as Greg. Naz., Greg. Nyssa, Epiphanius, while contending with him,) shew themselves not unwilling to argue from the text so mutilated. Origen and the author of the Dialogus once, Eusebius twice, Cyril not fewer than nineteen times, also leave off at the words 'even the Son of Man': from which it is insecurely gathered that those Fathers disallowed the clause which follows. On the other hand, thirty-eight Fathers and ten Versions maintain the genuineness of the words [Greek: ho ôn en tô ouranô][561]. But the decisive circumstance is that,--besides the Syriac and the Latin copies which all witness to the existence of the clause,--the whole body of the uncials, four only excepted ([Symbol: Aleph]BLT^{b}), and every known cursive but one (33)--are for retaining it. No thoughtful reader will rise from a discussion like the foregoing without inferring from the facts which have emerged in the course of it the exceeding antiquity of depravations of the inspired verity. For let me not be supposed to have asserted that the present depravation was the work of Apolinarius. Like the rest, it is probably older by at least 150 years. Apolinarius, in whose person the heresy which bears his name came to a head, did but inherit the tenets of his predecessors in error; and these had already in various ways resulted in the corruption of the deposit. § 5[562]. The matter in hand will be conveniently illustrated by inviting the reader's attention to another famous place. There is a singular consent among the Critics for eliminating from St. Luke ix. 54-6, twenty-four words which embody two memorable sayings of the Son of Man. The entire context is as follows:--'Lord, wilt thou that we command fire to come down from heaven and consume them, (as Elias did)? But he turned, and rebuked them, (and said, Ye know not what manner of spirit ye are of.) (For the Son of Man is not come to destroy men's lives, but to save them.) And they went to another village.' The three bracketed clauses contain the twenty-four words in dispute. The first of these clauses ([Greek: hôs kai Hêlias epoiêse]), which claims to be part of the inquiry of St. John and St. James, Mill rejected as an obvious interpolation. 'Res ipsa clamat. Quis enim sanus tam insignia deleverit[563]?' Griesbach retained it as probably genuine.--The second clause ([Greek: kai eipen, Ouk oidate hoiou pneumatos este hymeis]) he obelized as probably not genuine:--the third ([Greek: ho gar huios tou anthrôpou ouk êlthe psychas anthrôpôn apolesai, alla sôsai]) he rejected entirely. Lachmann also retains the first clause, but rejects the other two. Alford, not without misgiving, does the same. Westcott and Hort, without any misgiving about the third clause, are 'morally certain' that the first and second clauses are a Western interpolation. Tischendorf and Tregelles are thorough. They agree, and the Revisers of 1881, in rejecting unceremoniously all the three clauses and exhibiting the place curtly, thus.--[Greek: Kyrie, theleis eipômen pyr katabênai apo tou ouranou, kai analôsai autous; strapheis de epetimêsen autois. kai eporeuthêsan dêsan eis heteran kômên]. Now it may as well be declared at once that Codd. [Symbol: Aleph]BL[Symbol: Xi] l g^{1} Cyr^{luc}[564], two MSS. of the Bohairic (d 3, d 2), the Lewis, and two cursives (71, 157) are literally the only authority, ancient or modern, for so exhibiting the text [in all its bare crudeness]. Against them are arrayed the whole body of MSS. uncial and cursive, including ACD; every known lectionary; all the Latin, the Syriac (Cur. om. Clause 1), and indeed every other known version: besides seven good Greek Fathers beginning with Clemens Alex. (A.D. 190), and five Latin Fathers beginning with Tertullian (A.D. 190): Cyprian's testimony being in fact the voice of the Fourth Council of Carthage, A.D. 253. If on a survey of this body of evidence any one will gravely tell me that the preponderance of authority still seems to him to be in favour of the shorter reason, I can but suggest that the sooner he communicates to the world the grounds for his opinion, the better. (1) In the meantime it becomes necessary to consider the disputed clauses separately, because ancient authorities, rivalling modern critics, are unable to agree as to which they will reject, which they will retain. I begin with the second. What persuades so many critics to omit the precious words [Greek: kai eipen, Ouk oidate hoiou pneumatos este hymeis], is the discovery that these words are absent from many uncial MSS.,--[Symbol: Aleph]ABC and nine others; besides, as might have been confidently anticipated from that fact, also from a fair proportion of the cursive copies. It is impossible to deny that _prima facie_ such an amount of evidence against any words of Scripture is exceedingly weighty. Pseudo-Basil (ii. 271) is found to have read the passage in the same curt way. Cyril, on the other hand, seems to have read it differently. And yet, the entire aspect of the case becomes changed the instant it is perceived that this disputed clause is recognized by Clemens[565] (A.D. 190); as well as by the Old Latin, by the Peshitto, and by the Curetonian Syriac: for the fact is thus established that as well in Eastern as in Western Christendom the words under discussion were actually recognized as genuine full a hundred and fifty years before the oldest of the extant uncials came into existence. When it is further found that (besides Ambrose, Jerome, Augustine,) the Vulgate, the Old Egyptian, the Harkleian Syriac and the Gothic versions also contain the words in question; and especially that Chrysostom in four places, Didymus, Epiphanius, Cyril and Theodoret, besides Antiochus, familiarly quote them, it is evident that the testimony of antiquity in their favour is even overwhelming. Add that in eight uncial MSS. (beginning with D) the words in dispute form part of the text of St. Luke, and that they are recognized by the great mass of the cursive copies,--(only six out of the twenty which Scrivener has collated being without them,)--and it is plain that at least five tests of genuineness have been fully satisfied. (2) The third clause ([Greek: ho gar huios tou anthrôpou ouk êlthe psychas anthrôpôn apolesai, alla sôsai]) rests on precisely the same solid evidence as the second; except that the testimony of Clemens is no longer available,--but only because his quotation does not extend so far. Cod. D also omits this third clause; which on the other hand is upheld by Tertullian, Cyprian and Ambrose. Tischendorf suggests that it has surreptitiously found its way into the text from St. Luke xix. 10, or St. Matt, xviii. 11. But this is impossible; simply because what is found in those two places is essentially different: namely,--[Greek: êlthe gar ho huios tou anthrôpou zêtêsai kai][566] [Greek: sôsai to apolôlos]. (3) We are at liberty in the meantime to note how apt an illustration is here afforded of the amount of consensus which subsists between documents of the oldest class. This divergence becomes most conspicuous when we direct our attention to the grounds for omitting the foremost clause of the three, [Greek: hôs kai Êlias epoiêsen]: for here we make the notable discovery that the evidence is not only less weighty, but also different. Codexes B and [Symbol: Aleph] are now forsaken by all their former allies except L[Symbol: Xi] and a single cursive copy. True, they are supported by the Curetonian Syriac, the Vulgate and two copies of the Old Latin. But this time they find themselves confronted by Codexes ACD with thirteen other uncials and the whole body of the cursives; the Peshitto, Coptic, Gothic, and Harkleian versions; by Clemens, Jerome, Chrysostom, Cyril and pseudo-Basil. In respect of antiquity, variety, respectability, numbers, they are therefore hopelessly outvoted. Do any inquire, How then has all this contradiction and depravation of Codexes [Symbol: Aleph]ABC(D) come about? I answer as follows:-- It was a favourite tenet with the Gnostic heretics that the Law and the Gospel are at variance. In order to establish this, Marcion (in a work called Antitheses) set passages of the New Testament against passages of the Old; from the seeming disagreement between which his followers were taught to infer that the Law and the Gospel cannot have proceeded from one and the same author[567]. Now here was a place exactly suited to his purpose. The God of the Old Testament had twice sent down fire from heaven to consume fifty men. But 'the Son of Man,' said our Saviour, when invited to do the like, 'came not to destroy men's lives but to save them.' Accordingly, Tertullian in his fourth book against Marcion, refuting this teaching, acquaints us that one of Marcion's 'Contrasts' was Elijah's severity in calling down fire from Heaven,--and the gentleness of Christ. 'I acknowledge the seventy of the judge,' Tertullian replies; 'but I recognize the same severity on the part of Christ towards His Disciples when they proposed to bring down a similar calamity on a Samaritan village[568].' From all of which it is plain that within seventy years of the time when the Gospel was published, the text of St. Luke ix. 54-6 stood very much as at present. But then it is further discovered that at the same remote period (about A.D. 130) this place of Scripture was much fastened on by the enemies of the Gospel. The Manichaean heretics pressed believers with it[569]. The disciples' appeal to the example of Elijah, and the reproof they incurred, became inconvenient facts. The consequence might be foreseen. With commendable solicitude for God's honour, but through mistaken piety, certain of the orthodox (without suspicion of the evil they were committing) were so ill-advised as to erase from their copies the twenty-four words which had been turned to mischievous account as well as to cause copies to be made of the books so mutilated: and behold, at the end of 1,700 years, the calamitous result! Of these three clauses then, which are closely interdependent, and as Tischendorf admits[570] must all three stand or all three fall together, the first is found with ACD, the Old Latin, Peshitto, Clement, Chrysostom, Cyril, Jerome,--not with [Symbol: Aleph]B the Vulgate or Curetonian. The second and third clauses are found with Old Latin, Vulgate, Peshitto, Harkleian, six Greek and five Latin Fathers,--not with [Symbol: Aleph]ABCD. While [Symbol: Aleph] and B are alone in refusing to recognize either first, second or third clause. And this is a fair sample of that 'singular agreement' which is sometimes said to subsist between 'the lesser group of witnesses.' Is it not plain on the contrary that at a very remote period there existed a fierce conflict, and consequent hopeless divergence of testimony about the present passage; of which 1,700 years[571] have failed to obliterate the traces? Had [Symbol: Aleph]B been our only ancient guides, it might of course have been contended that there has been no act of spoliation committed: but seeing that one half of the missing treasure is found with their allies, ACD, Clement Alex., Chrysostom, Cyril, Jerome,--the other half with their allies, Old Latin, Harkleian, Clement, Tertullian, Cyprian, Ambrose, Didymus, Epiphanius, Chrysostom, Cyril, Theodoret, Jerome, Augustine[572],--it is clear that no such pretence can any longer be set up. The endeavour to establish agreement among the witnesses by a skilful distribution or rather dislocation of their evidence, a favourite device with the Critics, involves a fallacy which in any other subject would be denied a place. I trust that henceforth St. Luke ix. 54-6 will be left in undisputed possession of its place in the sacred Text,--to which it has an undoubted right. A thoughtful person may still inquire, Can it however be explained further how it has come to pass that the evidence for omitting the first clause and the two last is so unequally divided? I answer, the disparity is due to the influence of the Lectionaries. Let it be observed then that an ancient Ecclesiastical Lection which used to begin either at St. Luke ix. 44, or else at verse 49 and to extend down to the end of verse 56[573], ended thus,--[Greek: hôs kai Êlias epoiêse; strapheis de epetimêsen autois. kai eporeuthêsan eis hetepan kômên][574]. It was the Lection for Thursday in the fifth week of the new year; and as the reader sees, it omitted the two last clauses exactly as Codd. [Symbol: Aleph]ABC do. Another Ecclesiastical Lection began at verse 51 and extended down to verse 57, and is found to have contained the two last clauses[575]. I wish therefore to inquire:--May it not fairly be presumed that it is the Lectionary practice of the primitive age which has led to the irregularity in this perturbation of the sacred Text? FOOTNOTES: [495] [Greek: Pros tois dokêsei ton Christon pephênenai legontas]. [496] [Greek: To de paidion êuxane, kai ekrataiouto pneumati]. [497] It is the twenty-fourth and the thirtieth question in the first Dialogus of pseudo-Caesarius (Gall. vi. 17, 20). [498] Opp. iii. 953, 954,--with suspicious emphasis. [499] Ed. Migne, vol. 93, p. 1581 a, b (Novum Auct. i. 700). [500] When Cyril writes (Scholia, ed. Pusey, vol. vi. 568),--"[Greek: To de paidion êuxane kai ekrataiouto PNEUMATI, plêroumenon SOPHIA kai CHARITI." kaitoi kata physin panteleios estin hôs Theos kai ex idion plêrômatos dianemei tois agiois ta PNEUMATIKA, kai autos estin ê SOPHIA, kai tês CHARITOS ho dotêr],--it is clear that [Greek: pneumati] must have stood in Cyril's text. The same is the reading of Cyril's Treatise, De Incarnatione (Mai, ii. 57): and of his Commentary on St. Luke (ibid. p. 136). One is surprised at Tischendorf's perverse inference concerning the last-named place. Cyril had begun by quoting the whole of ver. 40 in exact conformity with the traditional text (Mai, ii. 136). At the close of some remarks (found both in Mai and in Cramer's Catena), Cyril proceeds as follows, according to the latter:--[Greek: ho Euangelistês epsê "êuxane kai ekrataiouto" KAI TA EXÊS]. Surely this constitutes no ground for supposing that he did not recognize the word [Greek: pneumati], but rather that he did. On the other hand, it is undeniable that in V. P. ii. 138 and 139 (= Concilia iii. 241 d, 244 a), from Pusey's account of what he found in the MSS. (vii. P. i. 277-8), the word [Greek: pneumati] must be suspected of being an unauthorized addition to the text of Cyril's treatise, De Rectâ fide ad Pulcheriam et Eudociam. [501] ii. 152: iv. 112: v. 120, 121 (four times). [502] [Greek: Ei teleios esti Theos ho Christos, pôs ho euangelistês legei, to de paidion Iêsous êuxane kai ekrataiouto pneumati];--S. Caesarii, Dialogus I, Quaest. 24 (_ap._ Galland. vi. 17 c). And see Quaest. 30. [503] ii. 36 d. [504] Fragmenta Syriaca, ed. Sachau, p. 53.--The only other Greek Fathers who quote the place are Euthymius and Theophylact. [505] [Greek: Hên êkousa para tou Theou]. Epiph. i. 463. [506] Instead of [Greek: para tou Theou]. [507] i. 410: iv. 294, 534. Elsewhere he defends and employs it. [508] i. 260, 463: ii. 49. [509] i. 705. [510] viii. 365. [511] (Glaph.) i. 18. [512] iv. 83, 430. But both Origen (i. 705: iv. 320, 402) and Cyril (iv. 554: v. 758) quote the traditional reading; and Cyril (iv. 549) distinctly says that the latter is right, and [Greek: para tou patros] wrong. [513] Excerpt. Theod. 968.--Heracleon's name is also connected by Origen with this text. Valentinus (ap. Iren. 100) says, [Greek: on dê kai uion Monogenê kai Theon keklêken]. [514] Pp. 627, 630, 466. [515] P. 956. [516] 'Deum nemo vidit umquam: nisi unicus filius solus, sinum patris ipse enarravit.'--(Comp. Tertullian:--'Solus filius patrem novit et sinum patris ipse exposuit' (Prax. c. 8. Cp. c. 21): but he elsewhere (ibid. c. 15) exhibits the passage in the usual way.) Clemens writes,--[Greek: tote epopteuseis ton kolpon tou Patrus, hon ho monoogenês huios Theos monos exêgêsato] (956), and in the Excerpt. Theod. we find [Greek: outos ton kolpon ton Patros exêgêsato ho Sôtêr] (969). But this is unintelligible until it is remembered that our Lord is often spoken of by the Fathers as [Greek: hê dexia tou hypsistou ... kolpos de tês dexias ho Patêr]. (Greg. Nyss. i. 192.) [517] Ps. 440 (--[Greek: ho]): Marcell. 165, 179, 273. [518] Marcell. 334: Theoph. 14. [519] Marcell. 132. Read on to p. 134. [520] Opp. ii. 466. [521] Opp. iii. 23, 358. [522] Greg. Nyss. Opp. i. 192, 663 ([Greek: Theos pantôs ho monogenês, ho en tois kolpois ôn tou Patros, outôs eipontos tou Iôannou]). Also ii. 432, 447, 450, 470, 506: always [Greek: en tois kolpois]. Basil, Opp. iii. 12. [523] Basil, Opp. iii. 14, 16, 117: and so Eunomius (ibid. i. 623). [524] Contra Eunom. _I have noted_ ninety-eight places. [525] Cyril (iv. 104) paraphrases St. John i. 18 thus:--[Greek: autos gar Theos ôn ho monogenês, en kolpois ôn tou theou kai patros, tautên pros hêmas epoiêsato tên exêgêsin]. Presently (p. 105), he says that St. John [Greek: kai "monogenê theon" apokalei ton huion, kai "en kolpois" einai phêsi tou patros]. But on p. 107 he speaks quite plainly: [Greek: "ho monogenês," phêsi, "Theos, ho ôn eis ton kolpon tou patros, ekeinos exêgêsato." epeidê gar ephê "monogenê" kai "Theon," tithêsin euthys, "ho ôn en tois kolpois tou patros."]--So v. 137, 768. And yet he reads [Greek: huios] in v. 365, 437: vi. 90. [526] He uses it seventeen times in his Comm. on Isaiah (ii. 4, 35, 122, &c.), and actually so reads St. John i. 18 in one place (Opp. vi. 187). Theodoret once adopts the phrase (Opp. v. 4). [527] De Trin. 76, 140, 37a:--27. [528] P. 117. [529] Traditional Text, p. 113, where the references are given. [530] Who quoted Arius' words:--'Subsistit ante tempora et aeones _plenus Deus, unigenitus,_ et immutabilis.' But I cannot yet find Tischendorf's reference. [531] The reading [Greek: Huios] is established by unanswerable evidence. [532] The Gnostics Basilides and Valentinus were the direct precursors of Apolonius, Photinus, Nestorius, &c., in assailing the Catholic doctrine of the Incarnation. Their heresy must have been actively at work when St. John wrote his first (iv. 1, 2, 3) and second (ver. 7) Epistles. [533] Rev. xxii. 19. [534] [Greek: Epipêdôsin hêmin hoi hairetikoi legontes; idou ouk anelabe sarka ho Christos; ho deut. gar phêsin anthr. ho k. ex ouranou.] Chrys. iii. 114 b. [535] [Greek: Tên gar kata sarka gênnêsin tou Christou anelein boulomenoi, enêllaxan to, ho deuteros anthrôpos; kai epoiêsan, ho deuteros Kyrios.] Dial. [_ap._ Orig.] i. 868.--Marcion had in fact already substituted [Greek: Kyrios] for [Greek: anthrôpos] in ver. 45: ('_the last Lord_ became a quickening spirit':) [Tertull. ii. 304]--a fabricated reading which is also found to have been upheld by Marcion's followers:--[Greek: ho eschatos Kyrios eis pn. zô.] Dial. _ubi supra_. [Greek: edei gar autous, ei ge ta euangelia etimôn, mê peritemnein ta euangelia, mê merê tôn euangeliôn exyphelein, mê hetera prosthênai, mête logô, mête idia gnômê ta euangelia prosgraphein.... prosgegraphêkasi goun hosa beboulêntai, kai exypheilanto hosa kekrikasi.] Titus of Bostra c. Manichaeos (Galland. v. 328). [536] Tertull. ii. 304, (_Primus homo de humo terrenus, secundus Dominus de Caelo_). [537] Dial [Orig. i.] 868, ([Greek: ho deuteros Kyrios ex ouranou]). [538] [Greek: To de pantôn chalepôtaton en tais ekklêsiastikais symphorais, hê tôn 'Apolinaristôn esti parrêsia.] Greg. Naz. ii. 167. [539] ii. 168,--a very interesting place. See also p. 87. [540] i. 831. [541] ii. 443, 531. [542] Pp. 180, 209, 260, 289, 307 (_primus homo de terrae limo_, &c.). [543] iii. 40. [544] iii. 114 four times: x. 394, 395. Once (xi. 374) he has [Greek: ho deut. anthr. ouranios ex ouranou]. [545] iv. 1051. [546] _Ap._ Thdt. v. 1135. [547] _Ap._ Galland. viii. 626, 627. [548] i. 222 (where for [Greek: anthr.] he reads [Greek: Adam]), 563. Also ii. 120, 346. [549] 'Adversus Manichaeos,'--_ap._ Mai, iv. 68, 69. [550] ii. 228:--[Greek: ouch hoti ho anthrôpos, êtoi to anthrôpinon proslêmma, ex ouranou ên, hôs ho aphrôn Apolinarios elêrei]. [551] Naz. ii. 87 (=Thdt. iv. 62), 168.--Nyss. ii. 11. [552] _Ap._ Epiphan. i. 830. [553] 559 (with the Text. Recept.): iv. 302 not. [554] Hippolytus may not be cited in evidence, being read both ways. (Cp. ed. Fabr. ii. 30:--ed. Lagarde, 138. 15:--ed. Galland. ii. 483.)--Neither may the expression [Greek: tou deuterou ex ouranou anthrôpou] in Pet. Alex. (ed. Routh, Rell. Sacr. iv. 48) be safely pressed. [555] _Primus homo de terra, terrenus: secundus homo de caelo caelestis_.--i. 1168, 1363: ii. 265, 975. And so ps.-Ambr. ii. 166, 437. [556] ii. 298: iv. 930: vii. 296. [557] The places are given by Sabatier _in loc_. [558] Only because it is the Vulgate reading, I am persuaded, does this reading appear in Orig. _interp_. ii. 84, 85: iii. 951: iv. 546. [559] As Philastrius (_ap._ Galland. vii. 492, 516).--Pacianus (ib. 275).--Marius Mercator (ib. viii. 664).--Capreolus (ib. ix. 493). But see the end of the next ensuing note. [560] Vol. i. p. 1275,--[Greek: ho deuteros anthr. ho Kyrios ex ouranou ouranios]:--on which he remarks, (if indeed it be he), [Greek: idou gar amphoterôthen ouranios anthrôpos onomazetai]. And lower down,--[Greek: Kyrios, dia tên mian hypostasin; deut. men anthr., kata tên henômenên anthrôpotêta. ex ouranou de, kata tên theotêta].--P. 448,--[Greek: ho deuteros anthr. ex ouranou epouranios].--_Ap._ Montf. ii. 13 (= Galland. v. 167),--[Greek: ho deut. anthr. ex ouranou].--Note that Maximinus, an Arian bishop, A.D. 427-8 (_ap._ Augustin. viii. 663) is found to have possessed a text identical with the first of the preceding:--'Ait ipse Paulus, _Primus homo Adam de terra terrenus, secundus homo Dominus de Caelo caelestis_ advenit.' [561] See Revision Revised, pp. 132-5: and The Traditional Text, p. 114. [562] This paper is marked as having been written at Chichester in 1877, and is therefore earlier than the Dean's later series. [563] Proleg. 418. [564] The text of St. Luke ix. 51-6 prefixed to Cyril's fifty-sixth Sermon (p. 353) is the text of B and [Symbol: Aleph],--an important testimony to what I suppose may be regarded as the Alexandrine _Textus Receptus_ of this place in the fifth century. But then no one supposes that Cyril is individually responsible for the headings of his Sermons. We therefore refer to the body of his discourse; and discover that the Syriac translator has rendered it (as usual) with exceeding licence. He has omitted to render some such words as the following which certainly stood in the original text:--[Greek: eidenai gar chrê, hoti hôs mêpô tês neas kekratêkotes charitos, all' eti tês proteras echomenoi synêtheias, touto eipon, pros Êlian aphorôntes ton pyri kataphlexanta dis tous pentêkonta kai tous êgoumenous autôn], (Cramer's Cat. ii. p. 81. Cf. Corderii, Cat. p. 263. Also Matthaei. N. T. _in loc._, pp. 333-4.) Now the man who wrote _that_, must surely have read St. Luke ix. 54, 55 as we do. [565] See the fragment (and Potter's note), Opp. p. 1019: also Galland. ii. 157. First in Hippolyt., Opp. ed. Fabric, ii. 71. [566] In St. Matt. xviii. 11, the words [Greek: zêtêsai kai] do not occur. [567] Bp. Kaye's Tertullian, p. 468. 'Agnosco iudicis severitatem. E contrario Christi in eandem animadversionem destinantes discipulos super ilium viculum Samaritarum.' Marc. iv. 23 (see ii. p. 221). He adds,--'Let Marcion also confess that by the same terribly severe judge Christ's leniency was foretold;' and he cites in proof Is. xlii. 2 and 1 Kings xix. 12 ('sed in _spiritu_ miti'). [568] Augustine (viii. 111-150, 151-182) writes a book against him. And he discusses St. Luke ix. 54-5 on p. 139. Addas Adimantus (a disciple of Manes) was the author of a work of the same kind. Augustine (viii. 606 c) says of it,--'ubi de utroque Testamento velut inter se contraria testimonia proferuntur versipelli dolositate, velut inde ostendatur utrumque ab uno Deo esse non posse, sed alterum ab altero.' Cerdon was the first to promulgate this pestilential tenet (605 a). Then Marcion his pupil, then Apelles, and then Patricius. [569] Titus Bostr. adv. Manichaeos (_ap._ Galland. v. 329 b), leaving others to note the correspondences between the New and the Old Testament, proposes to handle the 'Contrasts': [Greek: pros autas tas antitheseis tôn logiôn chôrêsômen]. At pp. 339 e, 340 a, b, he confirms what Tertullian says about the calling down of fire from heaven. [570] Verba [Greek: hôs kai Ê. epoiêse] cur quis addiderit, planum. Eidem interpolatori debentur quae verba [Greek: str. de epeti. autois] excipiunt. Gravissimum est quod testium additamentum [Greek: ho gar huios], &c. ab eadem manu derivandum est, nec per se solum pro spurio haberi potest; cohaeret enim cum argumento tum auctoritate arctissime cum prioribus. (N. T. ed. 1869, p. 544.) [571] Secundo iam saeculo quin in codicibus omnis haec interpolatio circumferri consueverit, dubitari nequit. (Ibid.) [572] The following are the references left by the Dean. I have not had time or strength to search out those which are left unspecified in this MS. and the last. Jerome.--Apostoli in Lege versati ... ulcisci nituntur iniuriam, _et imitari Eliam_, &c. Dominus, qui non ad iudicandum _venerat_, sed _ad salvandum_, &c. ... increpat eos _quod non meminerint doctrinae suae et bonitatis Evangelicae_, &c. (i. 857 b, c, d.) Cyprian, Synodical Epistle.--'Filius hominis non venit animas hominum perdere, sed salvare.' p. 98. A.D. 253. Tatian.--Veni, inquit, animam salvam facere. (Carn. c. 12 et 10: and Anim. c. 13.) Augustine gives a long extract from the same letter and thus quotes the words twice,--x. 76, 482. Cp. ii. 593 a. [Greek: Kai ho Kyrios pros tous apostolous eipontas en pyri kolasai tous mê dexamenous autous kata ton Êlian; Ouk oidate phêsi poiou pneumatos este]. (p. 1019.) Theodoret, iii. 1119. ([Greek: poiou].) Epiph. ii. 31. ([Greek: hoiou].) Basil, ii. 271 (Eth.) quotes the whole place. Augustine.--Respondit eis Dominus, dicens eos nescire cuius spiritus filii essent, et quod ipse liberare venisset, non perdere. viii. 139 b. Cp. iii. (2), 194 b. Cyril Al.--[Greek: Mêpô tês neas kekratêkotes charitos ... touto eipon, ton Êlian aphorôntes ton pyri k.t.l.] Cord. Cat. 263 = Cram. Cat. 81. Also iv. 1017.--By a strange slip of memory, Cyril sets down a reproof found in St. Matthew: but this is enough to shew that he admits that _some_ reproof finds record in the Gospel. Chrys. vii. 567 e: x. 305 d: vii. 346 a: ix. 677 c. Opus Imp. ap. Chrys. vi. 211, 219. Didymus.--[Greek: Ouk oidate oiou pneumatos estin ho huios tou anthrôpou]. De Trin. p. 188. [573] Evst. 48 (Matthaei's c): Evst. 150 (Harl. 5598). [574] See Matthaei, N.T. 1786, vol. ii. p. 17. [575] [I have been unable to discover this Lection.] APPENDIX I. PERICOPE DE ADULTERA. I have purposely reserved for the last the most difficult problem of all: viz. those twelve famous verses of St. John's Gospel (chap. vii. 53 to viii. 11) which contain the history of 'the woman taken in adultery,'--the _pericope de adultera_, as it is called. Altogether indispensable is it that the reader should approach this portion of the Gospel with the greatest amount of experience and the largest preparation. Convenient would it be, no doubt, if he could further divest himself of prejudice; but that is perhaps impossible. Let him at least endeavour to weigh the evidence which shall now be laid before him in impartial scales. He must do so perforce, if he would judge rightly: for the matter to be discussed is confessedly very peculiar: in some respects, even unique. Let me convince him at once of the truth of what has been so far spoken. It is a singular circumstance that at the end of eighteen centuries two instances, and but two, should exist of a considerable portion of Scripture left to the mercy, so to speak, of 'Textual Criticism.' Twelve consecutive Verses in the second Gospel--as many consecutive Verses in the fourth--are in this predicament. It is singular, I say, that the Providence which has watched so marvellously over the fortunes of the Deposit,--the Divine Wisdom which has made such ample provision for its security all down the ages, should have so ordered the matter, that these two co-extensive problems have survived to our times to be tests of human sagacity,--trials of human faithfulness and skill. They present some striking features of correspondence, but far more of contrast,--as will presently appear. And yet the most important circumstance of all cannot be too soon mentioned: viz. that both alike have experienced the same calamitous treatment at the hands of some critics. By common consent the most recent editors deny that either set of Verses can have formed part of the Gospel as it proceeded from the hands of its inspired author. How mistaken is this opinion of theirs in respect of the 'Last twelve verses of the Gospel according to St. Mark,' has been already demonstrated in a separate treatise. I must be content in this place to deal in a far less ceremonious manner with the hostile verdict of many critics concerning St. John vii. 53-viii. 11. That I shall be able to satisfy those persons who profess themselves unconvinced by what was offered concerning St. Mark's last twelve verses, I am not so simple as to expect. But I trust that I shall have with me all candid readers who are capable of weighing evidence impartially, and understanding the nature of logical proof, when it is fully drawn out before them,--which indeed is the very qualification that I require of them. And first, the case of the _pericope de adultera_ requires to be placed before the reader in its true bearings. For those who have hitherto discussed it are observed to have ignored certain preliminary considerations which, once clearly apprehended, are all but decisive of the point at issue. There is a fundamental obstacle, I mean, in the way of any attempt to dislodge this portion of the sacred narrative from the context in which it stands, which they seem to have overlooked. I proceed to explain. Sufficient prominence has never yet been given to the fact that in the present discussion the burden of proof rests entirely with those who challenge the genuineness of the Pericope under review. In other words, the question before us is not by any means,--Shall these Twelve Verses be admitted--or, Must they be refused admission--into the Sacred Text? That point has been settled long, long ago. St. John's Twelve verses are in possession. Let those eject them who can. They are known to have occupied their present position for full seventeen hundred years. There never was a time--as far as is known--- when they were not _where_,--and to all intents and purposes _what_--they now are. Is it not evident, that no merely ordinary method of proof,--no merely common argument,--will avail to dislodge Twelve such Verses as these? 'Twelve such Verses,' I say. For it is the extent of the subject-matter which makes the case so formidable. We have here to do with no dubious clause, concerning which ancient testimony is divided; no seeming gloss, which is suspected to have overstepped its proper limits, and to have crept in as from the margin; no importation from another Gospel; no verse of Scripture which has lost its way; no weak amplification of the Evangelical meaning; no tasteless appendix, which encumbers the narrative and almost condemns itself. Nothing of the sort. If it were some inconsiderable portion of Scripture which it was proposed to get rid of by shewing that it is disallowed by a vast amount of ancient evidence, the proceeding would be intelligible. But I take leave to point out that a highly complex and very important incident--as related in twelve consecutive verses of the Gospel--cannot be so dealt with. Squatters on the waste are liable at any moment to be served with a notice of ejectment: but the owner of a mansion surrounded by broad acres which his ancestors are known to have owned before the Heptarchy, may on no account be dispossessed by any such summary process. This--to speak without a figure--is a connected and very striking portion of the sacred narrative:--the description of a considerable incident, complete in itself, full of serious teaching, and of a kind which no one would have ever dared to invent. Those who would assail it successfully must come forward with weapons of a very different kind from those usually employed in textual warfare. It shall be presently shewn that these Twelve Verses hold their actual place by a more extraordinary right of tenure than any other twelve verses which can be named in the Gospel: but it would be premature to enter upon the proof of that circumstance now. I prefer to invite the reader's attention, next to the actual texture of the _pericope de adultera_, by which name (as already explained) the last verse of St. John vii. together with verses 1-11 of ch. viii. are familiarly designated. Although external testimony supplies the sole proof of genuineness, it is nevertheless reasonable to inquire what the verses in question may have to say for themselves. Do they carry on their front the tokens of that baseness of origin which their impugners so confidently seek to fasten upon them? Or do they, on the contrary, unmistakably bear the impress of Truth? The first thing which strikes me in them is that the actual narrative concerning 'the woman taken in adultery' is entirely contained in the last nine of these verses: being preceded by two short paragraphs of an entirely different character and complexion. Let these be first produced and studied: 'and every man went to his own house: but Jesus went to the Mount of Olives.' 'And again, very early in the morning, He presented Himself in the Temple; and all the people came unto Him: and He sat down and taught them.' Now as every one must see, the former of these two paragraphs is unmistakably not the beginning but the end of a narrative. It purports to be the conclusion of something which went before, not to introduce something which comes after. Without any sort of doubt, it is St. John's account of what occurred at the close of the debate between certain members of the Sanhedrin which terminates his history of the last day of the Feast of Tabernacles. The verse in question marks the conclusion of the Feast,--implies in short that all is already finished. Remove it, and the antecedent narrative ends abruptly. Retain it, and all proceeds methodically; while an affecting contrast is established, which is recognized to be strictly in the manner of Scripture[576]. Each one had gone to his home: but the homeless One had repaired to the Mount of Olives. In other words, the paragraph under discussion is found to be an integral part of the immediately antecedent narrative: proves to be a fragment of what is universally admitted to be genuine Scripture. By consequence, itself must needs be genuine also[577]. It is vain for any one to remind us that these two verses are in the same predicament as those which follow: are as ill supported by MS. evidence as the other ten: and must therefore share the same fate as the rest. The statement is incorrect, to begin with; as shall presently be shewn. But, what is even better deserving of attention, since confessedly these twelve verses are either to stand or else to fall together, it must be candidly admitted that whatever begets a suspicion that certain of them, at all events, must needs be genuine, throws real doubt on the justice of the sentence of condemnation which has been passed in a lump upon all the rest. I proceed to call attention to another inconvenient circumstance which some Critics in their eagerness have overlooked. The reader will bear in mind that--contending, as I do, that the entire Pericope under discussion is genuine Scripture which has been forcibly wrenched away from its lawful context,--I began by examining the upper extremity, with a view to ascertaining whether it bore any traces of being a fractured edge. The result is just what might have been anticipated. The first two of the verses which it is the fashion to brand with ignominy were found to carry on their front clear evidence that they are genuine Scripture. How then about the other extremity? Note, that in the oracular Codexes B and [Symbol: Aleph] immediate transition is made from the words 'out of Galilee ariseth no prophet,' in ch. vii. 5a, to the words 'Again therefore Jesus spake unto them, saying,' in ch. viii. 12. And we are invited by all the adverse Critics alike to believe that so the place stood in the inspired autograph of the Evangelist. But the thing is incredible. Look back at what is contained between ch. vii. 37 and 5a, and note--(_a_) That two hostile parties crowded the Temple courts (ver. 40-42): (_b_) That some were for laying violent hands on our Lord (ver. 44): (_c_) That the Sanhedrin, being assembled in debate, were reproaching their servants for not having brought Him prisoner, and disputing one against another[578] (ver. 45-52). How can the Evangelist have proceeded,--'Again therefore Jesus spake unto them, saying, I am the light of the world'? What is it supposed then that St. John meant when he wrote such words? But on the contrary, survey the context in any ordinary copy of the New Testament, and his meaning is perfectly clear. The last great day of the Feast of Tabernacles is ended. It is the morrow and 'very early in the morning.' The Holy One has 'again presented Himself in the Temple' where on the previous night He so narrowly escaped violence at the hands of His enemies, and He teaches the people. While thus engaged,--the time, the place, His own occupation suggesting thoughts of peace and holiness and love,--a rabble rout, headed by the Scribes and Pharisees, enter on the foulest of errands; and we all remember with how little success. Such an interruption need not have occupied much time. The Woman's accusers having departed, our Saviour resumes His discourse which had been broken off. 'Again therefore' it is said in ver. 12, with clear and frequent reference to what had preceded in ver. 2--'Jesus spake unto them, saying, I am the light of the world.' And had not that saying of His reference as well to the thick cloud of moral darkness which His words, a few moments before, had succeeded in dispelling, as to the orb of glory which already flooded the Temple Court with the effulgence of its rising,--His own visible emblem and image in the Heavens?... I protest that with the incident of 'the woman taken in adultery,'--so introduced, so dismissed,--all is lucid and coherent: without those connecting links, the story is scarcely intelligible. These twelve disputed verses, so far from 'fatally interrupting the course of St. John's Gospel, if retained in the text[579],' prove to be even necessary for the logical coherency of the entire context in which they stand. But even that is not all. On close and careful inspection, the mysterious texture of the narrative, no less than its 'edifying and eminently Christian' character, vindicates for the _Pericope de adultera_ a right to its place in the Gospel. Let me endeavour to explain what seems to be its spiritual significancy: in other words, to interpret the transaction. The Scribes and Pharisees bring a woman to our Saviour on a charge of adultery. The sin prevailed to such an extent among the Jews that the Divine enactments concerning one so accused had long since fallen into practical oblivion. On the present occasion our Lord is observed to revive His own ancient ordinance after a hitherto unheard of fashion. The trial by the bitter water, or water of conviction[580], was a species of ordeal, intended for the vindication of innocence, the conviction of guilt. But according to the traditional belief the test proved inefficacious, unless the husband was himself innocent of the crime whereof he accused his wife. Let the provisions of the law, contained in Num. v. 16 to 24, be now considered. The accused Woman having been brought near, and set before the Lord, the priest took 'holy water in an earthen vessel,' and put 'of the dust of the floor of the tabernacle into the water.' Then, with the bitter water that causeth the curse in his hand, he charged the woman by an oath. Next, he wrote the curses in a book and blotted them out with the bitter water; causing the woman to drink the bitter water that causeth the curse. Whereupon if she were guilty, she fell under a terrible penalty,--her body testifying visibly to her sin. If she was innocent, nothing followed. And now, who sees not that the Holy One dealt with His hypocritical assailants, as if they had been the accused parties? Into the presence of incarnate Jehovah verily they had been brought: and perhaps when He stooped down and wrote upon the ground, it was a bitter sentence against the adulterer and adulteress which He wrote. We have but to assume some connexion between the curse which He thus traced 'in the dust of the floor of the tabernacle' and the words which He uttered with His lips, and He may with truth be declared to have 'taken of the dust and put in on the water,' and 'caused them to drink of the bitter water which causeth the curse.' For when, by His Holy Spirit, our great High Priest in His human flesh addressed these adulterers,--what did He but present them with living water[581] 'in an earthen vessel[582]'? Did He not further charge them with an oath of cursing, saying, 'If ye have not gone aside to uncleanness, be ye free from this bitter water: but if ye be defiled'--On being presented with which alternative, did they not, self-convicted, go out one by one? And what else was this but their own acquittal of the sinful woman, for whose condemnation they shewed themselves so impatient? Surely it was 'the water of conviction' ([Greek: to hydôr tou elegmou]) as it is six times called, which _they_ had been compelled to drink; whereupon, 'convicted ([Greek: elegchomenoi]) by their own conscience,' as St. John relates, they had pronounced the other's acquittal. Finally, note that by Himself declining to 'condemn' the accused woman, our Lord also did in effect blot out those curses which He had already written against her in the dust,--when He made the floor of the sanctuary His 'book.' Whatever may be thought of the foregoing exposition--and I am not concerned to defend it in every detail,--on turning to the opposite contention, we are struck with the slender amount of actual proof with which the assailants of this passage seem to be furnished. Their evidence is mostly negative--a proceeding which is constantly observed to attend a bad cause: and they are prone to make up for the feebleness of their facts by the strength of their assertions. But my experience, as one who has given a considerable amount of attention to such subjects, tells me that the narrative before us carries on its front the impress of Divine origin. I venture to think that it vindicates for itself a high, unearthly meaning. It seems to me that it cannot be the work of a fabricator. The more I study it, the more I am impressed with its Divinity. And in what goes before I have been trying to make the reader a partaker of my own conviction. To come now to particulars, we may readily see from its very texture that it must needs have been woven in a heavenly loom. Only too obvious is the remark that the very subject-matter of the chief transaction recorded in these twelve verses, would be sufficient in and by itself to preclude the suspicion that these twelve verses are a spurious addition to the genuine Gospel. And then we note how entirely in St. John's manner is the little explanatory clause in ver. 6,--'This they said, tempting Him, that they might have to accuse Him[583].' We are struck besides by the prominence given in verses 6 and 8 to the act of writing,--allusions to which, are met with in every work of the last Evangelist[584]. It does not of course escape us how utterly beyond the reach of a Western interpolator would have been the insertion of the article so faithfully retained to this hour before [Greek: lithon] in ver. 7. On completing our survey, as to the assertions that the _pericope de adultera_ 'has no right to a place in the text of the four Gospels,'--is 'clearly a Western interpolation, though not Western of the earliest type[585],' (whatever _that_ may mean), and so forth,--we can but suspect that the authors very imperfectly realize the difficulty of the problem with which they have to deal. Dr. Hort finally assures us that 'no accompanying marks would prevent' this portion of Scripture 'from fatally interrupting the course of St. John's Gospel if retained in the text': and when they relegate it accordingly to a blank page at the end of the Gospels within 'double brackets,' in order 'to shew its inferior authority';--we can but read and wonder at the want of perception, not to speak of the coolness, which they display. _Quousque tandem?_ But it is time to turn from such considerations as the foregoing, and to inquire for the direct testimony, which is assumed by recent Editors and Critics to be fatal to these twelve verses. Tischendorf pronounces it 'absolutely certain that this narrative was not written by St. John[586].' One, vastly his superior in judgement (Dr. Scrivener) declares that 'on all intelligent principles of mere Criticism, the passage must needs be abandoned[587].' Tregelles is 'fully satisfied that this narrative is not a genuine part of St. John's Gospel[588].' Alford shuts it up in brackets, and like Tregelles puts it into his footnotes. Westcott and Hort, harsher than any of their predecessors, will not, as we have seen, allow it to appear even at the foot of the page. To reproduce all that has been written in disparagement of this precious portion of God's written Word would be a joyless and an unprofitable task. According to Green, 'the genuineness of the passage cannot be maintained[589].' Hammond is of opinion that 'it would be more satisfactory to separate it from its present context, and place it by itself as an appendix to the Gospel[590].' A yet more recent critic 'sums up,' that 'the external evidence must be held fatal to the genuineness of the passage[591].' The opinions of Bishops Wordsworth, Ellicott, and Lightfoot, shall be respectfully commented upon by-and-by. In the meantime, I venture to join issue with every one of these learned persons. I contend that on all intelligent principles of sound Criticism the passage before us must be maintained to be genuine Scripture; and that without a particle of doubt I cannot even admit that 'it has been transmitted to us under circumstances widely different from those connected with any other passage of Scripture whatever[592].' I contend that it has been transmitted in precisely the same way as all the rest of Scripture, and therefore exhibits the same notes of genuineness as any other twelve verses of the same Gospel which can be named: but--like countless other places--it is found for whatever reason to have given offence in certain quarters: and in consequence has experienced very ill usage at the hands of the ancients and of the moderns also:--but especially of the latter. In other words, these twelve verses exhibit the required notes of genuineness _less conspicuously_ than any other twelve consecutive verses in the same Gospel. But that is all. The one only question to be decided is the following:--On a review of the whole of the evidence,--is it more reasonable to stigmatize these twelve verses as a spurious accretion to the Gospel? Or to admit that they must needs be accounted to be genuine?... I shall shew that they are at this hour supported by a weight of testimony which is absolutely overwhelming. I read with satisfaction that my own convictions were shared by Mill, Matthaei, Adler, Scholz, Vercellone. I have also the learned Ceriani on my side. I should have been just as confident had I stood alone:--such is the imperative strength of the evidence. To begin then. Tischendorf--(who may be taken as a fair sample of the assailants of this passage)--commences by stating roundly that the Pericope is omitted by [Symbol: Aleph]ABCLTX[Symbol: Delta], and about seventy cursives. I will say at once, that no sincere inquirer after truth could so state the evidence. It is in fact not a true statement. A and C are hereabout defective. No longer possible therefore is it to know with certainty what they either did, or did not, contain. But this is not merely all. I proceed to offer a few words concerning Cod. A. Woide, the learned and accurate[593] editor of the Codex Alexandrinus, remarked (in 1785)--'Historia adulterae _videtur_ in hoc codice defuisse.' But this modest inference of his, subsequent Critics have represented as an ascertained fact, Tischendorf announces it as 'certissimum.' Let me be allowed to investigate the problem for myself. Woide's calculation,--(which has passed unchallenged for nearly a hundred years, and on the strength of which it is now-a-days assumed that Cod. A must have exactly resembled Codd. [Symbol: Aleph]B in _omitting_ the _pericope de adultera_,)--was far too roughly made to be of any critical use[594]. Two leaves of Cod. A have been here lost: viz. from the word [Greek: katabainôn] in vi. 50 to the word [Greek: legeis] in viii. 52: a _lacuna_ (as I find by counting the letters in a copy of the ordinary text) of as nearly as possible 8,805 letters,--allowing for contractions, and of course not reckoning St. John vii. 53 to viii. 11. Now, in order to estimate fairly how many letters the two lost leaves actually contained, I have inquired for the sums of the letters on the leaf immediately preceding, and also on the leaf immediately succeeding the hiatus; and I find them to be respectively 4,337 and 4,303: together, 8,640 letters. But this, it will be seen, is insufficient by 165 letters, or eight lines, for the assumed contents of these two missing leaves. Are we then to suppose that one leaf exhibited somewhere a blank space equivalent to eight lines? Impossible, I answer. There existed, on the contrary, a considerable redundancy of matter in at least the second of those two lost leaves. This is proved by the circumstance that the first column on the next ensuing leaf exhibits the unique phenomenon of being encumbered, at its summit, by two very long lines (containing together fifty-eight letters), for which evidently no room could be found on the page which immediately preceded. But why should there have been any redundancy of matter at all? Something extraordinary must have produced it. What if the _Pericope de adultera_, without being actually inserted in full, was recognized by Cod. A? What if the scribe had proceeded as far as the fourth word of St. John viii. 3, and then had suddenly checked himself? We cannot tell what appearance St. John vii. 53-viii. 11 presented in Codex A, simply because the entire leaf which should have contained it is lost. Enough however has been said already to prove that it is incorrect and unfair to throw [Symbol: Aleph]AB into one and the same category,--with a 'certissimum,'--as Tischendorf does. As for L and [Symbol: Delta], they exhibit a vacant space after St. John vii. 52,--which testifies to the consciousness of the copyists that they were leaving out something. These are therefore witnesses _for_,--not witnesses _against_,--the passage under discussion.--X being a Commentary on the Gospel as it was read in Church, of course leaves the passage out.--The only uncial MSS. therefore which _simply_ leave out the pericope, are the three following--[Symbol: Aleph]BT: and the degree of attention to which such an amount of evidence is entitled, has been already proved to be wondrous small. We cannot forget moreover that the two former of these copies enjoy the unenviable distinction of standing alone on a memorable occasion:--they _alone_ exhibit St. Mark's Gospel mutilated in respect of its twelve concluding verses. But I shall be reminded that about seventy MSS. of later date are without the _pericope de adultera_: that the first Greek Father who quotes the pericope is Euthymius in the twelfth century: that Tertullian, Origen, Chrysostom, Cyril, Nonnus, Cosmas, Theophylact, knew nothing of it: and that it is not contained in the Syriac, the Gothic, or the Egyptian versions. Concerning every one of which statements I remark over again that no sincere lover of Truth, supposing him to understand the matter about which he is disputing, could so exhibit the evidence for this particular problem. First, because so to state it is to misrepresent the entire case. Next, because some of the articles of indictment are only half true:--in fact are _untrue_. But chiefly, because in the foregoing enumeration certain considerations are actually suppressed which, had they been fairly stated, would have been found to reverse the issue. Let me now be permitted to conduct this inquiry in my own way. The first thing to be done is to enable the reader clearly to understand what the problem before him actually is. Twelve verses then, which, as a matter of fact, are found dovetailed into a certain context of St. John's Gospel, the Critics insist must now be dislodged. But do the Critics in question prove that they must? For unless they do, there is no help for it but the _pericope de adultera_ must be left where it is. I proceed to shew first, that it is impossible, on any rational principle to dislodge these twelve verses from their actual context.--Next, I shall point out that the facts adduced in evidence and relied on by the assailants of the passage, do not by any means prove the point they are intended to prove; but admit of a sufficient and satisfactory explanation.--Thirdly, it shall be shewn that the said explanation carries with it, and implies, a weight of testimony in support of the twelve verses in dispute, which is absolutely overwhelming.--Lastly, the positive evidence in favour of these twelve verses shall be proved to outweigh largely the negative evidence, which is relied upon by those who contend for their removal. To some people I may seem to express myself with too much confidence. Let it then be said once for all, that my confidence is inspired by the strength of the arguments which are now to be unfolded. When the Author of Holy Scripture supplies such proofs of His intentions, I cannot do otherwise than rest implicit confidence in them. Now I begin by establishing as my first proposition that, (1) _These twelve verses occupied precisely the same position which they now occupy from the earliest period to which evidence concerning the Gospels reaches._ And this, because it is a mere matter of fact, is sufficiently established by reference to the ancient Latin version of St. John's Gospel. We are thus carried back to the second century of our era: beyond which, testimony does not reach. The pericope is observed to stand _in situ_ in Codd. b c e ff^{2} g h j. Jerome (A.D. 385), after a careful survey of older Greek copies, did not hesitate to retain it in the Vulgate. It is freely referred to and commented on by himself[595] in Palestine: while Ambrose at Milan (374) quotes it at least nine times[596]; as well as Augustine in North Africa (396) about twice as often[597]. It is quoted besides by Pacian[598], in the north of Spain (370),--by Faustus[599] the African (400),--by Rufinus[600] at Aquileia (400),--by Chrysologus[601] at Ravenna (433),--by Sedulius[602] a Scot (434). The unknown authors of two famous treatises[603] written at the same period, largely quote this portion of the narrative. It is referred to by Victorius or Victorinus (457),--by Vigilius of Tapsus[604] (484) in North Africa,--by Gelasius[605], bp. of Rome (492),--by Cassiodorus[606] in Southern Italy,--by Gregory the Great[607], and by other Fathers of the Western Church. To this it is idle to object that the authors cited all wrote in Latin. For the purpose in hand their evidence is every bit as conclusive as if they had written in Greek,--from which language no one doubts that they derived their knowledge, through a translation. But in fact we are not left to Latin authorities. [Out of thirty-eight copies of the Bohairic version the _pericope de adultera_ is read in fifteen, but in three forms which will be printed in the Oxford edition. In the remaining twenty-three, it is left out.] How is it intelligible that this passage is thus found in nearly half the copies--except on the hypothesis that they formed an integral part of the Memphitic version? They might have been easily omitted: but how could they have been inserted? Once more. The Ethiopic version (fifth century),--the Palestinian Syriac (which is referred to the fifth century),--the Georgian (probably fifth or sixth century),--to say nothing of the Slavonic, Arabic and Persian versions, which are of later date,--all contain the portion of narrative in dispute. The Armenian version also (fourth-fifth century) originally contained it; though it survives at present in only a few copies. Add that it is found in Cod. D, and it will be seen that in all parts of ancient Christendom this portion of Scripture was familiarly known in early times. But even this is not all. Jerome, who was familiar with Greek MSS. (and who handled none of later date than B and [Symbol: Aleph]), expressly relates (380) that the _pericope de adultera_ 'is found in many copies both Greek and Latin[608].' He calls attention to the fact that what is rendered 'sine peccato' is [Greek: anamartêtos] in the Greek: and lets fall an exegetical remark which shews that he was familiar with copies which exhibited (in ver. 8) [Greek: egraphan enos ekastou autôn tas amartias],--a reading which survives to this day in one uncial (U) and at least eighteen cursive copies of the fourth Gospel[609]. Whence is it--let me ask in passing--that so many Critics fail to see that _positive_ testimony like the foregoing far outweighs the adverse _negative_ testimony of [Symbol: Aleph]BT,--aye, and of AC to boot if they were producible on this point? How comes it to pass that the two Codexes, [Symbol: Aleph] and B, have obtained such a mastery--rather exercise such a tyranny--over the imagination of many Critics as quite to overpower their practical judgement? We have at all events established our first proposition: viz. that from the earliest period to which testimony reaches, the incident of 'the woman taken in adultery' occupied its present place in St. John's Gospel. The Critics eagerly remind us that in four cursive copies (13, 69, 124, 346), the verses in question are found tacked on to the end of St. Luke xxi. But have they then forgotten that 'these four Codexes are derived from a common archetype,' and therefore represent one and the same ancient and, I may add, corrupt copy? The same Critics are reminded that in the same four Codexes [commonly called the Ferrar Group] 'the agony and bloody sweat' (St. Luke xxii. 43, 44) is found thrust into St. Matthew's Gospel between ch. xxvi. 39 and 40. Such licentiousness on the part of a solitary exemplar of the Gospels no more affects the proper place of these or of those verses than the superfluous digits of a certain man of Gath avail to disturb the induction that to either hand of a human being appertain but five fingers, and to either foot but five toes. It must be admitted then that as far back as testimony reaches the passage under discussion stood where it now stands in St. John's Gospel. And this is my first position. But indeed, to be candid, hardly any one has seriously called that fact in question. No, nor do any (except Dr. Hort[610]) doubt that the passage is also of the remotest antiquity. Adverse Critics do but insist that however ancient, it must needs be of spurious origin: or else that it is an afterthought of the Evangelist:--concerning both which imaginations we shall have a few words to offer by-and-by. It clearly follows,--indeed it may be said with truth that it only remains,--to inquire what may have led to its so frequent exclusion from the sacred Text? For really the difficulty has already resolved itself into that. And on this head, it is idle to affect perplexity. In the earliest age of all,--the age which was familiar with the universal decay of heathen virtue, but which had not yet witnessed the power of the Gospel to fashion society afresh, and to build up domestic life on a new and more enduring basis;--at a time when the greatest laxity of morals prevailed, and the enemies of the Gospel were known to be on the look out for grounds of cavil against Christianity and its Author;--what wonder if some were found to remove the _pericope de adultera_ from their copies, lest it should be pleaded in extenuation of breaches of the seventh commandment? The very subject-matter, I say, of St. John viii. 3-11 would sufficiently account for the occasional omission of those nine verses. Moral considerations abundantly explain what is found to have here and there happened. But in fact this is not a mere conjecture of my own. It is the reason assigned by Augustine for the erasure of these twelve verses from many copies of the Gospel[611]. Ambrose, a quarter of a century earlier, had clearly intimated that danger was popularly apprehended from this quarter[612]: while Nicon, five centuries later, states plainly that the mischievous tendency of the narrative was the cause why it had been expunged from the Armenian version[613]. Accordingly, just a few Greek copies are still to be found mutilated in respect of those nine verses only. But in fact the indications are not a few that all the twelve verses under discussion did not by any means labour under the same degree of disrepute. The first three (as I shewed at the outset) clearly belong to a different category from the last nine,--a circumstance which has been too much overlooked. The Church in the meantime for an obvious reason had made choice of St. John vii. 37-viii. 12--the greater part of which is clearly descriptive of what happened at the Feast of Tabernacles--for her Pentecostal lesson: and judged it expedient, besides omitting as inappropriate to the occasion the incident of the woman taken in adultery, to ignore also the three preceding verses;--making the severance begin, in fact, as far back as the end of ch. vii. 52. The reason for this is plain. In this way the allusion to a certain departure at night, and return early next morning (St. John vii. 53: viii. 1), was avoided, which entirely marred the effect of the lection as the history of a day of great and special solemnity,--'the great day of the Feast.' And thus it happens that the gospel for the day of Pentecost was made to proceed directly from 'Search and look: for out of Galilee ariseth no prophet,' in ch. vii. 52,--to 'Then spake Jesus unto them, saying, I am the light of the world,' in ch. viii. 12; with which it ends. In other words, an omission which owed its beginning to a moral scruple was eventually extended for a liturgical consideration; and resulted in severing twelve verses of St. John's Gospel--ch. vii. 53 to viii. 11--from their lawful context. We may now proceed to the consideration of my second proposition, which is (2) _That by the very construction of her Lectionary, the Church in her corporate capacity and official character has solemnly recognised the narrative in question as an integral part of St. John's Gospel, and as standing in its traditional place, from an exceedingly remote time_. Take into your hands at random the first MS. copy of St. John's Gospel which presents itself, and turn to the place in question. Nay, I will instance _all_ the four Evangelia which I call mine,--all the seventeen which belong to Lord Zouch,--all the thirty-nine which Baroness Burdett-Coutts imported from Epirus in 1870-2. Now all these copies--(and nearly each of them represents a different line of ancestry)--are found to contain the verses in question. How did the verses ever get there? But the most extraordinary circumstance of the case is behind. Some out of the Evangelia referred to are observed to have been prepared for ecclesiastical use: in other words, are so rubricated throughout as to shew where, every separate lection had its 'beginning' ([Greek: archê]), and where its 'end' ([Greek: telos]). And some of these lections are made up of disjointed portions of the Gospel. Thus, the lection for Whitsunday is found to have extended from St. John vii. 37 to St. John viii. 12; beginning at the words [Greek: tê eschatê hêmera tê megalê], and ending--[Greek: to phôs tês zôês]: but _over-leaping_ the twelve verses now under discussion: viz. vii. 53 to viii. 11. Accordingly, the word 'over-leap' ([Greek: hyperba]) is written in _all_ the copies after vii. 52,--whereby the reader, having read on to the end of that verse, was directed to skip all that followed down to the words [Greek: kai mêketi hamartane] in ch. viii. 11: after which he found himself instructed to 'recommence' ([Greek: arxai]). Again I ask (and this time does not the riddle admit of only one solution?),--When and how does the reader suppose that the narrative of 'the woman taken in adultery' first found its way into the _middle of the lesson for Pentecost_? I pause for an answer: I shall perforce be told that it never 'found its way' into the lection at all: but having once crept into St. John's Gospel, however that may have been effected, and established itself there, it left those ancient men who devised the Church's Lectionary without choice. They could but direct its omission, and employ for that purpose the established liturgical formula in all similar cases. But first,--How is it that those who would reject the narrative are not struck by the essential foolishness of supposing that twelve fabricated verses, purporting to be an integral part of the fourth Gospel, can have so firmly established themselves in every part of Christendom from the second century downwards, that they have long since become simply ineradicable? Did the Church then, _pro hac vice_, abdicate her function of being 'a witness and a keeper of Holy Writ'? Was she all of a sudden forsaken by the inspiring Spirit, who, as she was promised, should 'guide her into all Truth'? And has she been all down the ages guided into the grievous error of imputing to the disciple whom Jesus loved a narrative of which he knew nothing? For, as I remarked at the outset, this is not merely an assimilated expression, or an unauthorized nominative, or a weakly-supported clause, or any such trifling thing. Although be it remarked in passing, I am not aware of a single such trifling excrescence which we are not able at once to detect and to remove. In other words, this is not at all a question, like the rest, about the genuine text of a passage. Our inquiry is of an essentially different kind, viz. Are these twelve consecutive verses Scripture at all, or not? Divine or human? Which? They claim by their very structure and contents to be an integral part of the Gospel. And such a serious accession to the Deposit, I insist, can neither have 'crept into' the Text, nor have 'crept out' of it. The thing is unexampled,--is unapproached,--is impossible. Above all,--(the reader is entreated to give the subject his sustained attention),--Is it not perceived that the admission involved in the hypothesis before us is fatal to any rational pretence that the passage is of spurious origin? We have got back in thought at least to the third or fourth century of our era. We are among the Fathers and Doctors of the Eastern Church in conference assembled: and they are determining what shall be the Gospel for the great Festival of Pentecost. 'It shall begin' (say they) 'at the thirty-seventh verse of St. John vii, and conclude with the twelfth verse of St. John viii. But so much of it as relates to the breaking up of the Sanhedrin,--to the withdrawal of our Lord to the Mount of Olives,--and to His return next morning to the Temple,--had better not be read. It disturbs the unity of the narrative. So also had the incident of the woman taken in adultery better not be read. It is inappropriate to the Pentecostal Festival.' The Authors of the great Oriental Liturgy therefore admit that they find the disputed verses in their copies: and thus they vouch for their genuineness. For none will doubt that, had they regarded them as a spurious accretion to the inspired page, they would have said so plainly. Nor can it be denied that if in their corporate capacity they had disallowed these twelve verses, such an authoritative condemnation would most certainly have resulted in the perpetual exclusion from the Sacred Text of the part of these verses which was actually adopted as a Lection. What stronger testimony on the contrary can be imagined to the genuineness of any given portion of the everlasting Gospel than that it should have been canonized or recognized as part of Inspired Scripture by the collective wisdom of the Church in the third or fourth century? And no one may regard it as a suspicious circumstance that the present Pentecostal lection has been thus maimed and mutilated in respect of twelve of its verses. There is nothing at all extraordinary in the treatment which St. John vii. 37-viii. 12 has here experienced. The phenomenon is even of perpetual recurrence in the Lectionary of the East,--as will be found explained below[614]. Permit me to suppose that, between the Treasury and Whitehall, the remote descendant of some Saxon thane occupied a small tenement and garden which stood in the very middle of the ample highway. Suppose further, the property thereabouts being Government property, that the road on either side of this estate had been measured a hundred times, and jealously watched, ever since Westminster became Westminster. Well, an act of Parliament might no doubt compel the supposed proprietor of this singular estate to surrender his patrimony; but I submit that no government lawyer would ever think of setting up the plea that the owner of that peculiar strip of land was an impostor. The man might have no title-deeds to produce, to be sure; but counsel for the defendant would plead that neither did he require any. 'This man's title' (counsel would say) 'is--occupation for a thousand years. His evidences are--the allowance of the State throughout that long interval. Every procession to St. Stephen's--every procession to the Abbey--has swept by defendant's property--on this side of it and on that,--since the days of Edward the Confessor. And if my client refuses to quit the soil, I defy you--except by violence--to get rid of him.' In this way then it is that the testimony borne to these verses by the Lectionary of the East proves to be of the most opportune and convincing character. The careful provision made for passing by the twelve verses in dispute:--the minute directions which fence those twelve verses off on this side and on that, directions issued we may be sure by the highest Ecclesiastical authority, because recognized in every part of the ancient Church,--not only establish them effectually in their rightful place, but (what is at least of equal importance) fully explain the adverse phenomena which are ostentatiously paraded by adverse critics; and which, until the clue has been supplied, are calculated to mislead the judgement. For now, for the first time, it becomes abundantly plain why Chrysostom and Cyril, in publicly commenting on St. John's Gospel, pass straight from ch. vii. 52 to ch. viii. 12. Of course they do. Why should they,--how could they,--comment on what was not publicly read before the congregation? The same thing is related (in a well-known 'scholium') to have been done by Apolinarius and Theodore of Mopsuestia. Origen also, for aught I care,--though the adverse critics have no right to claim him, seeing that his commentary on all that part of St. John's Gospel is lost;--but Origen's name, as I was saying, for aught I care, may be added to those who did the same thing. A triumphant refutation of the proposed inference from the silence of these many Fathers is furnished by the single fact that Theophylact must also be added to their number. Theophylact, I say, ignores the _pericope de adultera_--passes it by, I mean,--exactly as do Chrysostom and Cyril. But will any one pretend that Theophylact,--writing in A.D. 1077,--did not know of St. John vii. 53-viii. 11? Why, in nineteen out of every twenty copies within his reach, the whole of those twelve verses must have been to be found. The proposed inference from the silence of certain of the Fathers is therefore invalid. The argument _e silentio_--always an insecure argument,--proves inapplicable in this particular case. When the antecedent facts have been once explained, all the subsequent phenomena become intelligible. But a more effectual and satisfactory reply to the difficulty occasioned by the general silence of the Fathers, remains to be offered. There underlies the appeal to Patristic authority an opinion,--not expressed indeed, yet consciously entertained by us all,--which in fact gives the appeal all its weight and cogency, and which must now by all means be brought to the front. The fact that the Fathers of the Church were not only her Doctors and Teachers, but also the living voices by which alone her mind could be proclaimed to the world, and by which her decrees used to be authoritatively promulgated;--this fact, I say, it is which makes their words, whenever they deliver themselves, so very important: their approval, if they approve, so weighty; their condemnation, if they condemn, so fatal. But then, in the present instance, they do not condemn. They neither approve nor condemn. They simply say nothing. They are silent: and in what precedes, I have explained the reason why. We wish it had been otherwise. We would give a great deal to persuade those ancient oracles to speak on the subject of these twelve verses: but they are all but inexorably silent. Nay, I am overstating the case against myself. Two of the greatest Fathers (Augustine and Ambrose) actually do utter a few words; and they are to the effect that the verses are undoubtedly genuine:--'Be it known to all men' (they say) 'that this passage _is_ genuine: but the nature of its subject-matter has at once procured its ejection from MSS., and resulted in the silence of Commentators.' The most learned of the Fathers in addition practically endorses the passage; for Jerome not only leaves it standing in the Vulgate where he found it in the Old Latin version, but relates that it was supported by Greek as well as Latin authorities. To proceed however with what I was about to say. It is the authoritative sentence of the Church then on this difficult subject that we desiderate. We resorted to the Fathers for that: intending to regard any quotations of theirs, however brief, as their practical endorsement of all the twelve verses: to infer from their general recognition of the passage, that the Church in her collective capacity accepted it likewise. As I have shewn, the Fathers decline, almost to a man, to return any answer. But,--Are we then without the Church's authoritative guidance on this subject? For this, I repeat, is the only thing of which we are in search. It was only in order to get at this that we adopted the laborious expedient of watching for the casual utterances of any of the giants of old time. Are we, I say, left without the Church's opinion? Not so, I answer. The reverse is the truth. The great Eastern Church speaks out on this subject in a voice of thunder. In all her Patriarchates, as far back as the written records of her practice reach,--and they reach back to the time of those very Fathers whose silence we felt to be embarrassing,--the Eastern Church has selected nine out of these twelve verses to be the special lesson for October 8. A more significant circumstance it would be impossible to adduce in evidence. Any pretence to fasten a charge of spuriousness on a portion of Scripture so singled out by the Church for honour, were nothing else but monstrous. It would be in fact to raise quite a distinct issue: viz. to inquire what amount of respect is due to the Church's authority in determining the authenticity of Scripture? I appeal not to an opinion, but to _a fact_: and that fact is, that though the Fathers of the Church for a very sufficient reason are very nearly silent on the subject of these twelve verses, the Church herself has spoken with a voice of authority so loud that none can affect not to hear it: so plain, that it cannot possibly be misunderstood. And let me not be told that I am hereby setting up the Lectionary as the true standard of appeal for the Text of the New Testament: still less let me be suspected of charging on the collective body of the faithful whatever irregularities are discoverable in the Codexes which were employed for the public reading of Scripture. Such a suspicion could only be entertained by one who has hitherto failed to apprehend the precise point just now under consideration. We are not examining the text of St. John vii. 53-viii. 11. We are only discussing whether those twelve verses _en bloc_ are to be regarded as an integral part of the fourth Gospel, or as a spurious accretion to it. And that is a point on which the Church in her corporate character must needs be competent to pronounce; and in respect of which her verdict must needs be decisive. She delivered her verdict in favour of these twelve verses, remember, at a time when her copies of the Gospels were of papyrus as well as 'old uncials' on vellum.--Nay, before 'old uncials' on vellum were at least in any general use. True, that the transcribers of Lectionaries have proved themselves just as liable to error as the men who transcribed Evangelia. But then, it is incredible that those men forged the Gospel for St. Pelagia's day: impossible, if it were a forgery, that the Church should have adopted it. And it is the significancy of the Church having adopted the _pericope de adultera_ as the lection for October 8, which has never yet been sufficiently attended to: and which I defy the Critics to account for on any hypothesis but one: viz. that the pericope was recognized by the ancient Eastern Church as an integral part of the Gospel. Now when to this has been added what is implied in the rubrical direction that a ceremonious respect should be shewn to the Festival of Pentecost by dropping the twelve verses, I submit that I have fully established my second position, viz. That by the very construction of her Lectionary the Church in her corporate capacity and official character has solemnly recognized the narrative in question, as an integral part of St. John's Gospel, and as standing in its traditional place, from an exceedingly remote time. For,--(I entreat the candid reader's sustained attention),--the circumstances of the present problem altogether refuse to accommodate themselves to any hypothesis of a spurious original for these verses; as I proceed to shew. Repair in thought to any collection of MSS. you please; suppose to the British Museum. Request to be shewn their seventy-three copies of St. John's Gospel, and turn to the close of his seventh chapter. At that particular place you will find, in sixty-one of these copies, these twelve verses: and in thirty-five of them you will discover, after the words [Greek: Prophêtês ek tês Galilaias ouk eg.] a rubrical note to the effect that 'on Whitsunday, these twelve verses are to be dropped; and the reader is to go on at ch. viii. 12.' What can be the meaning of this respectful treatment of the Pericope in question? How can it ever have come to pass that it has been thus ceremoniously handled all down the ages? Surely on no possible view of the matter but one can the phenomenon just now described be accounted for. Else, will any one gravely pretend to tell me that at some indefinitely remote period, (1) These verses were fabricated: (2) Were thrust into the place they at present occupy in the sacred text: (3) Were unsuspectingly believed to be genuine by the Church; and in consequence of which they were at once passed over by her direction on Whitsunday as incongruous, and appointed by the Church to be read on October 8, as appropriate to the occasion? (3) But further. How is it proposed to explain why _one_ of St. John's after-thoughts should have fared so badly at the Church's hands;--another, so well? I find it suggested that perhaps the subject-matter may sufficiently account for all that has happened to the _pericope_ de adultera: And so it may, no doubt. But then, once admit _this_, and the hypothesis under consideration becomes simply nugatory: fails even to _touch_ the difficulty which it professes to remove. For if men were capable of thinking scorn of these twelve verses when they found them in the 'second and improved edition of St. John's Gospel,' why may they not have been just as irreverent in respect of the same verses, when they appeared in the _first_ edition? How is it one whit more probable that every Greek Father for a thousand years should have systematically overlooked the twelve verses in dispute when they appeared in the second edition of St. John's Gospel, than that the same Fathers should have done the same thing when they appeared in the first[615]? (4) But the hypothesis is gratuitous and nugatory: for it has been invented in order to account for the phenomenon that whereas twelve verses of St. John's Gospel are found in the large majority of the later Copies,--the same verses are observed to be absent from all but one of the five oldest Codexes. But how, (I wish to be informed,) is that hypothesis supposed to square with these phenomena? It cannot be meant that the 'second edition' of St. John did not come abroad until after Codd. [Symbol: Aleph]ABCT were written? For we know that the old Italic version (a document of the second century) contains all the three portions of narrative which are claimed for the second edition. But if this is not meant, it is plain that some further hypothesis must be invented in order to explain why certain Greek MSS. of the fourth and fifth centuries are without the verses in dispute. And this fresh hypothesis will render that under consideration (as I said) nugatory and shew that it was gratuitous. What chiefly offends me however in this extraordinary suggestion is its _irreverence_. It assumes that the Gospel according to St. John was composed like any ordinary modern book: capable therefore of being improved in the second edition, by recension, addition, omission, retractation, or what not. For we may not presume to limit the changes effected in a second edition. And yet the true Author of the Gospel is confessedly God the Holy Ghost: and I know of no reason for supposing that His works are imperfect when they proceed forth from His Hands. The cogency of what precedes has in fact weighed so powerfully with thoughtful and learned Divines that they have felt themselves constrained, as their last resource, to cast about for some hypothesis which shall at once account for the absence of these verses from so many copies of St. John's Gospel, and yet retain them for their rightful owner and author,--St. John. Singular to relate, the assumption which has best approved itself to their judgement has been, that there must have existed two editions of St. John's Gospel,--the earlier edition without, the later edition with, the incident under discussion. It is I presume, in order to conciliate favour to this singular hypothesis, that it has been further proposed to regard St. John v. 3, 4 and the whole of St. John xxi, (besides St. John vii. 53-viii. 11), as after-thoughts of the Evangelist. 1. But this is unreasonable: for nothing else but _the absence_ of St. John vii. 53-viii. 11, from so many copies of the Gospel has constrained the Critics to regard those verses with suspicion. Whereas, on the contrary, there is not known to exist a copy in the world which omits so much as a single verse of chap. xxi. Why then are we to assume that the whole of that chapter was away from the original draft of the Gospel? Where is the evidence for so extravagant an assumption? 2. So, concerning St. John v. 3, 4: to which there really attaches no manner of doubt, as I have elsewhere shewn[616]. Thirty-two precious words in that place are indeed omitted by [Symbol: Aleph]BC: twenty-seven by D. But by this time the reader knows what degree of importance is to be attached to such an amount of evidence. On the other hand, they are found in _all other copies_: are vouched for by the Syriac[617] and the Latin versions: in the Apostolic Constitutions, by Chrysostom, Cyril, Didymus, and Ammonius, among the Greeks,--by Tertullian, Ambrose, Jerome, Augustine among the Latins. Why a passage so attested is to be assumed to be an after-thought of the Evangelist has never yet been explained: no, nor ever will be. (5) Assuming, however, just for a moment the hypothesis correct for argument's sake, viz. that in the second edition of St. John's Gospel the history of the woman taken in adultery appeared for the first time. Invite the authors of that hypothesis to consider what follows. The discovery that five out of six of the oldest uncials extant (to reckon here the fragment T) are without the verses in question; which yet are contained in ninety-nine out of every hundred of the despised cursives:--what other inference can be drawn from such premisses, but that the cursives fortified by other evidence are by far the more trustworthy witnesses of what St. John in his old age actually entrusted to the Church's keeping? [The MS. here leaves off, except that a few pencilled words are added in an incomplete form. I have been afraid to finish so clever and characteristic an essay.] FOOTNOTES: [576] Compare 1 Sam. xxiv. 22:--'And Saul went home: _but David and his men gat them up into the hold_.' 1 Kings xviii. 42:--'So Ahab went up to eat and to drink: _and Elijah went up to the top of Carmel, and he cast himself down upon the earth, and put his face between his knees_.' Esther iii. 15:--'And the king and Haman sat down to drink; _but the city of Shushan was perplexed_.' Such are the idioms of the Bible. [577] Ammonius (Cord. Cat. p. 216), with evident reference to it, remarks that our Lord's words in verses 37 and 38 were intended as a _viaticum_ which all might take home with them, at the close of this, 'the last, the great day of the feast.' [578] So Eusebius:--- [Greek: Ote kata to auto synachthentes hoi tôn Ioudaiôn ethnous archontes epi tês Hierousalêm, synedrion epoiêsanto kai skepsin opôs auton apolesôsin en hô hoi men thanaton autou katepsêphisanto; heteroi de antelegon, ôs ho Nikodêmos, k.t.l.] (in Psalmos, p. 230 a). [579] Westcott and Hort's prefatory matter (1870) to their revised Text of the New Testament, p. xxvii. [580] So in the LXX. See Num. v. 11-31. [581] Ver. 17. So the LXX. [582] 2 Cor. iv. 7: v. 1. [583] Compare ch. vi. 6, 71: vii. 39: xi. 13, 51: xii. 6, 33: xiii. 11, 28: xxi. 19. [584] Consider ch. xix. 19, 20, 21, 22: xx. 30, 31: xxi. 24, 25.--1 John i. 4: ii. 1, 7, 8, 12, 13, 14, 21, 26: v. 13.--2 John 5, 12.--3 John 9, 13.--Rev. _passim_, especially i. 11, 19: ii. 1, &c.: x. 4: xiv. 13: xvii. 8: xix. 9: xx. 12, 15: xxi. 5, 27: xxii. 18, 19. [585] Westcott and Hort, ibid. pp. xxvii, xxvi. [586] Novum Testamentum, 1869, p. 829. [587] Plain Introduction, 1894, ii. 364. [588] Printed Texts, 1854, p. 341. [589] Developed Criticism, p. 82. [590] Outlines, &c., p. 103. [591] Nicholson's Gospel according to the Hebrews, p. 141. [592] Scrivener, ut supra, ii. 368. [593] I insert this epithet on sufficient authority. Mr. Edw. A. Guy, an intelligent young American,--himself a very accurate observer and a competent judge,--collated a considerable part of Cod. A in 1875, and assured me that he scarcely ever found any discrepancy between the Codex and Woide's reprint. One instance of _italicism_ was in fact all that had been overlooked in the course of many pages. [594] It is inaccurate also. His five lines contain eight mistakes. Praefat. p. xxx, § 86. [595] ii. 630, addressing Rufinus, A.D. 403. Also ii. 748-9. [596] i. 291, 692, 707, 1367: ii. 668, 894, 1082: iii. 892-3, 896-7. [597] i. 30: ii. 527, 529-30: iii^{1}. 774: iii^{2}. 158, 183, 531-2 (where he quotes the place largely and comments upon it): iv. 149, 466 (largely quoted), 1120: v. 80, 1230 (largely quoted in both places): vi. 407, 413: viii. 377, 574. [598] Pacian (A.D. 372) refers the Novations to the narrative as something which all men knew. 'Nolite in Evangelio legere quod pepercerit Dominus etiam adulterae confitenti, quam nemo damnarat?' Pacianus, Op. Epist. iii. Contr. Novat. (A.D. 372). _Ap._ Galland. vii. 267. [599] _Ap._ Augustin. viii. 463. [600] In his translation of Eusebius. Nicholson, p. 53. [601] Chrysologus, A.D. 433, Abp. of Ravenna. Venet. 1742. He mystically explains the entire incident. Serm. cxv. § 5. [602] Sedulius (A.D. 435) makes it the subject of a poem, and devotes a whole chapter to it. _Ap._ Galland. ix. 553 and 590. [603] 'Promiss.' De Promissionibus dimid. temp. (saec. iv). Quotes viii. 4, 5, 9. P. 2, c. 22, col. 147 b. Ignot. Auct., De Vocatione omnium Gentium (circa, A.D. 440), _ap._ Opp. Prosper. Aquit. (1782), i. p. 460-1:--'Adulteram ex legis constitutione lapidandam ... liberavit ... cum executores praecepti de conscientiis territi, trementem ream sub illius iudicio reliquissent.... Et inclinatus, id est ad humana dimissus ... "digito scribebat in terram," ut legem mandatorum per gratiae decreta vacuaret,' &c. [604] Wrongly ascribed to Idacius. [605] Gelasius P. A.D. 492. Conc. iv. 1235. Quotes viii. 3, 7, 10, 11. [606] Cassiodorus, A.D. 514. Venet. 1729. Quotes viii. 11. See ii. p. 96, 3, 5-180. [607] Dialogues, xiv. 15. [608] ii. 748:--In evangelio secundum Ioannem in multis et Graecis et Latinis codicibus invenitur de adultera muliere, quae accusata est apud Dominum. [609] [Greek: henos hekastou autôn tas hamartias]. Ev. 95, 40, 48, 64, 73, 100, 122, 127, 142, 234, 264, 267, 274, 433, 115, 121, 604, 736. [610] Appendix, p. 88. [611] vi. 407:--Sed hoc videlicet infidelium sensus exhorret, ita ut nonnulli modicae fidei vel potius inimici verae fidei, (credo metuentes peccandi impunitatem dari mulieribus suis), illud quod de adulterae indulgentia Dominus fecit, auferrent de codicibus suis: quasi permissionem peccandi tribuerit qui dixit, 'Iam deinceps noli peccare;' aut ideo non debuerit mulier a medico Deo illius peccati remissione sanari, ne offenderentur insani. De coniug. adult. ii. cap. 7. i. 707:--Fortasse non mediocrem scrupulum movere potuit imperitis Evangelii lectio, quae decursa est, in quo advertistis adulteram Christo oblatam, eamque sine damnatione dimissam. Nam profecto si quis en auribus accipiat otiosis, incentivum erroris incurrit, cum leget quod Deus censuerit adulterium non esse damnandum. [612] Epist. 58. Quid scribebat? nisi illud Propheticum (Jer. xxii. 29-30), _Terra, terra, scribe hos vivos abdicatos_. [613] Constt. App. (Gen. in. 49). Nicon (Gen. iii. 250). I am not certain about these two references. [614] Two precious verses (viz. the forty-third and forty-fourth) used to be omitted from the lection for Tuesday before Quinquagesima,--viz. St. Luke xxii. 39-xxiii. 1. The lection for the preceding Sabbath (viz. St. Luke xxi. 8-36) consisted of only the following verses,--ver. 8, 9, 25-27, 33-36. All the rest (viz. verses 10-24 and 28-32) was omitted. On the ensuing Thursday, St. Luke xxiii was handled in a similar style: viz. ver. 1-31, 33, 44-56 alone were read,--all the other verses being left out. On the first Sabbath after Pentecost (All Saints'), the lesson consisted of St. Matt. x. 32, 33, 37-38: xix. 27-30. On the fifteenth Sabbath after Pentecost, the lesson was St. Matt. xxiv. 1-9, 13 (leaving out verses 10, 11, 12). On the sixteenth Sabbath after Pentecost, the lesson was St. Matt. xxiv. 34-37, 42-44 (leaving out verses 38-41). On the sixth Sabbath of St. Luke,--the lesson was ch. viii. 26-35 followed by verses 38 and 39. [615] 'This celebrated paragraph ... was probably not contained in the first edition of St. John's Gospel but added at the time when his last chapter was annexed to what had once been the close of his narrative,--xx. 30, 31.' Scrivener's Introduction to Cod. D, p. 50. [616] In an unpublished paper. [617] It is omitted in some MSS. of the Peshitto. APPENDIX II. CONFLATION AND THE SO-CALLED NEUTRAL TEXT. Some of the most courteous of our critics, in reviewing the companion volume to this, have expressed regret that we have not grappled more closely than we have done with Dr. Hort's theory. I have already expressed our reasons. Our object has been to describe and establish what we conceive to be the true principles of Sacred Textual Science. We are concerned only in a secondary degree with opposing principles. Where they have come in our way, we have endeavoured to remove them. But it has not entered within our design to pursue them into their fastnesses and domiciles. Nevertheless, in compliance with a request which is both proper and candid, I will do what I can to examine with all the equity that I can command an essential part of Dr. Hort's system, which appears to exercise great influence with his followers. § 1. CONFLATION. Dr. Hort's theory of 'Conflation' may be discovered on pp. 93-107. The want of an index to his Introduction, notwithstanding his ample 'Contents,' makes it difficult to collect illustrations of his meaning from the rest of his treatise. Nevertheless, the effect of Conflation appears to be well described in his words on p. 133:--'Now however the three great lines were brought together, and made to contribute to a text different from all.' In other words, by means of a combination of the Western, Alexandrian, and 'Neutral' Texts--'the great lines of transmission ... to all appearance exclusively divergent,'--the 'Syrian' text was constructed in a form different from any one and all of the other three. Not that all these three were made to contribute on every occasion. We find (p. 93) Conflation, or Conflate Readings, introduced as proving the 'posteriority of Syrian to Western ... and other ... readings.' And in the analysis of eight passages, which is added, only in one case (St. Mark viii. 26) are more than two elements represented, and in that the third class consists of 'different conflations' of the first and second[618]. Perhaps I may present Dr. Hort's theory under the form of a diagram:-- Western Readings. Other Readings. | | --------------------- | Syrian Text. Our theory is the converse in main features to this. We utterly repudiate the term 'Syrian' as being a most inadequate and untrue title for the Text adopted and maintained by the Catholic Church with all her intelligence and learning, during nearly fifteen centuries according to Dr. Hort's admission: and we claim from the evidence that the Traditional Text of the Gospels, under the true name, is that which came fresh from the pens of the Evangelists; and that all variations from it, however they have been entitled, are nothing else than corrupt forms of the original readings. Our diagram in rough presentation will therefore assume this character:-- Traditional Text.--|- |-Western Readings. |-w |-x |-y |-z |-etc. |-Alexandrian Readings. It should be added, that w, x, y, z, &c., denote forms of corruption. We do not recognize the 'Neutral' at all, believing it to be a Caesarean combination or recension, made from previous texts or readings of a corrupt character. The question is, which is the true theory, Dr. Hort's or ours? The general points that strike us with reference to Dr. Hort's theory are:-- (1) That it is very vague and indeterminate in nature. Given three things, of which X includes what is in Y and Z, upon the face of the theory either X may have arisen by synthesis from Y and Z, or X and Z may owe their origin by analysis to X. (2) Upon examination it is found that Dr. Hort's arguments for the posteriority of D are mainly of an internal character, and are loose and imaginative, depending largely upon personal or literary predilections. (3) That it is exceedingly improbable that the Church of the fourth and fifth centuries, which in a most able period had been occupied with discussions on verbal accuracy, should have made the gross mistake of adopting (what was then) a modern concoction from the original text of the Gospels, which had been written less than three or four centuries before; and that their error should have been acknowledged as truth, and perpetuated by the ages that succeeded them down to the present time. But we must draw nearer to Dr. Hort's argument. He founds it upon a detailed examination of eight passages, viz. St. Mark vi. 33; viii. 26; ix. 38; ix. 49; St. Luke ix. 10; xi. 54; xii. 18; xxiv. 53. 1. Remark that eight is a round and divisible number. Did the author decide upon it with a view of presenting two specimens from each Gospel? To be sure, he gives four from the first two, and four from the two last, only that he confines the batches severally to St. Mark and St. Luke. Did the strong style of St. Matthew, with distinct meaning in every word, yield no suitable example for treatment? Could no passage be found in St. John's Gospel, where not without parallel, but to a remarkable degree, extreme simplicity of language, even expressed in alternative clauses, clothes soaring thought and philosophical acuteness? True, that he quotes St. John v. 37 as an instance of Conflation by the Codex Bezae which is anything but an embodiment of the Traditional or 'Syrian' Text, and xiii. 24 which is similarly irrelevant. Neither of these instances therefore fill up the gap, and are accordingly not included in the selected eight. What can we infer from this presentment, but that 'Conflation' is probably not of frequent occurrence as has been imagined, but may indeed be--to admit for a moment its existence--nothing more than an occasional incident? For surely, if specimens in St. Matthew and St. John had abounded to his hand, and accordingly 'Conflation' had been largely employed throughout the Gospels, Dr. Hort would not have exercised so restricted, and yet so round a choice. 2. But we must advance a step further. Dean Burgon as we have seen has calculated the differences between B and the Received Text at 7,578, and those which divide [Symbol: Aleph] and the Received Text as reaching 8,972. He divided these totals respectively under 2,877 and 3,455 omissions, 556 and 839 additions, 2,098 and 2,299 transpositions, and 2,067 and 2,379 substitutions and modifications combined. Of these classes, it is evident that Conflation has nothing to do with Additions or Transpositions. Nor indeed with Substitutions, although one of Dr. Hort's instances appears to prove that it has. Conflation is the combination of two (or more) different expressions into one. If therefore both expressions occur in one of the elements, the Conflation has been made beforehand, and a substitution then occurs instead of a conflation. So in St. Luke xii. 18, B, &c, read [Greek: ton siton kai ta agatha mou] which Dr. Hort[619] considers to be made by Conflation into [Greek: ta genêmata mou kai ta agatha mou], because [Greek: ta genêmata mou] is found in Western documents. The logic is strange, but as Dr. Hort has claimed it, we must perhaps allow him to have intended to include with this strange incongruity some though not many Substitutions in his class of instances, only that we should like to know definitely what substitutions were to be comprised in this class. For I shrewdly suspect that there were actually none. Omissions are now left to us, of which the greater specimens can hardly have been produced by Conflation. How, for instance, could you get the last Twelve Verses of St. Mark's Gospel, or the Pericope de Adultera, or St. Luke xxii. 43-44, or any of the rest of the forty-five whole verses in the Gospels upon which a slur is cast by the Neologian school? Consequently, the area of Conflation is greatly reduced. And I venture to think, that supposing for a moment the theory to be sound, it could not account for any large number of variations, but would at the best only be a sign or symptom found every now and then of the derivation attributed to the Received Text. 3. But we must go on towards the heart of the question. And first to examine Dr. Hort's eight instances. Unfortunately, the early patristic evidence on these verses is scanty. We have little evidence of a direct character to light up the dark sea of conjecture. (1) St. Mark (vi. 22) relates that on a certain occasion the multitude, when they beheld our Saviour and his disciples on their way in a ship crossing to the other side of the lake, ran together ([Greek: synedramon]) from all their cities to the point which He was making for ([Greek: ekei]), and arrived there before the Lord and His followers ([Greek: proêlthon autous]), and on His approach came in a body to Him ([Greek: synêlthon pros auton]). And on disembarking ([Greek: kai exelthôn]), i.e. ([Greek: ek tou ploiou], ver. 32), &c. It should be observed, that it was only the Apostles who knew that His ultimate object was 'a desert place' (ver. 31, 30): the indiscriminate multitude could only discern the bay or cape towards which the boat was going: and up to what I have described as the disembarkation (ver. 34), nothing has been said of His movements, except that He was in the boat upon the lake. The account is pictorial. We see the little craft toiling on the lake, the people on the shores running all in one direction, and on their reaching the heights above the place of landing watching His approach, and then descending together to Him to the point where He is going to land. There is nothing weak or superfluous in the description. Though condensed (what would a modern history have made of it?), it is all natural and in due place. Now for Dr. Hort. He observes that one clause ([Greek: kai proêlthon autous]) is attested by B[Symbol: Aleph] and their followers; another ([Greek: kai synêlthon autou] or [Greek: êlthon autou], which is very different from the 'Syrian' [Greek: synêlthon pros auton]) by some Western documents; and he argues that the entire form in the Received Text, [Greek: kai proêlthon autous, kai synêlthon pros auton], was formed by Conflation from the other two. I cannot help observing that it is a suspicious mark, that even in the case of the most favoured of his chosen examples he is obliged to take such a liberty with one of his elements of Conflation as virtually to doctor it in order to bring it strictly to the prescribed pattern. When we come to his arguments he candidly admits, that 'it is evident that either [Symbol: delta] (the Received Text) is conflate from [Symbol: alpha] (B[Symbol: Aleph]) and [Symbol: beta] (Western), or [Symbol: alpha] and [Symbol: beta] are independent simplifications of [Symbol: delta]'; and that 'there is nothing in the sense of [Symbol: delta] that would tempt to alteration,' and that 'accidental' omission of one or other clause would 'be easy.' But he argues with an ingenuity that denotes a bad cause that the difference between [Greek: autou] and [Greek: pros auton] is really in his favour, chiefly because [Greek: autou] would very likely _if_ it had previously existed been changed into [Greek: pros auton]--which no one can doubt; and that '[Greek: synêlthon pros auton] is certainly otiose after [Greek: synedramon ekei],' which shews that he did not understand the whole meaning of the passage. His argument upon what he terms 'Intrinsic Probability' leads to a similar inference. For simply [Greek: exelthôn] cannot mean that 'He "came out" of His retirement in some sequestered nook to meet them,' such a nook being not mentioned by St. Mark, whereas [Greek: ploion] is; nor can [Greek: ekei] denote 'the desert region.' Indeed the position of that region or nook was known before it was reached solely to our Lord and His Apostles: the multitude was guided only by what they saw, or at least by vague surmise. Accordingly, Dr. Hort's conclusion must be reversed. 'The balance of Internal Evidence of Readings, alike from Transcriptional and from Intrinsic Probability, is decidedly' _not_ 'in favour of [Symbol: delta] from [Symbol: alpha] and [Symbol: beta],' _but_ 'of [Symbol: alpha] and [Symbol: beta] from [Symbol: delta].' The reading of the Traditional Text is the superior both as regards the meaning, and as to the probability of its pre-existence. The derivation of the two others from that is explained by that besetting fault of transcribers which is termed Omission. Above all, the Traditional reading is proved by a largely over-balancing weight of evidence. (2) 'To examine other passages equally in detail would occupy too much space.' So says Dr. Hort: but we must examine points that require attention. St. Mark viii. 26. After curing the blind man outside Bethsaida, our Lord in that remarkable period of His career directed him, according to the Traditional reading, ([Symbol: alpha]) neither to enter into that place, [Greek: mêde eis tên kômên eiselthês], nor ([Symbol: beta]) to tell what had happened to any inhabitant of Bethsaida ([Greek: mêde eipês tini en tê kômê]). Either some one who did not understand the Greek, or some matter-of-fact and officious scholar, or both, thought or maintained that [Greek: tini en tê kômê] must mean some one who was at the moment actually in the place. So the second clause got to be omitted from the text of B[Symbol: Aleph], who are followed only by one cursive and a half (the first reading of 1 being afterwards corrected), and the Bohairic version, and the Lewis MS. The Traditional reading is attested by ACN[Symbol: Sigma] and thirteen other Uncials, all Cursives except eight, of which six with [Symbol: Phi] read a consolidation of both clauses, by several versions, and by Theophylact (i. 210) who is the only Father that quotes the place. This evidence ought amply to ensure the genuineness of this reading. But what says Dr. Hort? 'Here [Symbol: alpha] is simple and vigorous, and it is unique in the New Testament: the peculiar [Greek: Mêde] has the terse force of many sayings as given by St. Mark, but the softening into [Greek: Mê] by [Symbol: Aleph]* shews that it might trouble scribes.' It is surely not necessary to controvert this. It may be said however that [Symbol: alpha] is bald as well as simple, and that the very difficulty in [Symbol: beta] makes it probable that that clause was not invented. To take [Greek: tini en tê kômê] Hebraistically for [Greek: tini tôn en tê kômê], like the [Greek: tis en hymin] of St. James v. 19[620], need not trouble scholars, I think. Otherwise they can follow Meyer, according to Winer's Grammar (II. 511), and translate the second [Greek: mêde] _nor even_. At all events, this is a poor pillar to support a great theory. (3) St. Mark ix. 38. 'Master, we saw one casting out devils in Thy name, ([Symbol: beta]) who doth not follow us, and we forbad him ([Symbol: alpha]) because he followeth not us.' Here the authority for [Symbol: alpha] is [Symbol: Aleph]BCL[Symbol: Delta], four Cursives, f, Bohairic, Peshitto, Ethiopic, and the Lewis MS. For [Symbol: beta] there are D, two Cursives, all the Old Latin but f and the Vulgate. For the Traditional Text, i.e. the whole passage, A[Symbol: Phi][Symbol: Sigma]N + eleven Uncials, all the Cursives but six, the Harkleian (yet obelizes [Symbol: alpha]) and Gothic versions, Basil (ii. 252), Victor of Antioch (Cramer, Cat. i. 365), Theophylact (i. 219): and Augustine quotes separately both omissions ([Symbol: alpha] ix. 533, and [Symbol: beta] III. ii. 153). No other Fathers, so far as I can find, quote the passage. Dr. Hort appears to advance no special arguments on his side, relying apparently upon the obvious repetition. In the first part of the verse, St. John describes the case of the man: in the second he reports for our Lord's judgement the grounds of the prohibition which the Apostles gave him. Is it so certain that the original text of the passage contained only the description, and omitted the reason of the prohibition as it was given to the non-follower of our Lord? To me it seems that the simplicity of St. Mark's style is best preserved by the inclusion of both. The Apostles did not curtly forbid the man: they treated him with reasonableness, and in the same spirit St. John reported to his Master all that occurred. Besides this, the evidence on the Traditional side is too strong to admit of it not being the genuine reading. (4) St. Mark ix. 49. 'For ([Symbol: alpha]) every one shall be salted with fire, ([Symbol: beta]) and every sacrifice shall be salted with salt.' The authorities are-- [Symbol: alpha]. [Symbol: Aleph]BL[Symbol: Delta], fifteen Cursives, some MSS. of the Bohairic, some of the Armenian, and the Lewis. [Symbol: beta]. D, six copies of the Old Latin, three MSS. of the Vulgate. Chromatius of Aquileia (Galland. viii. 338). Trad. Text. AC[Symbol: Phi][Symbol: Sigma]N and twelve more Uncials, all Cursives except fifteen, two Old Latin, Vulgate, Peshitto, Harkleian, some MSS. of Ethiopic and Armenian, Gothic, Victor of Antioch (Cramer's Cat. i. 368), Theophylact (i. 221). This evidence must surely be conclusive of the genuineness of the Traditional reading. But now for Dr. Hort. 'A reminiscence of Lev. vii. 13 ... has created [Symbol: beta] out of [Symbol: alpha].' But why should not the reminiscence have been our Lord's? The passage appears like a quotation, or an adaptation, of some authoritative saying. He positively advances no other argument than the one just quoted, beyond stating two points in which the alteration might be easily effected. (5) St. Luke ix. 10. 'He took (His Apostles) and withdrew privately [Symbol: alpha]. Into a city called Bethsaida [Greek: (eis polin kaloumenên] B.). [Symbol: beta]. Into a desert place ([Greek: eis topon erêmon]), or Into a desert place called Bethsaida, or of Bethsaida. Trad. Text. Into a desert place belonging to a city called Bethsaida.' The evidence for these readings respectively is-- [Symbol: alpha]. BLX[Symbol: Xi], with one correction of [Symbol: Aleph] (C^{a}), one Cursive, the Bohairic and Sahidic. D reads [Greek: kômên]. [Symbol: beta]. The first and later readings (C^{b}) of [Symbol: Aleph], four Cursives?, Curetonian, some variant Old Latin ([Symbol: beta]^{2}), Peshitto also variant ([Symbol: beta]^{3}). Trad. Text. A (with [Greek: erêmon topon]) C + twelve Uncials, all Cursives except three or five, Harkleian, Lewis (omits [Greek: erêmon]), Ethiopic, Armenian, Gothic, with Theophylact (i. 33). Remark the curious character of [Symbol: alpha] and [Symbol: beta]. In Dr. Hort's Neutral Text, which he maintains to have been the original text of the Gospels, our Lord is represented here as having withdrawn in private ([Greek: kat' idian], which the Revisers shirking the difficulty translate inaccurately 'apart') _into the city called Bethsaida_. How could there have been privacy of life _in_ a city in those days? In fact, [Greek: kat' idian] necessitates the adoption of [Greek: topon erêmon], as to which the Peshitto ([Symbol: beta]^{3}) is in substantial agreement with the Traditional Text. Bethsaida is represented as the capital of a district, which included, at sufficient distance from the city, a desert or retired spot. The group arranged under [Symbol: beta] is so weakly supported, and is evidently such a group of fragments, that it can come into no sort of competition with the Traditional reading. Dr. Hort confines himself to shewing _how_ the process he advocates might have arisen, not _that_ it did actually arise. Indeed, this position can only be held by assuming the conclusion to be established that it _did_ so arise. (6) St. Luke xi. 54. 'The Scribes and Pharisees began to urge Him vehemently and to provoke Him to speak of many things ([Greek: enedreuontes thêreusai]), [Symbol: alpha]. Laying wait for Him to catch something out of His mouth. [Symbol: beta]. Seeking to get some opportunity ([Greek: aphormên tina]) for finding out how to accuse Him ([Greek: hina eurôsin katêgorêsai]); or, for accusing Him ([Greek: hina katêgorêsôsin autou]). Trad. Text. Laying wait for Him, _and_ seeking to catch something ([Greek: zêtountes thêreusai ti]) out of His mouth, that they might accuse Him.' The evidence is-- [Symbol: alpha]. [Symbol: Aleph]BL, Bohairic, Ethiopic, Cyril Alex. (Mai, Nov. Pp. Bibliotheca, ii. 87, iii. 249, not accurately). [Symbol: beta]. D, Old Latin except f, Curetonian. Trad. Text. AC + twelve Uncials, all Cursives (except five which omit [Greek: zêtountes]), Peshitto, Lewis (with omission), Vulgate, Harkleian, Theophylact (i. 363). As to genuineness, the evidence is decisive. The reading [Symbol: Alpha] is Alexandrian, adopted by B[Symbol: Aleph], and is bad Greek into the bargain, [Greek: enedreuontes thêreusai] being very rough, and being probably due to incompetent acquaintance with the Greek language. If [Symbol: alpha] was the original, it is hard to see how [Symbol: beta] could have come from it. That the figurative language of [Symbol: alpha] was replaced in [Symbol: beta] by a simply descriptive paraphrase, as Dr. Hort suggests, seems scarcely probable. On the other hand, the derivation of either [Symbol: alpha] or [Symbol: beta] from the Traditional Text is much easier. A scribe would without difficulty pass over one of the participles lying contiguously with no connecting conjunction, and having a kind of Homoeoteleuton. And as to [Symbol: beta], the distinguishing [Greek: aphormên tina] would be a very natural gloss, requiring for completeness of the phrase the accompanying [Greek: labein]. This is surely a more probable solution of the question of the mutual relationship of the readings than the laboured account of Dr. Hort, which is too long to be produced here. (7) St. Luke xii. 18. 'I will pull down my barns, and build greater, and there will I bestow all [Symbol: alpha]. My corn and my goods. [Symbol: beta]. My crops ([Greek: ta genêmata mou]). My fruits ([Greek: tous karpous mou]). Trad. Text. My crops ([Greek: ta genêmata mou]) and my goods.' This is a faulty instance, because it is simply a substitution, as Dr. Hort admitted, in [Symbol: alpha] of the more comprehensive word [Greek: genêmata] for [Greek: siton], and a simple omission of [Greek: kai ta agatha mou] in [Symbol: beta]. And the admission of it into the selected eight shews the difficulty that Dr. Hort must have experienced in choosing his examples. The evidence is-- [Symbol: alpha]. BTLX and a correction of [Symbol: Aleph](a^{c}), eight Cursives, Peshitto, Bohairic, Sahidic, Armenian, Ethiopic. [Symbol: beta]. [Symbol: Aleph]*D, three Cursives, b ff i q, Curetonian and Lewis, St. Ambrose (i. 573). Trad. Text. AQ + thirteen Uncials. All Cursives except twelve, _f_, Vulgate, Harkleian, Cyril Alex. (Mai, ii. 294-5) _bis_, Theophylact (i. 370), Peter Chrysologus (Migne 52, 490-1) _bis_. No more need be said: substitutions and omissions are too common to require justification. (8) St. Luke xxiv. 53. 'They were continually in the temple [Symbol: alpha]. Blessing God ([Greek: eulogountes]). [Symbol: beta]. Praising God ([Greek: ainountes]). Trad. Text. Praising and blessing God.' The evidence is-- [Symbol: alpha]. [Symbol: Aleph]BC*L, Bohairic, Palestinian, Lewis. [Symbol: beta]. D, seven Old Latin. Trad. Text. AC^{2} + twelve Uncials, all Cursives, c f q, Vulgate, Peshitto, Harkleian, Armenian, Ethiopic, Theophylact (i. 497). Dr. Hort adds no remarks. He seems to have thought, that because he had got an instance which outwardly met all the requirements laid down, therefore it would prove the conclusion it was intended to prove. Now it is evidently an instance of the omission of either of two words from the complete account by different witnesses. The Evangelist employed both words in order to emphasize the gratitude of the Apostles. The words are not tautological. [Greek: Ainos] is the set praise of God, drawn out in more or less length, properly as offered in addresses to Him[621]. [Greek: Eulogia] includes all speaking well of Him, especially when uttered before other men. Thus the two expressions describe in combination the life of gratitude exhibited unceasingly by the expectant and the infant Church. Continually in the temple they praised Him in devotion, and told the people of His glorious works. 4. Such are the eight weak pillars upon which Dr. Hort built his theory which was to account for the existence of his Neutral Text, and the relation of it towards other Texts or classes of readings. If his eight picked examples can be thus demolished, then surely the theory of Conflation must be utterly unsound. Or if in the opinion of some of my readers my contention goes too far, then at any rate they must admit that it is far from being firm, if it does not actually reel and totter. The opposite theory of omission appears to be much more easy and natural. But the curious phenomenon that Dr. Hort has rested his case upon so small an induction as is supplied by only eight examples--if they are not in fact only seven--has not yet received due explanation. Why, he ought to have referred to twenty-five or thirty at least. If Conflation is so common, he might have produced a large number of references without working out more than was enough for illustration as patterns. This question must be investigated further. And I do not know how to carry out such an investigation better, than to examine some instances which come naturally to hand from the earlier parts of each Gospel. It must be borne in mind, that for Conflation two differently-attested phrases or words must be produced which are found in combination in some passage of the Traditional Text. If there is only one which is omitted, it is clear that there can be no Conflation because there must be at least two elements to conflate: accordingly our instances must be cases, not of single omission, but of double or alternative omission. If again there is no Western reading, it is not a Conflation in Dr. Hort's sense. And finally, if the remaining reading is not a 'Neutral' one, it is not to Dr. Hort's liking. I do not say that my instances will conform with these conditions. Indeed, after making a list of all the omissions in the Gospels, except those which are of too petty a character such as leaving out a pronoun, and having searched the list with all the care that I can command, I do not think that such instances can be found. Nevertheless, I shall take eight, starting from the beginning of St. Matthew, and choosing the most salient examples, being such also that, if Dr. Hort's theory be sound, they ought to conform to his requirements. Similarly, there will come then four from either of St. Mark and St. Luke, and eight from St. John. This course of proceeding will extend operations from the eight which form Dr. Hort's total to thirty-two. A. In St. Matthew we have (1) i. 25, [Greek: autês ton prôtotokon] and [Greek: ton Huion]; (2) v. 22, [Greek: eikê] and [Greek: tô adelphô autou]; (3) ix. 13, [Greek: eis metanoian]; (4) x. 3, [Greek: Lebbaios] and [Greek: Thaddaios]; (5) xii. 22, [Greek: typhlon kai] and [Greek: kôphon]; (6) xv. 5, [Greek: ton patera autou] and [Greek: (hê) tên mêtera autou], (7) xviii. 35, [Greek: apo tôn kardiôn hymôn] and [Greek: ta paraptômata autôn]; and (8) xxvi. 3, [Greek: hoi presbyteroi (kai) hoi Grammateis]. I have had some difficulty in making up the number. Of those selected as well as I could, seven are cases of single omission or of one pure omission apiece, though their structure presents a possibility of two members for Conflation; whilst the Western element comes in sparsely or appears in favour of both the omission and the retention; and, thirdly, in some cases, as in (2) and (3), the support is not only Western, but universal. Consequently, all but (4) are excluded. Of (4) Dr. Hort remarks, (Notes on Select Readings, p. 11) that it is 'a case of Conflation of the true and the chief Western Texts,' and accordingly it does not come within the charmed circle. B. From St. Mark we get, (1) i. 1, [Greek: Huiou tou Theou] and [Greek: Iêsou Christou]; (2) i. 2, [Greek: emprosthen sou] and [Greek: pro prosôpou sou] (cp. ix. 38); (3) iii. 15, [Greek: therapeuein tas nosous (kai)] and [Greek: ekballein ta daimonia]; (4) xiii. 33, [Greek: agrypneite] and [Greek: (kai) proseuchesthe]. All these instances turn out to be cases of the omission of only one of the parallel expressions. The omission in the first is due mainly to Origen (_see_ Traditional Text, Appendix IV): in the three last there is Western evidence on both sides. C. St. Luke yields us, (1) ii. 5, [Greek: gynaiki] and [Greek: memnêsteumenê]; (2) iv. 4, [Greek: epi panti rhêmati Theou], or [Greek: ep' artô monô]; (3) viii. 54, [Greek: ekbalôn exô pantas (kai)], or [Greek: kratêsas tês cheiros autês]; xi. 4, [Greek: (alla) rhysai hêmas apo tou ponêrou], or [Greek: mê eisenenkês hêmas eis peirasmon]. In all these cases, examination discloses that they are examples of pure omission of only one of the alternatives. The only evidence against this is the solitary rejection of [Greek: memnêsteumenê] by the Lewis Codex. D. We now come to St. John. See (1) iii. 15, [Greek: mê apolêtai], or [Greek: echê zôên aiônion]; (2) iv. 14, [Greek: ou mê dipsêsê eis ton aiôna], or [Greek: to hydôr ho dôsô autô genêsetai en autô pêgê hydatos, k.t.l.]; (3) iv. 42, [Greek: ho Christos], or [Greek: ho sôtêr tou kosmou]; (4) iv. 51, [Greek: kai apêngeilan] and [Greek: legontes]; (5) v. 16, [Greek: kai ezêtoun auton apokteinai] and [Greek: ediôkon auton]; (6) vi. 51, [Greek: hên egô dôsô], or [Greek: hou egô dôsô]; (7) ix. 1, 25, [Greek: kai eipen] or [Greek: apekrithê]; (8) xiii. 31, 32, [Greek: ei ho Theos edoxasthê en autô], and [Greek: kai ho Theos edoxasthê en autô]. All these instances turn out to be single omissions:--a fact which is the more remarkable, because St. John's style so readily lends itself to parallel or antithetical expressions involving the same result in meaning, that we should expect conflations to shew themselves constantly if the Traditional Text had so coalesced. How surprising a result:--almost too surprising. Does it not immensely strengthen my contention that Dr. Hort took wrongly Conflation for the reverse process? That in the earliest ages, when the Church did not include in her ranks so much learning as it has possessed ever since, the wear and tear of time, aided by unfaith and carelessness, made itself felt in many an instance of destructiveness which involved a temporary chipping of the Sacred Text all through the Holy Gospels? And, in fact, that Conflation at least as an extensive process, if not altogether, did not really exist. § 2. THE NEUTRAL TEXT. Here we are brought face to face with the question respecting the Neutral Text. What in fact is it, and does it deserve the name which Dr. Hort and his followers have attempted to confer permanently upon it? What is the relation that it bears to other so-called Texts? So much has been already advanced upon this subject in the companion volume and in the present, that great conciseness is here both possible and expedient. But it may be useful to bring the sum or substance of those discussions into one focus. 1. The so-called Neutral Text, as any reader of Dr. Hort's Introduction will see, is the text of B and [Symbol: Aleph] and their small following. That following is made up of Z in St. Matthew, [Symbol: Delta] in St. Mark, the fragmentary [Symbol: Xi] in St. Luke, with frequent agreement with them of D, and of the eighth century L; with occasional support from some of the group of Cursives, consisting of 1, 33, 118, 131, 157, 205, 209, and from the Ferrar group, or now and then from some others, as well as from the Latin k, and the Egyptian or other versions. This perhaps appears to be a larger number than our readers may have supposed, but rarely are more than ten MSS. found together, and generally speaking less, and often much less than that. To all general intents and purposes, the Neutral Text is the text of B-[Symbol: Aleph]. 2. Following facts and avoiding speculation, the Neutral Text appears hardly in history except at the Semiarian period. It was almost disowned ever after: and there is no certainty--nothing more than inference which we hold, and claim to have proved, to be imaginary and delusive,--that, except as represented in the corruption which it gathered out of the chaos of the earliest times, it made any appearance. 3. Thus, as a matter of history acknowledged by Dr. Hort, it was mainly superseded before the end of the century of its emergence by the Traditional Text, which, except in the tenets of a school of critics in the nineteenth century, has reigned supreme ever since. 4. That it was not the original text of the Gospels, as maintained by Dr. Hort, I claim to have established from an examination of the quotations from the Gospels made by the Fathers. It has been proved that not only in number, but still more conclusively in quality, the Traditional Text enjoyed a great superiority of attestation over all the kinds of corruption advocated by some critics which I have just now mentioned[622]. This conclusion is strengthened by the verdict of the early versions. 5. The inferiority of the 'Neutral Text' is demonstrated by the overwhelming weight of evidence which is marshalled against it on passages under dispute. This glaring contrast is increased by the disagreement among themselves of the supporters of that Text, or class of readings. As to antiquity, number, variety, weight, and continuity, that Text falls hopelessly behind: and by internal evidence also the texts of B and [Symbol: Aleph], and still more the eccentric text of the Western D, are proved to be manifestly inferior. 6. It has been shewn also by evidence, direct as well as inferential, that B and [Symbol: Aleph] issued nearly together from the library or school of Caesarea. The fact of their being the oldest MSS. of the New Testament in existence, which has naturally misled people and caused them to be credited with extraordinary value, has been referred, as being mainly due, to their having been written on vellum according to the fashion introduced in that school, instead of the ordinary papyrus. The fact of such preservation is really to their discredit, instead of resounding to their honour, because if they had enjoyed general approval, they would probably have perished creditably many centuries ago in the constant use for which they were intended. Such are the main points in the indictment and in the history of the Neutral Text, or rather--to speak with more appropriate accuracy, avoiding the danger of drawing with too definite a form and too deep a shade--of the class of readings represented by B and [Symbol: Aleph]. It is interesting to trace further, though very summarily, the connexion between this class of readings and the corruptions of the Original Text which existed previously to the early middle of the fourth century. Such brief tracing will lead us to a view of some causes of the development of Dr. Hort's theory. The analysis of Corruption supplied as to the various kinds of it by Dean Burgon has taught us how they severally arose. This is fresh in the mind of readers, and I will not spoil it by repetition. But the studies of textual critics have led them to combine all kinds of corruption chiefly under the two heads of the Western or Syrio-Low-Latin class, and in a less prominent province of the Alexandrian. Dr. Hort's Neutral is really a combination of those two, with all the accuracy that these phenomena admit. But of course, if the Neutral were indeed the original Text, it would not do for it to be too closely connected with one of such bad reputation as the Western, which must be kept in the distance at all hazards. Therefore he represented it--all unconsciously no doubt and with the best intention--as one of the sources of the Traditional, or as he called it the 'Syrian' Text. Hence this imputed connexion between the Western and the Traditional Text became the essential part of his framework of Conflation, which could not exist without it. For any permanent purpose, all this handiwork was in vain. To say no more, D, which is the chief representative of the Western Text, is too constant a supporter of the peculiar readings of B and [Symbol: Aleph] not to prove its near relationship to them. The 'Neutral' Text derives the chief part of its support from Western sources. It is useless for Dr. Hort to disown his leading constituents. And on the other hand, the Syrio-Low-Latin Text is too alien to the Traditional to be the chief element in any process, Conflate or other, out of which it could have been constructed. The occasional support of some of the Old Latin MSS. is nothing to the point in such a proof. They are so fitful and uncertain, that some of them may witness to almost anything. If Dr. Hort's theory of Conflation had been sounder, there would have been no lack of examples. 'Naturam expellas furca: tamen usque recurret.' He was tempted to the impossible task of driving water uphill. Therefore I claim, not only to have refuted Dr. Hort, whose theory is proved to be even more baseless than I ever imagined, but by excavating more deeply than he did, to have discovered the cause of his error. No: the true theory is, that the Traditional Text--not in superhuman perfection, though under some superhuman Guidance--is the embodiment of the original Text of the New Testament. In the earliest times, just as false doctrines were widely spread, so corrupt readings prevailed in many places. Later on, when Christianity was better understood, and the Church reckoned amongst the learned and holy of her members the finest natures and intellects of the world, and many clever men of inferior character endeavoured to vitiate Doctrine and lower Christian life, evil rose to the surface, and was in due time after a severe struggle removed by the sound and faithful of the day. So heresy was rampant for a while, and was then replaced by true and well-grounded belief. With great ability and with wise discretion, the Deposit whether of Faith or Word was verified and established. General Councils decided in those days upon the Faith, and the Creed when accepted and approved by the universal voice was enacted for good and bequeathed to future ages. So it was both as to the Canon and the Words of Holy Scripture, only that all was done quietly. As to the latter, hardly a footfall was heard. But none the less, corruption after short-lived prominence sank into deep and still deeper obscurity, whilst the teaching of fifteen centuries placed the true Text upon a firm and lasting basis. And so I venture to hold, now that the question has been raised, both the learned and the well-informed will come gradually to see, that no other course respecting the Words of the New Testament is so strongly justified by the evidence, none so sound and large-minded, none so reasonable in every way, none so consonant with intelligent faith, none so productive of guidance and comfort and hope, as to maintain against all the assaults of corruption THE TRADITIONAL TEXT. FOOTNOTES: [618] Dr. Hort has represented Neutral readings by [Symbol: alpha], Western by [Symbol: beta], as far as I can understand, 'other' by [Symbol: gamma], and 'Syrian' (=Traditional) by [Symbol: delta]. But he nowhere gives an example of [Symbol: gamma]. [619] Introduction, p. 103. [620] Cp. St. Luke xviii. 2, 3. [Greek: Tis] is used with [Greek: ex], St. Luke xi. 15, xxiv. 24; St. John vi. 64, vii. 25, ix. 16, xi. 37, 46; Acts xi. 20, xiii. 1, &c. [621] Thus [Greek: epainos] is used for a public encomium, or panegyric. [622] An attempt in the _Guardian_ has been made in a review full of errors to weaken the effect of my list by an examination of an unique set of details. A correction both of the reviewer's figures in one instance and of my own may be found above, pp. 144-153. There is no virtue in an exact proportion of 3: 2, or of 6: 1. A great majority will ultimately be found on our side. GENERAL INDEX. A. [Symbol: Aleph] or Sinaitic MS., 2, 196. Accident, 8; pure A., 34-35. Addition, 166-7, 270. Ages, earliest, 2. Alexandrian error, 45; readings, App. II. 268, 284. Alford, _passim_. Ammonius, 200. Antiquity, our appeal always made to, 194-5. Apolinarius, or-is (or Apoll.), 224, 257. Arians, 204, 218. Assimilation, 100-127; what it was, 101-2; must be delicately handled, 115 Attraction, 123-7. B. B or Vatican MS., 2, 8, 196; kakigraphy of, 64 note: virtually with [Symbol: Aleph] the 'Neutral' text, 282. Basilides, 195, 197-9, 218 note 2. Blunder, history of a, 24-7. Bohairic Version, 249, and _passim_. C. Caesarea, library of, 284. Cerinthus, 201. Clement of Alexandria, 193. Conflation, 266-82. Correctors of MSS., 21. Corruption, first origin of, 3-8; classes of 8-9, 23; general, 10-23; prevailed from the first, 12; the most corrupt authorities, 8, 14; in early Fathers, 193-4. Curetonian Version, _passim. See_ Traditional Text. Cursive MSS., a group of eccentric, 283; Ferrar group, 282. D. D or Codex Bezae, 8. [Symbol: Delta], or Sangallensis, 8. Damascus, 5. Diatessarons, 89, 96-8, 101. _See_ Tatian. Doxology, in the Lord's Prayer, 81-8. E. Eclogadion, 69. Epiphanius, 305, 211-2. Erasmus, 10. Error, slight clerical, 37-31. Euroclydon, 46. Evangelistaria (the right name), 67. F. Falconer's St. Paul's voyage, 46-7. Fathers, _passim_; earliest, 193. Faustinus, 218. Ferrar group of Cursives, 282. Field, Dr., 28 note 5, 30 and note 2. G. Galilee of the Gentiles, 4-5. Genealogy, 22. _See_ Traditional Text. Glosses, 94-5, 98, 172-90; described, 172. Gospels, the four, probable date of, 7. Guardian, review in, Pref., 150-2, 283 note. Gwilliam, Rev. G. H., 115 note. H. Harmonistic influence, 89-99. Heracleon, 190, 202, 204, 215 note 2. Heretics, corruptions by, 199-210; not always dishonest, 191; very numerous, 199 &c. Homoeoteleuton, 36-41; explained, 8 I. Inadvertency, 21, 23. Internal evidence, Pref. Interpolations, 166-7. Irenaeus, St., 193. Itacism, 8, 56-86. J. Justin Martyr, St., 193. L. L or Codex Regius, 8. Lachmann, _passim_. Last Twelve Verses, 72, 129-30. Latin MSS., Old, _passim_; Low-Latin, 8. _See_ Traditional Text. Lectionaries, 67-81; ecclesiastical prefaces to, 71. Lewis MS., _passim_, 194. Liturgical influence, 67-88. M. Macedonians, 204. Manes, 207. Manichaeans, 206. Manuscripts, six classes of, 12; existing number of, 12; frequent inaccuracies in, 12; more serious faults, 20-1; and _passim_. Marcion, 70, 195, 197, 199, 200, 219. Matrimony, 208. Menologion, 69. N. Naaseni, 204. 'Neutral Text,' 267, 282-6. O. Omissions, 128-156; the largest of all classes, 128; not 'various readings,' 128; prejudice in favour of, 130-1; proof of, 131-2; natural cause of corruption, 270. Origen, 53-5, 98, 101, 111-3, 190, 193, 209. Orthodox, corruption by, 211-31, misguided, 211. P. Papyrus MSS., 2. _See_ Traditional Text. Parallel passages, 95. Pella, 7. Pericope de Adultera, 232-65. Peshitto Version, _passim. See_ Traditional Text. Porphyry, 114. R. Revision, 10-13. Rose, Rev. W. F., 61 note 3. S. [Greek: Sabbatokuriakai], 68. Sahidic Version, 194. Saturninue, or Saturnilus, 208 and note 3. Scrivener's Introduction (4th Ed.), Miller's, _passim_. Semiarianism, 2. Substitution, 164-5, 270, 277. Synaxarion, 69. T. Tatian's Diatessaron, 8, 98, 101, 196, 200. Textualism of the Gospels, different from T. of profane writings, 14. Theodotus, 205, 214. Tischendorf, 112-3, 176, 182, and _passim_; misuse of Assimilation, 118. Traditional Text, 1-4; not = Received Text, 1. _See_ Volume on it. Transcriptional Mistakes, 55. Transposition, 157-63; character of, 163, 270. Tregelles, 34, 136, 138. U. Uncials, 42-55. V. Valentinus, 197-9, 201, 202-5, 215, 218 note 2. Various readings, 14-16. Vellum, 2. Vercellone, 47 note. Versions, _passim_. Victorinus Afer, 218. W. Western Readings or Text, 6, 266-85. Z. Z or Dublin palimpsest, 8. INDEX II. PASSAGES OF THE NEW TESTAMENT DISCUSSED. St. Matthew: i. 19 209 iii. 6 102 16 170-1 iv. 23 51-2 v. 44 144-53 vi. 13 81-8 18 171 vii. 4 102 viii. 9 102 13 167-8 26 103 29 102 ix. 24 104 35 74 x. 12 103 xi. 23 27 xii. 10 117 xiii. 36 173 44 80-1 xv. 8 136-44 xvi. 8 103 xix. 9 39 16 103 xx. 24 103 28 175 xxi. 9 99 44 134-6 xxii. 23 49-50 xxiii. 14 38 xxiv. 15 116 31 179-80 36 169-70 xxv. 13 171 xxvii. 15 103 17 53-5 25-6 91 35 171 St. Mark: i. 2 111-5 5 157-8 ii. 3 158-9 iv. 6 63-4 v. 36 188 vi. 11 118-9, 181-2 32 32-3 33 271-3 vii. 14 35 19 61-3 31 73-3 viii. 1 34 26 273-4 ix. 38 271 49 275 x. 16 48 xii. 17 48 xiv. 40 48 41 182-3 70 119-22 xv. 6 32 28 75-8 xvi. 9-20 72, 129-30 St. Luke: i. 66 188-9 ii. 14 21-2, 31-2 15 36 iii. 14 201 29 165 iv. 1-13 94 v. 7 108 14 104 vi. 1 132-3 4 167 26 153 vii. 3 174 21 50 ix. 1 74 10 275-6 54-6 224-31 x. 15 28 25 75 xi. 54 276-7 xii. 18 277-8 39 155 xiii. 9 160-1 xiv. 3 117 xv. 16 117 17 43-5 24 61 32 61 xvi. 21 40 25 60 xvii. 37 48-9 xix. 21 103 41 212 xxii. 67-8 210 xxiii. 11 50-1 27 51 42 57 xxiv. 1 92-4 7 161 53 278 St. John: i. 3-4 203 18 215-8, 165 ii. 40 212-4 iii. 13 223-4 iv. 15 48 v. 4 50 27 162 v. 44 45 vi. 11 37-8 15 38, 178 55 153-4 71 124 viii. 40 214-5 ix. 22 183 x. 14-15 206-8 29 24-7 xii. 1, 2 57-9 7 184-6 13 99 xiii. 21-5 106-11 24 179 25 60 26 124 37 35 xvi. 16 105 xvii. 4 186-8 xviii. 14 180-1 xx. 11 90-2 Acts: ii. 45-6 159 iii. 1 78-80 xviii. 6 27 xx. 4 190 24 28, 124-5 xxvii. 14 46-7 37 27 xxviii. 1 28 1 Cor.: xv. 47 219-23 2 Cor.: iii. 3 125-7 Titus: ii. 5 65-6 Heb.: vii. 1 53 2 Pet.: i. 21 52-3 Rev. i. 5 59-60 THE END. 
36264	----	[Frontispiece: PALESTINE in the TIME OF CHRIST] A HARMONY OF THE GOSPELS FOR STUDENTS OF THE LIFE OF CHRIST _Based on the Broadus Harmony in the Revised Version_ BY A. T. ROBERTSON, M.A., D.D., LL.D., LITT.D. CHAIR OF NEW TESTAMENT INTERPRETATION, SOUTHERN BAPTIST THEOLOGICAL SEMINARY, LOUISVILLE, KENTUCKY "_Take my yoke upon you, and learn of me._" HARPER & BROTHERS PUBLISHERS NEW YORK AND LONDON COPYRIGHT, 1922, BY HARPER & BROTHERS PRINTED IN THE UNITED STATES OF AMERICA TO ELIZA S. BROADUS ELDEST DAUGHTER OF JOHN A. BROADUS AN ELECT LADY BELOVED IN MANY LANDS PREFACE It is now just thirty years since one day his young assistant suggested to Dr. John A. Broadus that he prepare a harmony of the Gospels that should depart from the old plan of following the feasts as the turning points in the life of Jesus. He acted on the hint and led the way that all modern harmonies have followed. The book has gone through a dozen large editions and has become the standard harmony for many thousands of students all over the world. Broadus was concerned to bring out "the inner movements of the history, towards that long-delayed, but foreseen and inevitable collision, in which, beyond all other instances, the wrath of man was made to praise God." This he succeeded in doing with marvelous power. A generation has passed by and it is meet that the work of Broadus should be reviewed in the light of modern synoptic criticism and research into every phase of the life of Christ. So I have made a new analysis that preserves Broadus's real purpose, but with new sections and new notes. The notes at the end of the old volume, written by me for the first edition, have been thoroughly revised and brought up to date. The Old Testament passages referred to in the Gospels are given in the text. The Gospel of Mark appears in the first column, then Matthew, Luke, and John. It is now known that Matthew and Luke made use of Mark for the framework of their Gospels. This change simplifies amazingly the unfolding of the narrative. There is still dispute concerning the historical worth of the Gospel of John, but the Johannine authorship is not disproved. It still holds the field in my opinion. Dr. C. F. Burney's theory of an Aramaic original is already giving a new turn to Johannine criticism. A harmony of the Gospels cannot meet every phase of modern criticism. The data are given, as free from bias as circumstances allow, so that all students can use the book and interpret the facts according to their various theories. Numerous historical items call for notes of various kinds that throw light on the passage in question. No effort is made to reconcile all the divergent statements of various details in the different Gospels. The differences challenge the student's interest as much as the correspondences and are natural marks of individual work. The notes and appendices at the end of the volume are meant for students who wish help for historical study of the life of Christ. A harmony cannot give all the aid that one needs, but it is the one essential book for the serious study of the life of Jesus. Students in colleges, theological seminaries, Young Men's Christian Association and Young Women's Christian Association classes, Sunday School teachers and pupils, preachers, all who read the Gospels intelligently must have a modern harmony of the Gospels. One who has never read a harmony will be amazed at the flood of light that flashes from the parallel and progressive records of the life of Jesus Christ. Broadus began teaching the life of Jesus in 1859 and kept it up till his death in 1895. I began like work in 1888 and have kept on without a break till now. I count it one of the crowning mercies of my life that I have led so many successive classes of young ministers and young women (some five thousand in all) through the study of Christ's life. If only one can pass on to others in all their freshness and power the teachings of Jesus, he cannot fail. There was a time when men hung in wonder upon the words of Jesus, listening with awe and rapture as he spoke. The Figure of Christ fills the world today as never before. Back to Christ the world has come, the Christ of Faith and of Experience, the Jesus of History, the Man of Galilee, the Hope of Today, the Jesus Christ of the Four Gospels, in the full blaze of modern critical and historical study. A. T. ROBERTSON. _Louisville, Kentucky_. CONTENTS PAGE PREFACE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . vii CHIEF DIVISIONS OF THE HARMONY . . . . . . . . . . . . . . . . . xi ANALYTICAL OUTLINE OF THE HARMONY . . . . . . . . . . . . . . . . xiii TABLE FOR FINDING ANY PASSAGE IN THE HARMONY . . . . . . . . . xxxiii THE HARMONY OF THE GOSPELS . . . . . . . . . . . . . . . . . . . 1 EXPLANATORY NOTES ON POINTS OF SPECIAL DIFFICULTY IN THE HARMONY 253 1. About Harmonies of the Gospels . . . . . . . . . . . . . . 253 2. Synoptic Criticism . . . . . . . . . . . . . . . . . . . . 255 3. The Authorship of the Fourth Gospel . . . . . . . . . . . . 256 4. The Jesus of History . . . . . . . . . . . . . . . . . . . 258 5. The Two Genealogies of Christ . . . . . . . . . . . . . . . 259 6. The Probable Time of the Saviour's Birth . . . . . . . . . 262 7. The Feast of John 5:1, and the Duration of Our Lord's Ministry . . . . . . . . . . . . . . . . . . . . . . . . 267 8. The Four Lists of the Twelve Apostles . . . . . . . . . . . 271 9. The Sermon on the Mount . . . . . . . . . . . . . . . . . . 273 10. The Combination of Luke and John . . . . . . . . . . . . . 276 11. Did Christ Eat the Passover? . . . . . . . . . . . . . . . 279 12. The Hour of the Crucifixion . . . . . . . . . . . . . . . . 284 13. The Time of the Resurrection of Christ . . . . . . . . . . 287 14. The Length of Our Lord's Stay in the Tomb . . . . . . . . . 289 A LIST OF THE PARABLES OF JESUS . . . . . . . . . . . . . . . . . 292 A LIST OF THE MIRACLES OF JESUS . . . . . . . . . . . . . . . . . 294 LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS . . . . . . . . . 295 A LIST OF SOME UNCANONICAL SAYINGS OF JESUS . . . . . . . . . . . 302 SIMILAR INCIDENTS AND CHIEF REPEATED SAYINGS . . . . . . . . . . 304 CHIEF DIVISIONS OF THE HARMONY PART I: THE SOURCES OF THE GOSPELS § 1 PART II: THE PRE-EXISTENT STATE OF CHRIST AND HIS INCARNATION § 2 PART III: THE TWO GENEALOGIES IN MATTHEW AND LUKE § 3 PART IV: THE BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS §§ 4-19. (Probably B.C. 7 to A.D. 7) PART V: THE BEGINNING OF THE BAPTIST'S MINISTRY §§ 20-23. (Probably A.D. 25) PART VI: THE BEGINNING OF CHRIST'S PUBLIC MINISTRY §§ 24-36. (In all parts of Palestine. Probably A.D. 26 and 27) PART VII: THE GREAT GALLILEAN MINISTRY §§ 37-71. (Probably A.D. 27 to 29) PART VIII: THE SPECIAL TRAINING OF THE TWELVE IN DISTRICTS AROUND GALILEE §§ 72-95. (Probably Passover in A.D. 29 to Tabernacles in A.D. 29) PART IX: THE LATER JUDEAN MINISTRY §§ 96-111. (Probably Tabernacles to Dedication in A.D. 29) PART X: THE LATER PEREAN MINISTRY §§ 112-127. (Probably Dedication in A.D. 29 to Last Journey in A.D. 30) PART XI: THE LAST PUBLIC MINISTRY IN JERUSALEM §§ 128a-138. (Friday before the Passover to Tuesday of Passion Week, A.D. 30 or 29) PART XII: IN THE SHADOW WITH JESUS §§ 139-152. (Tuesday afternoon to Thursday night of Passion Week, A.D. 30 or 29) PART XIII: THE ARREST, TRIAL, CRUCIFIXION, AND BURIAL OF JESUS §§ 153-168. (Early Friday morning to Saturday of Passion Week, A.D. 30 or 29) PART XIV: THE RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST §§ 169-184. (Forty days from Sunday of Passion Week, A.D. 30 or 29) ANALYTICAL OUTLINE OF THE HARMONY PART I: THE SOURCES OF THE GOSPELS § 1: IN THE DEDICATION LUKE EXPLAINS HIS METHOD OF RESEARCH Luke 1:1-4. PART II: THE PRE-EXISTENT STATE OF CHRIST AND HIS INCARNATION § 2: IN HIS INTRODUCTION JOHN PICTURES CHRIST AS THE WORD (LOGOS) John 1:1-18. PART III: THE TWO GENEALOGIES IN MATTHEW AND LUKE § 3: APPARENTLY JOSEPH'S GENEALOGY IN MATTHEW AND MARY'S IN LUKE Matt. 1:1-17; Luke 3:23-38. PART IV: THE BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS SECTIONS 4-19 § 4: THE ANNUNCIATION OF THE BIRTH OF THE BAPTIST TO ZACHARIAS Luke 1:5-25. § 5: THE ANNUNCIATION TO THE VIRGIN MARY OF THE BIRTH OF JESUS Luke 1:26-38. § 6: THE SONG OF ELIZABETH TO MARY UPON HER VISIT Luke 1:39-45. § 7: THE MAGNIFICAT OF MARY Luke 1:46-56. § 8: THE BIRTH AND CHILDHOOD OF THE BAPTIST AND HIS DESERT LIFE Luke 1:57-80. § 9: THE ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS Matt. 1:18-25. § 10: THE BIRTH OF JESUS Luke 2:1-7. § 11: THE PRAISE OF THE ANGELS AND THE HOMAGE OF THE SHEPHERDS Luke 2:8-20. § 12: THE CIRCUMCISION OF JESUS Luke 2:21. § 13: THE PRESENTATION IN THE TEMPLE WITH THE HOMAGE OF SIMEON AND ANNA Luke 2:22-38. § 14: MAGI VISIT THE NEW-BORN KING OF THE JEWS Matt. 2:1-12. § 15: THE CHILD JESUS CARRIED TO EGYPT, AND THE CHILDREN AT BETHLEHEM SLAIN Matt. 2:13-18. § 16: THE CHILD BROUGHT FROM EGYPT TO NAZARETH Matt. 2:19-23; Luke 2:39. § 17: THE CHILDHOOD OF JESUS AT NAZARETH Luke 2:40. § 18: THE VISIT OF THE BOY JESUS TO JERUSALEM WHEN TWELVE YEARS OLD Luke 2:41-50. § 19: THE EIGHTEEN YEARS AT NAZARETH Luke 2:51-52. PART V: THE BEGINNING OF THE BAPTIST'S MINISTRY SECTIONS 20-23 § 20: THE TIME OF THE BEGINNING Mark 1:1; Luke 3:1-2. § 21: THE MESSAGE AND THE MESSENGER Mark 1:2-6; Matt. 3:1-6; Luke 3:3-6. § 22: A SPECIMEN OF JOHN'S PREACHING Matt. 3:7-10; Luke 3:7-14. § 23: THE FORERUNNER'S PICTURE OF THE MESSIAH BEFORE SEEING HIM Mark 1:7-8; Matt. 3:11-12; Luke 3:15-18. PART VI: THE BEGINNING OF CHRIST'S PUBLIC MINISTRY SECTIONS 24-36 § 24: JESUS BAPTIZED BY JOHN IN THE JORDAN Mark 1:9-11; Matt. 3:13-17; Luke 3:21-23. § 25: THE THREE TEMPTATIONS OF JESUS Mark 1:12-13; Matt. 4:1-11; Luke 4:1-13. § 26: THE TESTIMONY OF THE BAPTIST TO THE COMMITTEE OF THE SANHEDRIN John 1:19-28. § 27: JOHN'S IDENTIFICATION OF JESUS AS THE MESSIAH John 1:29-34. § 28: JESUS MAKES HIS FIRST DISCIPLES John 1:35-51. § 29: JESUS WORKS HIS FIRST MIRACLE John 2:1-11. § 30: JESUS MAKES A FIRST SOJOURN AT CAPERNAUM, ACCOMPANIED BY HIS KINDRED AND HIS EARLY DISCIPLES John 2:12. § 31: THE FIRST CLEANSING OF THE TEMPLE AT THE PASSOVER John 2:13-22. § 32: THE INTERVIEW OF NICODEMUS WITH JESUS John 2:23-3:21. § 33: THE PARALLEL MINISTRY OF JESUS AND JOHN WITH JOHN'S LOYALTY TO JESUS John 3:22-36. § 34: CHRIST'S REASONS FOR LEAVING JUDEA Mark 1:14; Matt. 4:12; Luke 3:19-20; 4:14; John 4:1-4. § 35: JESUS IN SAMARIA AT JACOB'S WELL AND IN SYCHAR John 4:5-42. § 36: THE ARRIVAL OF JESUS IN GALILEE John 4:43-45. PART VII: THE GREAT GALILEAN MINISTRY SECTIONS 37-71 _Eight Groups in the Period_ (1) The Rejection at Nazareth and the New Home in Capernaum Sections 37-43. (2) The First Tour of Galilee with the Four Fishermen and the Call of Matthew (Levi) on the Return with the Growing Fame of Jesus Sections 44-48. (3) The Sabbath Controversy in Jerusalem and in Galilee Sections 49-51. (4) The Choice of the Twelve and the Sermon on the Mount Sections 52-54. (5) The Spread of Christ's Influence and the Inquiry from John in Prison Sections 55-59. (6) The Second Tour of Galilee (now with the Twelve) and the Intense Hostility of the Pharisees Sections 60-63. (7) The First Great Group of Parables with the Visit to Gerasa (Khersa) and to Nazareth (final one) Sections 64-69. (8) The Third Tour of Galilee (following the Twelve) and the Effect on Herod Antipas Sections 70-71. § 37: GENERAL ACCOUNT OF HIS TEACHING IN GALILEE Mark 1:14-15; Matt. 4:17; Luke 4:14-15. § 38: THE HEALING AT CANA OF THE SON OF A COURTIER OF CAPERNAUM John 4:46-54. § 39: THE FIRST REJECTION AT NAZARETH Luke 4:16-31. § 40: THE NEW HOME IN CAPERNAUM Matt. 4:13-16. § 41: JESUS FINDS FOUR FISHERS OF MEN IN FOUR FISHERMEN Mark 1:16-20; Matt. 4:18-22; Luke 5:1-11. § 42: THE EXCITEMENT IN THE SYNAGOGUE BECAUSE OF THE TEACHING OF JESUS AND THE HEALING OF A DEMONIAC ON THE SABBATH Mark 1:21-28; Luke 4:31-37. § 43: HE HEALS PETER'S MOTHER-IN-LAW AND MANY OTHERS Mark 1:29-34; Matt. 8:14-17; Luke 4:38-41. § 44: THE FIRST TOUR OF GALILEE WITH THE FOUR FISHERMEN Mark 1:35-39; Matt. 4:23-25; Luke 4:42-44. § 45: A LEPER HEALED AND MUCH POPULAR EXCITEMENT Mark 1:40-45; Matt. 8:2-4; Luke 5:12-16. § 46: THRONGED IN CAPERNAUM, HE HEALS A PARALYTIC LOWERED THROUGH THE ROOF OF PETER'S HOUSE Mark 2:1-12; Matt. 9:1-8; Luke 5:17-26. § 47: THE CALL OF MATTHEW (LEVI) AND HIS RECEPTION IN HONOR OF JESUS Mark 2:13-17; Matt. 9:9-13; Luke 5:27-32. § 48: JESUS IN THREE PARABLES DEFENDS HIS DISCIPLES FOR FEASTING INSTEAD OF FASTING Mark 2:18-22; Matt. 9:14-17; Luke 5:33-39. § 49: AT A FEAST IN JERUSALEM (POSSIBLY THE PASSOVER) JESUS HEALS A LAME MAN ON THE SABBATH AND DEFENDS THIS ACTION TO THE PHARISEES IN A GREAT DISCOURSE John 5:1-47. § 50: ANOTHER SABBATH CONTROVERSY WITH THE PHARISEES WHEN THE DISCIPLES PLUCK EARS OF GRAIN IN THE FIELDS Mark 2:23-28; Matt. 12:1-8; Luke 6:1-5. § 51: A THIRD SABBATH CONTROVERSY WITH THE PHARISEES OVER THE HEALING OF A MAN WITH A WITHERED HAND IN A SYNAGOGUE Mark 3:1-6; Matt. 12:9-14; Luke 6:6-11. § 52: JESUS TEACHES AND HEALS GREAT MULTITUDES BY THE SEA OF GALILEE Mark 3:7-12; Matt. 12:15-21. § 53: AFTER A NIGHT OF PRAYER JESUS SELECTS TWELVE APOSTLES Mark 3:13-19; Luke 6:12-16. § 54: THE SERMON ON THE MOUNT. PRIVILEGES AND REQUIREMENTS OF THE MESSIANIC REIGN, CHRIST'S STANDARD OF RIGHTEOUSNESS Matt. 5-7; Luke 6:17-49. The Place and the Audience Matt. 5:1-2; Luke 6:17-19. (1) The Introduction: The Beatitudes and the Woes. Privileges of the Messiah's Subjects Matt. 5:3-12; Luke 6:20-26. (2) The Theme of the Sermon: Christ's Standard of Righteousness in Contrast with that of the Scribes and Pharisees Matt. 5:13-20. (3) Christ's Ethical Teaching Superior to that of the Scribes (both the Old Testament and the Oral Law) in Six Items or Illustrations (Murder, Adultery, Divorce, Oaths, Retaliations, Love of Enemies) Matt. 5:21-48; Luke 6:27-30, 32-36. (4) The Practice of Real Righteousness unlike the Ostentatious Hypocrisy of the Pharisees as in Almsgiving, Prayer, Fasting Matt. 6:1-18. (5) Single-hearted Devotion to God as Opposed to Worldly Aims and Anxieties Matt. 6:19-34. (6) Captious Criticism, or Judging Others Matt. 7:1-6; Luke 6:37-42. (7) Prayer and the Golden Rule Matt. 7:7-12; Luke 6:31. (8) The Conclusion of the Sermon. The Lesson of Personal Righteousness Driven Home by Powerful Parables Matt. 7:13-8:1; Luke 6:43-49. § 55: JESUS HEALS A CENTURION'S SERVANT AT CAPERNAUM Matt. 8:5-13; Luke 7:1-10. § 56: HE RAISES A WIDOW'S SON AT NAIN Luke 7:11-17. § 57: THE MESSAGE FROM THE BAPTIST AND THE EULOGY OF JESUS Matt. 11:2-19; Luke 7:18-35. § 58: WOES UPON THE CITIES OF OPPORTUNITY. THE CLAIMS OF CHRIST AS THE TEACHER ABOUT THE FATHER Matt. 11:20-30. § 59: THE ANOINTING OF CHRIST'S FEET BY A SINFUL WOMAN IN THE HOUSE OF SIMON A PHARISEE. THE PARABLE OF THE TWO DEBTORS Luke 7:36-50. § 60: THE SECOND TOUR OF GALILEE Luke 8:1-3. § 61: BLASPHEMOUS ACCUSATION OF LEAGUE WITH BEELZEBUB Mark 3:19-30; Matt. 12:22-37. § 62: SCRIBES AND PHARISEES DEMAND A SIGN Matt. 12:38-45. § 63: CHRIST'S MOTHER AND BRETHREN SEEK TO TAKE HIM HOME Mark 3:31-35; Matt. 12:46-50; Luke 8:19-21. § 64: THE FIRST GREAT GROUP OF PARABLES Mark 4:1-34; Matt. 13:1-53; Luke 8:4-18. _Introduction to the Group_ Mark 4:1-2; Matt. 13:1-3; Luke 8:4. _1: To the Crowds by the Sea_ (a) Parable of the Sower Mark 4:3-25; Matt. 13:3-23; Luke 8:5-18. (b) Parable of the Seed Growing of Itself Mark 4:26-29. (c) Parable of the Tares Matt. 13:24-30. (d) Parable of the Mustard Seed Mark 4:30-32; Matt. 13:31-32. (e) Parable of the Leaven and Many Such Parables Mark 4:33-34; Matt. 13:33-35. _2. To the Disciples in the House_ (a) Explanation of the Parable of the Tares Matt. 13:36-43. (b) The Parable of the Hid Treasure Matt. 13:44. (c) The Parable of the Pearl of Great Price Matt. 13:45-46. (d) The Parable of the Net Matt. 13:47-50. (e) The Parable of the Householder Matt. 13:51-53. § 65: IN CROSSING THE LAKE, JESUS STILLS THE TEMPEST Mark 4:35-41; Matt. 8:18, 23-27; Luke 8:22-25. § 66: BEYOND THE LAKE JESUS HEALS THE GERASENE DEMONIAC Mark 5:1-20; Matt. 8:28-34; Luke 8:26-39. § 67: THE RETURN AND THE HEALING OF JAIRUS' DAUGHTER AND OF THE WOMAN WHO ONLY TOUCHED CHRIST'S GARMENT Mark 5:21-43; Matt. 9:18-26; Luke 8:40-56. § 68: HE HEALS TWO BLIND MEN AND A DUMB DEMONIAC, A BLASPHEMOUS ACCUSATION Matt. 9:27-34. § 69: THE LAST VISIT TO NAZARETH Mark 6:1-6; Matt. 13:54-58. § 70: THE THIRD TOUR OF GALILEE AFTER INSTRUCTING THE TWELVE AND SENDING THEM FORTH BY TWOS Mark 6:6-13; Matt. 9:35-11:1; Luke 9:1-6. § 71: THE GUILTY FEARS OF HEROD ANTIPAS IN TIBERIAS ABOUT JESUS BECAUSE HE HAD BEHEADED THE BAPTIST IN MACHÆRUS Mark 6:14-29; Matt. 14:1-12; Luke 9:7-9. PART VIII: THE SPECIAL TRAINING OF THE TWELVE IN DISTRICTS AROUND GALILEE SECTIONS 72-95 § 72: THE FIRST RETIREMENT. THE TWELVE RETURN, AND JESUS RETIRES WITH THEM BEYOND THE LAKE TO REST. FEEDING OF THE FIVE THOUSAND Mark 6:30-44; Matt. 14:13-21; Luke 9:10-17; John 6:1-13. § 73: THE PREVENTION OF THE REVOLUTIONARY PURPOSE TO PROCLAIM JESUS KING (A POLITICAL MESSIAH) Mark 6:45-46; Matt. 14:22-23; John 6:14-15. § 74: THE PERIL TO THE TWELVE IN THE STORM AT SEA AND CHRIST'S COMING TO THEM ON THE WATER IN THE DARKNESS Mark 6:47-52; Matt. 14:24-33; John 6:16-21. § 75: THE RECEPTION AT GENNESARET Mark 6:53-56; Matt. 14:34-36. § 76: THE COLLAPSE OF THE GALILEAN CAMPAIGN BECAUSE JESUS WILL NOT CONFORM TO POPULAR MESSIANIC EXPECTATIONS John 6:22-71. § 77: PHARISEES FROM JERUSALEM REPROACH JESUS FOR ALLOWING HIS DISCIPLES TO DISREGARD THEIR TRADITIONS ABOUT CEREMONIAL DEFILEMENT OF THE HANDS. A PUZZLING PARABLE IN REPLY Mark 7:1-23; Matt. 15:1-20; John 7:1. § 78: THE SECOND WITHDRAWAL TO THE REGION OF TYRE AND SIDON AND THE HEALING OF THE DAUGHTER OF A SYRO-PHOENICIAN WOMAN Mark 7:24-30; Matt. 15:21-28. § 79: THE THIRD WITHDRAWAL NORTH THROUGH PHOENICIA AND EAST TOWARDS HERMON AND SOUTH INTO DECAPOLIS (KEEPING OUT OF THE TERRITORY OF HEROD ANTIPAS) WITH THE HEALING OF THE DEAF AND DUMB MAN AND THE FEEDING OF THE FOUR THOUSAND Mark 7:31-8:9; Matt. 15:29-38. § 80: THE BRIEF VISIT TO MAGADAN (DALMANUTHA) IN GALILEE AND THE SHARP ATTACK BY THE PHARISEES AND SADDUCEES. (NOTE THEIR APPEARANCE NOW AGAINST JESUS) Mark 8:10-12; Matt. 15:39-16:4. § 81: THE FOURTH RETIREMENT TO BETHSAIDA JULIAS IN THE TETRARCHY OF HEROD PHILIP WITH SHARP REBUKE OF THE DULNESS OF THE DISCIPLES ON THE WAY ACROSS AND THE HEALING OF A BLIND MAN IN BETHSAIDA Mark 8:13-26; Matt. 16:5-12. § 82: NEAR CÆSAREA PHILIPPI JESUS TESTS THE FAITH OF THE TWELVE IN HIS MESSIAHSHIP Mark 8:27-30; Matt. 16:13-20; Luke 9:18-21. § 83: JESUS DISTINCTLY FORETELLS THAT HE, THE MESSIAH, WILL BE REJECTED AND KILLED AND WILL RISE THE THIRD DAY Mark 8:31-37; Matt. 16:21-26; Luke 9:22-25. § 84: THE COMING OF THE SON OF MAN IN THAT GENERATION Mark 8:38-9:1; Matt. 16:27-28; Luke 9:26-27. § 85: THE TRANSFIGURATION OF JESUS ON A MOUNTAIN (PROBABLY HERMON) NEAR CÆSAREA PHILIPPI Mark 9:2-8; Matt. 17:1-8; Luke 9:28-36. § 86: THE PUZZLE OF THE THREE DISCIPLES ABOUT THE RESURRECTION AND ABOUT ELIJAH ON THEIR WAY DOWN THE MOUNTAIN Mark 9:9-13; Matt. 17:9-13; Luke 9:36. § 87: THE DEMONIAC BOY, WHOM THE DISCIPLES COULD NOT HEAL Mark 9:14-29; Matt. 17:14-20; Luke 9:37-43. § 88: RETURNING PRIVATELY THROUGH GALILEE, HE AGAIN FORETELLS HIS DEATH AND RESURRECTION Mark 9:30-32; Matt. 17:22-23; Luke 9:43-45. § 89: JESUS, THE MESSIAH, PAYS THE HALF-SHEKEL FOR THE TEMPLE Matt. 17:24-27. § 90: THE TWELVE CONTEND AS TO WHO SHALL BE THE GREATEST UNDER THE MESSIAH'S REIGN. HIS SUBJECTS MUST BE CHILDLIKE Mark 9:33-37; Matt. 18:1-5; Luke 9:46-48. § 91: THE MISTAKEN ZEAL OF THE APOSTLE JOHN REBUKED BY JESUS IN PERTINENT PARABLES Mark 9:38-50; Matt. 18:6-14; Luke 9:49-50. § 92: RIGHT TREATMENT OF A BROTHER WHO HAS SINNED AGAINST ONE, AND DUTY OF PATIENTLY FORGIVING A BROTHER (PARABLE OF THE UNMERCIFUL SERVANT) Matt. 18:15-35. § 93: THE MESSIAH'S FOLLOWERS MUST GIVE UP EVERYTHING FOR HIS SERVICE Matt. 8:19-22; Luke 9:57-62. § 94: THE UNBELIEVING BROTHERS OF JESUS COUNSEL HIM TO EXHIBIT HIMSELF IN JUDEA, AND HE REJECTS THE ADVICE John 7:2-9. § 95: HE GOES PRIVATELY TO JERUSALEM THROUGH SAMARIA Luke 9:51-56; John 7:10. PART IX: THE LATER JUDEAN MINISTRY SECTIONS 96-111 § 96: THE COMING OF JESUS TO THE FEAST OF TABERNACLES CREATES INTENSE EXCITEMENT CONCERNING THE MESSIAHSHIP John 7:11-52. § 97: STORY OF AN ADULTEROUS WOMAN BROUGHT TO JESUS FOR JUDGMENT John 7:53-8:11. § 98: AFTER THE FEAST OF TABERNACLES IN THE TEMPLE JESUS ANGERS THE PHARISEES BY CLAIMING TO BE THE LIGHT OF THE WORLD John 8:12-20. § 99: THE PHARISEES ATTEMPT TO STONE JESUS WHEN HE EXPOSES THEIR SINFULNESS John 8:21-59. § 100: JESUS HEALS A MAN BORN BLIND WHO OUTWITS THE PHARISEES. THE RULERS FORBID THE RECOGNITION OF JESUS AS THE MESSIAH. THE CONVERSION OF THE HEALED MAN John 9:1-41. § 101: IN THE PARABLE (ALLEGORY) OF THE GOOD SHEPHERD JESUS DRAWS THE PICTURE OF THE HOSTILE PHARISEES AND INTIMATES THAT HE IS GOING TO DIE FOR HIS FLOCK AND COME TO LIFE AGAIN John 10:1-21. § 102: THE MISSION OF THE SEVENTY. CHRIST'S JOY IN THEIR WORK ON THEIR RETURN Luke 10:1-24. § 103: JESUS ANSWERS A LAWYER'S QUESTION AS TO ETERNAL LIFE, GIVING THE PARABLE OF THE GOOD SAMARITAN Luke 10:25-37. § 104: JESUS THE GUEST OF MARTHA AND MARY Luke 10:38-42. § 105: JESUS AGAIN GIVES A MODEL OF PRAYER (COMP. § 54) AND ENCOURAGES HIS DISCIPLES TO PRAY. PARABLE OF THE IMPORTUNATE FRIEND Luke 11:1-13. § 106: BLASPHEMOUS ACCUSATION OF LEAGUE WITH BEELZEBUB Luke 11:14-36. § 107: WHILE BREAKFASTING WITH A PHARISEE, JESUS SEVERELY DENOUNCES THE PHARISEES AND LAWYERS AND EXCITES THEIR ENMITY Luke 11:37-54. § 108: HE SPEAKS TO HIS DISCIPLES AND A VAST THRONG ABOUT HYPOCRISY, COVETOUSNESS (PARABLE OF THE RICH FOOL), WORLDLY ANXIETIES, WATCHFULNESS (PARABLE OF THE WAITING SERVANTS AND OF THE WISE STEWARD), AND HIS OWN APPROACHING PASSION Luke 12. § 109: ALL MUST REPENT OR PERISH. (TWO CURRENT TRAGEDIES); PARABLE OF THE BARREN FIG TREE Luke 13:1-9. § 110: JESUS HEALS A CRIPPLED WOMAN ON THE SABBATH AND DEFENDS HIMSELF AGAINST THE RULER OF THE SYNAGOGUE. (CF. §§ 49-51 AND 114.) REPETITION OF THE PARABLES OF THE MUSTARD SEED AND OF THE LEAVEN Luke 13:10-21. § 111: AT THE FEAST OF DEDICATION JESUS WILL NOT YET OPENLY SAY THAT HE IS THE MESSIAH. THE JEWS TRY TO STONE HIM John 10:22-39. PART X: THE LATER PEREAN MINISTRY SECTIONS 112-127 § 112: THE WITHDRAWAL FROM JERUSALEM TO BETHANY BEYOND JORDAN John 10:40-42. § 113: TEACHING IN PEREA, ON A JOURNEY TOWARD JERUSALEM, WARNED AGAINST HEROD ANTIPAS Luke 13:22-35. § 114: WHILE DINING (BREAKFASTING) WITH A CHIEF PHARISEE, HE AGAIN HEALS ON THE SABBATH AND DEFENDS HIMSELF (COMP. §§ 49 TO 51 AND 110) THREE PARABLES SUGGESTED BY THE OCCASION Luke 14:1-24. § 115: GREAT CROWDS FOLLOW HIM, AND HE WARNS THEM TO COUNT THE COST OF DISCIPLESHIP TO HIM (COMP. §§ 70 AND 83) Luke 14:25-35. § 116: THE PHARISEES AND THE SCRIBES MURMUR AGAINST JESUS FOR RECEIVING SINNERS. HE DEFENDS HIMSELF BY THREE GREAT PARABLES (THE LOST SHEEP, THE LOST COIN, THE LOST SON) Luke 15:1-32. § 117: THREE PARABLES ON STEWARDSHIP (TO THE DISCIPLES, THE PARABLE OF THE UNJUST STEWARD; TO THE PHARISEES, THE PARABLE OF THE RICH MAN AND LAZARUS; TO THE DISCIPLES, THE PARABLE OF THE UNPROFITABLE SERVANTS) Luke 16:1-17:10. § 118: JESUS RAISES LAZARUS FROM THE DEAD John 11:1-44. § 119: THE EFFECT OF THE RAISING OF LAZARUS (ON THE PEOPLE, ON THE SANHEDRIN, ON THE MOVEMENTS OF JESUS) John 11:45-54. § 120: JESUS STARTS ON THE LAST JOURNEY TO JERUSALEM BY WAY OF SAMARIA AND GALILEE Luke 17:11-37. § 121: TWO PARABLES ON PRAYER (THE IMPORTUNATE WIDOW, THE PHARISEE AND THE PUBLICAN) Luke 18:1-14. § 122: GOING FROM GALILEE THROUGH PEREA, HE TEACHES CONCERNING DIVORCE Mark 10:1-12; Matt. 19:1-12. § 123: CHRIST AND CHILDREN AND THE FAILURE OF THE DISCIPLES TO UNDERSTAND THE ATTITUDE OF JESUS Mark 10:13-16; Matt. 19:13-15; Luke 18:15-17. § 124: THE RICH YOUNG RULER, THE PERILS OF RICHES, AND AMAZEMENT OF THE DISCIPLES. THE REWARDS OF FORSAKING ALL TO FOLLOW THE MESSIAH WILL BE GREAT, BUT WILL BE SOVEREIGN (PARABLE OF THE LABORERS IN THE VINEYARD) Mark 10:17-31; Matt. 19:16-20:16; Luke 18:18-30. § 125: JESUS AGAIN FORETELLS TO THE DISCIPLES HIS DEATH AND RESURRECTION (COMP. §§ 83, 85, 86, 88), AND REBUKES THE SELFISH AMBITION OF JAMES AND JOHN Mark 10:32-45; Matt. 20:17-28; Luke 18:31-34. § 126: BLIND BARTIMÆUS AND HIS COMPANION HEALED Mark 10:46-52; Matt. 20:29-34; Luke 18:35-43. § 127: JESUS VISITS ZACCHÆUS, AND SPEAKS THE PARABLE OF THE POUNDS, AND SETS OUT FOR JERUSALEM Luke 19:1-28. PART XI: THE LAST PUBLIC MINISTRY IN JERUSALEM SECTIONS 128-138 § 128a: JESUS ARRIVES AT BETHANY NEAR JERUSALEM John 11:55-12:1, 9-11. § 128b: HIS TRIUMPHAL ENTRY INTO JERUSALEM AS THE MESSIAH Mark 11:1-11; Matt. 21:1-11, 14-17; Luke 19:29-44; John 12:12-19. § 129: THE BARREN FIG TREE CURSED, AND THE SECOND CLEANSING OF THE TEMPLE (COMP. § 31) Mark 11:12-18; Matt. 21:18-19, 12-13; Luke 19:45-48. § 130: THE DESIRE OF SOME GREEKS TO SEE JESUS PUZZLES THE DISCIPLES AND LEADS JESUS IN AGITATION OF SOUL TO INTERPRET LIFE AND DEATH AS SACRIFICE AND TO SHOW HOW BY BEING "LIFTED UP" HE WILL DRAW ALL MEN TO HIM John 12:20-50. § 131: THE BARREN FIG TREE FOUND TO HAVE WITHERED Mark 11:19-25; Matt. 21:19-22; Luke 21:37-38. § 132: THE RULERS (SANHEDRIN) FORMALLY CHALLENGE THE AUTHORITY OF JESUS AS AN ACCREDITED TEACHER (RABBI) Mark 11:27-12:12; Matt. 21:23-22:14; Luke 20:1-19. § 133: THE PHARISEES AND THE HERODIANS TRY TO ENSNARE JESUS ABOUT PAYING TRIBUTE TO CÆSAR Mark 12:13-17; Matt. 22:15-22; Luke 20:20-26. § 134: THE SADDUCEES ASK HIM A PUZZLING QUESTION ABOUT THE RESURRECTION Mark 12:18-27; Matt. 22:23-33; Luke 20:27-40. § 135: THE PHARISEES REJOICE OVER THE ROUT OF THE SADDUCEES AND A PHARISAIC LAWYER ASKS JESUS A LEGAL QUESTION Mark 12:28-34; Matt. 22:34-40. § 136: JESUS, TO THE JOY OF THE MULTITUDE, SILENCES HIS ENEMIES BY THE PERTINENT QUESTION OF THE MESSIAH'S DESCENT FROM DAVID AND LORDSHIP OVER DAVID Mark 12:35-37; Matt. 22:41-46; Luke 20:41-44. § 137: IN HIS LAST PUBLIC DISCOURSE, JESUS SOLEMNLY DENOUNCES THE SCRIBES AND PHARISEES (COMP. § 107) Mark 12:38-40; Matt. 23:1-39; Luke 20:45-47. § 138: JESUS CLOSELY OBSERVES THE CONTRIBUTIONS IN THE TEMPLE, AND COMMENDS THE POOR WIDOW'S GIFT Mark 12:41-44; Luke 21:1-4. PART XII: IN THE SHADOW WITH JESUS SECTIONS 139-152 § 139: SITTING ON THE MOUNT OF OLIVES, JESUS SPEAKS TO HIS DISCIPLES ABOUT THE DESTRUCTION OF JERUSALEM, AND HIS OWN SECOND COMING IN APOCALYPTIC LANGUAGE. THE GREAT ESCHATOLOGICAL DISCOURSE Mark 13:1-37; Matt. 24, 25; Luke 21:5-36. § 140: JESUS PREDICTS HIS CRUCIFIXION TWO DAYS HENCE (JEWISH FRIDAY) Mark 14:1-2; Matt. 26:1-5; Luke 22:1-2. § 141: AT THE FEAST IN THE HOUSE OF SIMON THE LEPER MARY OF BETHANY ANOINTS JESUS FOR HIS BURIAL Mark 14:3-9; Matt. 26:6-13; John 12:2-8. § 142: JUDAS, STUNG BY THE REBUKE OF JESUS AT THE FEAST, BARGAINS WITH THE RULERS TO BETRAY JESUS Mark 14:10-11; Matt. 26:14-16; Luke 22:3-6. § 143: THE PREPARATION FOR THE PASCHAL MEAL AT THE HOME OF A FRIEND (POSSIBLY THAT OF JOHN MARK'S FATHER AND MOTHER) Mark 14:12-16; Matt. 26:17-19; Luke 22:7-13. § 144: JESUS PARTAKES OF THE PASCHAL MEAL WITH THE TWELVE APOSTLES AND REBUKES THEIR JEALOUSY Mark 14:17; Matt. 26:20; Luke 22:14-16, 24-30. § 145: DURING THE PASCHAL MEAL, JESUS WASHES THE FEET OF HIS DISCIPLES John 13:1-20. § 146: AT THE PASCHAL MEAL JESUS POINTS OUT JUDAS AS THE BETRAYER Mark 14:18-21; Matt. 26:21-25; Luke 22:21-23; John 13:21-30. § 147: AFTER THE DEPARTURE OF JUDAS JESUS WARNS THE DISCIPLES (PETER IN PARTICULAR) AGAINST DESERTION, WHILE ALL PROTEST THEIR LOYALTY Mark 14:27-31; Matt. 26:31-35; Luke 22:31-38; John 13:31-38. § 148: JESUS INSTITUTES THE MEMORIAL OF EATING BREAD AND DRINKING WINE Mark 14:22-25; Matt. 26:26-29; Luke 22:17-20; 1 Cor. 11:23-26. § 149: THE FAREWELL DISCOURSE TO HIS DISCIPLES IN THE UPPER ROOM John 14. § 150: THE DISCOURSE ON THE WAY TO GETHSEMANE John 15, 16. § 151: CHRIST'S INTERCESSORY PRAYER John 17. § 152: GOING FORTH TO GETHSEMANE, JESUS SUFFERS LONG IN AGONY Mark 14:26, 32-42; Matt. 26:30, 36-46; Luke 22:39-46; John 18:1. PART XIII: THE ARREST, TRIAL, CRUCIFIXION, AND BURIAL OF JESUS SECTIONS 153-168 § 153: JESUS IS BETRAYED, ARRESTED, AND FORSAKEN Mark 14:43-52; Matt. 26:47-56; Luke 22:47-53; John 18:2-12. § 154: JESUS FIRST EXAMINED BY ANNAS, THE EX-HIGH PRIEST John 18:12-14, 19-23. § 155: JESUS HURRIEDLY TRIED AND CONDEMNED BY CAIAPHAS AND THE SANHEDRIN, WHO MOCK AND BUFFET HIM Mark 14:53, 55-65; Matt. 26:57, 59-68; Luke 22:54, 63-65; John 18:24. § 156: PETER THRICE DENIES HIS LORD Mark 14:54, 66-72; Matt. 26:58, 69-75; Luke 22:54-62; John 18:15-18, 25-27. § 157: AFTER DAWN, JESUS IS FORMALLY CONDEMNED BY THE SANHEDRIN Mark 15:1; Matt. 27:1; Luke 22:66-71. § 158: REMORSE AND SUICIDE OF JUDAS THE BETRAYER Matt. 27:3-10; Acts 1:18-19. § 159: JESUS BEFORE PILATE THE FIRST TIME Mark 15:1-5; Matt. 27:2, 11-14; Luke 23:1-5; John 18:28-38. § 160: JESUS BEFORE HEROD ANTIPAS THE TETRARCH Luke 23:6-12. § 161: JESUS THE SECOND TIME BEFORE PILATE Mark 15:6-15; Matt. 27:15-26; Luke 23:13-25; John 18:39-19:16. § 162: THE ROMAN SOLDIERS MOCK JESUS Mark 15:16-19; Matt. 27:27-30. § 163: JESUS ON THE WAY TO THE CROSS (VIA DOLOROSA) ON GOLGOTHA Mark 15:20-23; Matt. 27:31-34; Luke 23:26-33; John 19:16-17. § 164: THE FIRST THREE HOURS ON THE CROSS Mark 15:24-32; Matt. 27:35-44; Luke 23:33-43; John 19:18-27. § 165: THE THREE HOURS OF DARKNESS FROM NOON TO THREE P.M. Mark 15:33-37; Matt. 27:45-50; Luke 23:44-46; John 19:28-30. § 166: THE PHENOMENA ACCOMPANYING THE DEATH OF CHRIST Mark 15:38-41; Matt. 27:51-56; Luke 23:45, 47-49. § 167: THE BURIAL OF THE BODY OF JESUS IN THE TOMB OF JOSEPH OF ARIMATHEA AFTER PROOF OF HIS DEATH Mark 15:42-46; Matt. 27:57-60; Luke 23:50-54; John 19:31-42. § 168: THE WATCH OF THE WOMEN BY THE TOMB OF JESUS Mark 15:47; Matt. 27:61-66; Luke 23:55-56. PART XIV: THE RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST SECTIONS 169-184 § 169: THE VISIT OF THE WOMEN TO THE TOMB OF JESUS Mark 16:1; Matt. 28:1. § 170: THE EARTHQUAKE, THE ROLLING AWAY OF THE STONE BY AN ANGEL, AND THE FRIGHT OF THE ROMAN WATCHERS Matt. 28:2-4. § 171: THE VISIT OF THE WOMEN TO THE TOMB OF JESUS ABOUT SUNRISE SUNDAY MORNING AND THE MESSAGE OF THE ANGELS ABOUT THE EMPTY TOMB Mark 16:2-8; Matt. 28:5-8; Luke 24:1-8; John 20:1. § 172: MARY MAGDALENE AND THE OTHER WOMEN REPORT TO THE APOSTLES, AND PETER AND JOHN VISIT THE EMPTY TOMB Luke 24:9-12; John 20:2-10. § 173: THE APPEARANCE OF JESUS TO MARY MAGDALENE AND THE MESSAGE TO THE DISCIPLES Mark 16:9-11; John 20:11-18. § 174: THE APPEARANCE OF JESUS TO THE OTHER WOMEN Matt. 28:9-10. § 175: SOME OF THE GUARD REPORT TO THE JEWISH RULERS Matt. 28:11-15. § 176: THE APPEARANCE TO TWO DISCIPLES (CLEOPAS AND ANOTHER) ON THE WAY TO EMMAUS Mark 16:12-13; Luke 24:13-32. § 177: THE REPORT OF THE TWO DISCIPLES AND THE NEWS OF THE APPEARANCE TO SIMON PETER Luke 24:33-35; 1 Cor. 15:5. § 178: THE APPEARANCE TO THE ASTONISHED DISCIPLES (THOMAS ABSENT) WITH A COMMISSION AND THEIR FAILURE TO CONVINCE THOMAS Mark 16:14; Luke 24:36-43; John 20:19-25. § 179: THE APPEARANCE TO THE DISCIPLES THE NEXT SUNDAY NIGHT AND THE CONVINCING OF THOMAS John 20:26-31; 1 Cor. 15:5. § 180: THE APPEARANCE TO SEVEN DISCIPLES BESIDE THE SEA OF GALILEE. THE MIRACULOUS DRAUGHT OF FISHES John 21. § 181: THE APPEARANCE TO ABOUT FIVE HUNDRED ON AN APPOINTED MOUNTAIN IN GALILEE, AND A COMMISSION GIVEN Mark 16:15-18; Matt. 28:16-20; 1 Cor. 15:6. § 182: THE APPEARANCE TO JAMES THE BROTHER OF JESUS 1 Cor. 15:7. § 183: THE APPEARANCE TO THE DISCIPLES WITH ANOTHER COMMISSION Luke 24:44-49; Acts 1:3-8. § 184: THE LAST APPEARANCE AND THE ASCENSION Mark 16:19-20; Luke 24:50-53; Acts 1:9-12. TABLE FOR FINDING ANY PASSAGE IN THE HARMONY MARK ------+---------+---------++-------+-----------+-------- Chap. | Verse | Section || Chap. | Verse | Section ------+---------+---------++-------+-----------+-------- 1 | 1 | 20 || 9 | 33-37 | 90 1 | 2-6 | 21 || 9 | 38-50 | 91 1 | 7-8 | 23 || 10 | 1-12 | 122 1 | 9-11 | 24 || 10 | 13-16 | 123 1 | 12-13 | 25 || 10 | 17-31 | 124 1 | 14 | 34 || 10 | 32-45 | 125 1 | 14-15 | 37 || 10 | 46-52 | 126 1 | 16-20 | 41 || 11 | 1-11 | 128b 1 | 21-28 | 42 || 11 | 12-18 | 129 1 | 29-34 | 43 || 11 | 19-25 | 131 1 | 35-39 | 44 || 11 | 27-12:12 | 132 1 | 40-45 | 45 || 12 | 13-17 | 133 2 | 1-12 | 46 || 12 | 18-27 | 134 2 | 13-17 | 47 || 12 | 28-34 | 135 2 | 18-22 | 48 || 12 | 35-37 | 136 2 | 23-28 | 50 || 12 | 38-40 | 137 3 | 1-6 | 51 || 12 | 41-44 | 138 3 | 7-12 | 52 || 13 | 1-37 | 139 3 | 13-19 | 53 || 14 | 1-2 | 140 3 | 19-30 | 61 || 14 | 3-9 | 141 3 | 31-35 | 63 || 14 | 10-11 | 142 4 | 1-2 | 64 || 14 | 12-16 | 143 4 | 3-25 | 64 || 14 | 17 | 144 4 | 26-29 | 64 || 14 | 18-21 | 146 4 | 30-32 | 64 || 14 | 27-31 | 147 4 | 33-34 | 64 || 14 | 22-25 | 148 4 | 35-41 | 65 || 14 | 26, 32-42 | 152 5 | 1-20 | 66 || 14 | 43-52 | 153 5 | 21-43 | 67 || 14 | 53, 55-65 | 155 6 | 1-6 | 69 || 14 | 54, 66-72 | 156 6 | 6-13 | 70 || 15 | 1 | 157 6 | 14-29 | 71 || 15 | 1-5 | 159 6 | 30-44 | 72 || 15 | 6-15 | 161 6 | 45-46 | 73 || 15 | 16-19 | 162 6 | 47-52 | 74 || 15 | 20-23 | 163 6 | 53-56 | 75 || 15 | 24-32 | 164 7 | 1-23 | 77 || 15 | 33-37 | 165 7 | 24-30 | 78 || 15 | 38-41 | 166 7 | 31-8:9 | 79 || 15 | 42-46 | 167 8 | 10-12 | 80 || 15 | 47 | 168 8 | 13-26 | 81 || 16 | 1 | 169 8 | 27-30 | 82 || 16 | 2-8 | 171 8 | 31-37 | 83 || 16 | 9-11 | 173 8 | 38-9:1 | 84 || 16 | 12-13 | 176 9 | 2-8 | 85 || 16 | 14 | 178 9 | 9-13 | 86 || 16 | 15-18 | 181 9 | 14-29 | 87 || 16 | 19-20 | 184 9 | 30-32 | 88 || | | ------+---------+---------++-------+-----------+-------- MATTHEW ------+-----------+---------++--------+--------------+-------- Chap. | Verse | Section || Chap. | Verse | Section ------+-----------+---------++--------+--------------+-------- 1 | 1-17 | 3 || 15 | 1-20 | 77 1 | 18-25 | 9 || 15 | 21-28 | 78 2 | 1-12 | 14 || 15 | 29-38 | 79 2 | 13-18 | 15 || 15 | 39-16:4 | 80 2 | 19-23 | 16 || 16 | 5-12 | 81 3 | 1-6 | 21 || 16 | 13-20 | 82 3 | 7-10 | 22 || 16 | 21-26 | 83 3 | 11-12 | 23 || 16 | 27-28 | 84 3 | 13-17 | 24 || 17 | 1-8 | 85 4 | 1-11 | 25 || 17 | 9-13 | 86 4 | 12 | 34 || 17 | 14-20 | 87 4 | 13-16 | 40 || 17 | 22-23 | 88 4 | 17 | 37 || 17 | 24-27 | 89 4 | 18-22 | 41 || 18 | 1-5 | 90 4 | 23-25 | 44 || 18 | 6-14 | 91 5 | 1-2 | 54 || 18 | 15-35 | 92 5 | 3-12 | 54 || 19 | 1-12 | 122 5 | 13-20 | 54 || 19 | 13-15 | 123 5 | 21-48 | 54 || 19 | 16-20:16 | 124 6 | 1-18 | 54 || 20 | 17-28 | 125 6 | 19-34 | 54 || 20 | 29-34 | 126 7 | 1-6 | 54 || 21 | 1-11, 14-17 | 128b 7 | 7-12 | 54 || 21 | 18-19, 12-13 | 129 7 | 13-8:1 | 54 || 21 | 19-22 | 131 8 | 2-4 | 45 || 21 | 23-22:14 | 132 8 | 5-13 | 55 || 22 | 15-22 | 133 8 | 14-17 | 43 || 22 | 23-33 | 134 8 | 18, 23-27 | 65 || 22 | 34-40 | 135 8 | 19-22 | 93 || 22 | 41-46 | 136 8 | 28-34 | 66 || 23 | 1-39 | 137 9 | 1-8 | 46 || 24, 25 | ... | 139 9 | 9-13 | 47 || 26 | 1-5 | 140 9 | 14-17 | 48 || 26 | 6-13 | 141 9 | 18-26 | 67 || 26 | 14-16 | 142 9 | 27-34 | 68 || 26 | 17-19 | 143 9 | 35-11:1 | 70 || 26 | 20 | 144 11 | 2-19 | 57 || 26 | 21-25 | 146 11 | 20-30 | 58 || 26 | 31-35 | 147 12 | 1-8 | 50 || 26 | 26-29 | 148 12 | 9-14 | 51 || 26 | 30, 36-46 | 152 12 | 15-21 | 52 || 26 | 47-56 | 153 12 | 22-37 | 61 || 26 | 57, 59-68 | 155 12 | 38-45 | 62 || 26 | 58, 69-75 | 156 12 | 46-50 | 63 || 27 | 1 | 157 13 | 1-3 | 64 || 27 | 3-10 | 158 13 | 3-23 | 64 || 27 | 2, 11-14 | 159 13 | 24-30 | 64 || 27 | 15-26 | 161 13 | 31-32 | 64 || 27 | 27-30 | 162 13 | 33-35 | 64 || 27 | 31-34 | 163 13 | 36-43 | 64 || 27 | 35-44 | 164 13 | 44 | 64 || 27 | 45-50 | 165 13 | 45-46 | 64 || 27 | 51-56 | 166 13 | 47-50 | 64 || 27 | 57-60 | 167 13 | 51-53 | 64 || 27 | 61-66 | 168 13 | 54-58 | 69 || 28 | 1 | 169 14 | 1-12 | 71 || 28 | 2-4 | 170 14 | 13-21 | 72 || 28 | 5-8 | 171 14 | 22-23 | 73 || 28 | 9-10 | 174 14 | 24-33 | 74 || 28 | 11-15 | 175 14 | 34-36 | 75 || 28 | 16-20 | 181 ------+-----------+---------++--------+--------------+-------- LUKE ------+---------+---------++-------+--------------+-------- Chap. | Verse | Section || Chap. | Verse | Section ------+---------+---------++-------+--------------+-------- 1 | 1-4 | 1 || 9 | 49-50 | 91 1 | 5-25 | 4 || 9 | 51-56 | 95 1 | 26-38 | 5 || 9 | 57-62 | 93 1 | 39-45 | 6 || 10 | 1-24 | 102 1 | 46-56 | 7 || 10 | 25-37 | 103 1 | 57-80 | 8 || 10 | 38-42 | 104 2 | 1-7 | 10 || 11 | 1-13 | 105 2 | 8-20 | 11 || 11 | 14-36 | 106 2 | 21 | 12 || 11 | 37-54 | 107 2 | 22-38 | 13 || 12 | 1-59 | 108 2 | 39 | 16 || 13 | 1-9 | 109 2 | 40 | 17 || 13 | 10-21 | 110 2 | 41-50 | 18 || 13 | 22-35 | 113 2 | 51-52 | 19 || 14 | 1-24 | 114 3 | 1-2 | 20 || 14 | 25-35 | 115 3 | 3-6 | 21 || 15 | 1-32 | 116 3 | 7-14 | 22 || 16 | 1-17:10 | 117 3 | 15-18 | 23 || 17 | 11-37 | 120 3 | 19-20 | 34 || 18 | 1-14 | 121 3 | 21-23 | 24 || 18 | 15-17 | 123 3 | 23-38 | 3 || 18 | 18-30 | 124 4 | 1-13 | 25 || 18 | 31-34 | 125 4 | 14 | 34 || 18 | 35-43 | 126 4 | 14-15 | 37 || 19 | 1-28 | 127 4 | 16-31 | 39 || 19 | 29-44 | 128b 4 | 31-37 | 42 || 19 | 45-48 | 129 4 | 38-41 | 43 || 21 | 37-38 | 131 4 | 42-44 | 44 || 20 | 1-19 | 132 5 | 1-11 | 41 || 20 | 20-26 | 133 5 | 12-16 | 45 || 20 | 27-40 | 134 5 | 17-26 | 46 || 20 | 41-44 | 136 5 | 27-32 | 47 || 20 | 45-47 | 137 5 | 33-39 | 48 || 21 | 1-4 | 138 6 | 1-5 | 50 || 21 | 5-36 | 139 6 | 6-11 | 51 || 22 | 1-2 | 140 6 | 12-16 | 53 || 22 | 3-6 | 142 6 | 17-19 | 54 || 22 | 7-13 | 143 6 | 20-26 | 54 || 22 | 14-16, 24-30 | 144 6 | 27-36 | 54 || 22 | 21-23 | 146 6 | 37-42 | 54 || 22 | 31-38 | 147 6 | 43-49 | 54 || 22 | 17-20 | 148 7 | 1-10 | 55 || 22 | 39-46 | 152 7 | 11-17 | 56 || 22 | 47-53 | 153 7 | 18-35 | 57 || 22 | 54, 63-65 | 155 7 | 36-50 | 59 || 22 | 54-62 | 156 8 | 1-3 | 60 || 22 | 66-71 | 157 8 | 4 | 64 || 23 | 1-5 | 159 8 | 5-18 | 64 || 23 | 6-12 | 160 8 | 19-21 | 63 || 23 | 13-25 | 161 8 | 22-25 | 65 || 23 | 26-33 | 163 8 | 26-39 | 66 || 23 | 33-43 | 164 8 | 40-56 | 67 || 23 | 44-46 | 165 9 | 1-6 | 70 || 23 | 45, 47-49 | 166 9 | 7-9 | 71 || 23 | 50-54 | 167 9 | 10-17 | 72 || 23 | 55-56 | 168 9 | 18-21 | 82 || 24 | 1-8 | 171 9 | 22-25 | 83 || 24 | 9-12 | 172 9 | 26-27 | 84 || 24 | 13-32 | 176 9 | 28-36 | 85 || 24 | 33-35 | 177 9 | 36 | 86 || 24 | 36-43 | 178 9 | 37-43 | 87 || 24 | 44-49 | 183 9 | 43-45 | 88 || 24 | 50-53 | 184 9 | 46-48 | 90 || | | ------+---------+---------++-------+--------------+-------- JOHN ------+----------+---------++--------+---------------+-------- Chap. | Verse | Section || Chap. | Verse | Section ------+----------+---------++--------+---------------+-------- 1 | 1-18 | 2 || 11 | 1-44 | 118 1 | 19-28 | 26 || 11 | 45-54 | 119 1 | 29-34 | 27 || 11 | 55-12:1, 9-11 | 128a 1 | 35-51 | 28 || 12 | 12-19 | 128b 2 | 1-11 | 29 || 12 | 20-50 | 130 2 | 12 | 30 || 12 | 2-8 | 141 2 | 13-22 | 31 || 13 | 1-20 | 145 2 | 23-3:21 | 32 || 13 | 21-30 | 146 3 | 22-36 | 33 || 13 | 31-38 | 147 4 | 1-4 | 34 || 14 | ... | 149 4 | 5-42 | 35 || 15, 16 | ... | 150 4 | 43-45 | 36 || 17 | ... | 151 4 | 46-54 | 38 || 18 | 1 | 152 5 | 1-47 | 49 || 18 | 2-12 | 153 6 | 1-13 | 72 || 18 | 12-14, 19-23 | 154 6 | 14-15 | 73 || 18 | 24 | 155 6 | 16-21 | 74 || 18 | 15-18, 25-27 | 156 6 | 22-71 | 76 || 18 | 28-38 | 159 7 | 1 | 77 || 18 | 39-19:16 | 161 7 | 2-9 | 94 || 19 | 16-17 | 163 7 | 10 | 95 || 19 | 18-27 | 164 7 | 11-52 | 96 || 19 | 28-30 | 165 7 | 53-8:11 | 97 || 19 | 31-42 | 167 8 | 12-20 | 98 || 20 | 1 | 171 8 | 21-59 | 99 || 20 | 2-10 | 172 9 | 1-41 | 100 || 20 | 11-18 | 173 10 | 1-21 | 101 || 20 | 19-25 | 178 10 | 22-39 | 111 || 20 | 26-31 | 179 10 | 40-42 | 112 || 21 | ... | 180 ------+----------+---------++--------+---------------+-------- NOTE:--The verses that are omitted in the Canterbury Revision do not appear in this Harmony. They are Mark 7:16; 9:44, 46; 11:26; 15:28; Matthew 17:21; 18:11; 23:14; Luke 17:36; 23:17; John 5:4. In addition to the Gospels use is made of Acts 1:3-8 in § 183. Acts 1:9-12 in § 184. Acts 1:18-19 in § 158. 1 Cor. 11:23-26 in § 148. 1 Cor. 15:5 in § 177. 1 Cor. 15:5 in § 179. 1 Cor. 15:6 in § 181. 1 Cor. 15:7 in § 182. A HARMONY OF THE GOSPELS FOR STUDENTS OF THE LIFE OF CHRIST PART I THE SOURCES OF THE GOSPELS § 1. IN THE DEDICATION LUKE EXPLAINS HIS METHOD OF RESEARCH[a] Luke 1:1-4 1 Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been [1]fulfilled among us, 2 even as they delivered them unto us, which from the beginning were 3 eyewitnesses and ministers of the word, it seemed good to me also, having traced the course of all things accurately from the first, 4 to write unto thee in order, most excellent Theophilus;[b] that thou mightest know the certainty concerning the [2]things [3]wherein thou wast instructed. [Footnote 1: Or, _fully establish_.] [Footnote 2: Gr. _words_.] [Footnote 3: Or, _which thou wast taught by word of mouth_.] [Footnote a: Luke is the first critic of the life of Christ whose criticism has been preserved to us. Others had drawn up narratives of certain portions of Christ's work. Others still had been eyewitnesses of the ministry of Jesus and gave Luke their oral testimony. Luke sifted it all with care and produced an orderly and reasonably full narrative of the earthly ministry of Jesus. We cannot reproduce all the sources that Luke had at his command, but it is clear that he followed in the main our Gospel of Mark, as any one can see for himself by comparing the two Gospels in this Harmony. Both Matthew and Luke made use of Mark. But they had other sources also. See note 2 on Synoptic Criticism at the close of the Harmony. See also Chapter IV, "Luke's Method of Research" in my _Luke the Historian in the Light of Research_.] [Footnote b: Luke alone follows the method of ancient historians in dedicating his Gospel, as also the Acts (1:1), to a patron who probably met the expense of publication. So Luke as a Gentile Christian writes an historical introduction in literary (_Koiné_) Greek after the fashion of Thucydides and Plutarch. Mark had no formal introduction. Matthew's introduction is genealogical because he is writing for Jewish readers to prove that Jesus is the Messiah of Jewish hope. John, writing last of all, has a theological introduction to meet the Gnostic and philosophical misconceptions concerning the Person of Christ. Thus he pictures Christ as the Eternal Logos, with God in his pre-incarnate state, who became flesh and thus revealed the Father to men.] PART II THE PRE-EXISTENT STATE OF CHRIST AND HIS INCARNATION § 2. IN HIS INTRODUCTION JOHN PICTURES CHRIST AS THE WORD (LOGOS) John 1:1-18 1 In the beginning was the Word,[a] and the Word was with God, and 2 the Word was God. The same was in the beginning with God. All 3 things were made [1]by him; and without him [2]was not anything 4 made that hath been made. In him was life; and the life was the 5 light of men. And the light shineth in the darkness; and the 6 darkness [3]apprehended it not. There came a man, sent from God, 7 whose name was John. The same came for witness, that he might bear 8 witness of the light, that all might believe through him. He was not the light, but _came_ that he might bear witness of the light. 9 [4]There was the true light, _even the light_ which lighteth 10 [5]every man, coming into the world. He was in the world, and the 11 world was made [1]by him, and the world knew him not. He came unto 12 [6]his own, and they that were his own received him not. But as many as received him, to them gave he the right to become children 13 of God, _even_ to them that believe on his name: which were [7]born, not of [8]blood, nor of the will of the flesh, nor of the 14 will of man, but of God. And the Word[a] became flesh, and [9]dwelt among us (and we beheld his glory, glory as of [10]the only 15 begotten from the Father), full of grace and truth. John beareth witness of him, and crieth, saying, [11]This was he of whom I said, He that cometh after me is become before me: for he was [12]before 16 me. For of his fulness we all received, and grace for grace. For 17 the law was given [1]by Moses; grace and truth came [1]by Jesus 18 Christ. No man hath seen God at any time; [13]the only begotten Son, which is in the bosom of the Father, he hath declared _him_. [Footnote 1: Or, _through_.] [Footnote 2: Or, _was not anything made. That which hath been made was life in him; and the life &c._] [Footnote 3: Or, _overcame_.] [Footnote 4: Or, _The true light, which lighteth every man, was coming_.] [Footnote 5: Or, _every man as he cometh_.] [Footnote 6: Gr. _his own things_.] [Footnote 7: Or, _begotten_.] [Footnote 8: Gr. _bloods_.] [Footnote 9: Gr. _tabernacled_.] [Footnote 10: Or, _an only begotten from a father_.] [Footnote 11: Some ancient authorities read _this was he that said_.] [Footnote 12: Gr. _first in regard of me_.] [Footnote 13: Many very ancient authorities read _God only begotten_.] [Footnote a: The Fourth Gospel makes no further use of the term Logos (Word) for Christ. No other Gospel employs the term, but in 1 John 1:1 we find "the Word of life" in this sense and in Rev. 19:14 we have: "and his name is called the Word of God." The Greek word has a double sense (reason and speech) and John seems to have both ideas in mind (1:18). Christ is the Idea of God and the Expression of God. The Stoics followed Plato in the philosophical use of Logos. Philo took it up and made it familiar to Jewish readers who were already used to the Hebrew _Mêmra_ (Word) in a personal sense. But John carried the term further than any of his predecessors and placed it on a par with Messiah, Son of God, Son of Man, and other phrases that portray aspects of the Person of Christ. John writes his Gospel to prove the deity of Jesus (John 20:31) against Gnostics (Cerinthian) who denied it, as he wrote his First Epistle (1 John 1:1-4) to prove the humanity of Jesus against Docetic Gnostics who disclaimed it. See note 3 at end of Harmony.] PART III THE TWO GENEALOGIES IN MATTHEW AND LUKE § 3. APPARENTLY JOSEPH'S GENEALOGY IN MATTHEW AND MARY'S IN LUKE[a] Matt. 1:1-17. (_Cf._ 1 Chron. |Luke 3:23-38. (_Cf._ 1 Chron. 1:1-4, 1:34; 2:1-25; 3:1-19.) |24-28; 2:1-15; 3:17; Ruth 4:18-22.) | 1 [1]The book of the | Being the son (as was supposed) [2]generation of Jesus Christ,| of Joseph, the _son_ of Heli, the son of David, the son of |24 the _son_ of Matthat, the _son_ Abraham. | of Levi, the _son_ of Melchi, the 2 Abraham begat Isaac; and | _son_ of Jannai, the _son_ of Isaac begat Jacob; and Jacob |25 Joseph, the _son_ of Mattathias, begat Judah and his brethren; | the _son_ of Amos, the _son_ of 3 and Judah begat Perez and | Nahum, the _son_ of Esli, the Zerah of Tamar; and Perez |26 _son_ of Naggai, the _son_ of begat Hezron; and Hezron begat| Maath, the _son_ of Mattathias, 4 [3]Ram; and [3]Ram begat | the _son_ of Semein, the _son_ of Amminadab; and Amminadab begat|27 Josech, the _son_ of Joda, the Nahshon; and Nahshon begat | _son_ of Joanan, the _son_ of 5 Salmon; and Salmon begat Boaz | Rhesa, the _son_ of Zerubbabel, of Rahab; and Boaz begat Obed | the _son_ of [7]Shealtiel, the of Ruth; and Obed begat Jesse;|28 _son_ of Neri, the _son_ of 6 and Jesse begat David the | Melchi, the _son_ of Addi, the king. | _son_ of Cosam, the _son_ of And David begat Solomon of |29 Elmadam, the _son_ of Er, the her _that had been the wife_ | _son_ of Jesus, the _son_ of 7 of Uriah; and Solomon begat | Eliezer, the _son_ of Jorim, the Rehoboam; and Rehoboam begat | _son_ of Matthat, the _son_ of Abijah; and Abijah begat |30 Levi, the _son_ of Symeon, the 8 [4]Asa; and [4]Asa begat | _son_ of Judas, the _son_ of Jehoshaphat; and Jehoshaphat | Joseph, the _son_ of Jonam, the begat Joram; and Joram begat |31 _son_ of Eliakim, the _son_ of 9 Uzziah; and Uzziah begat | Melea, the _son_ of Menna, the Jotham; and Jotham begat Ahaz;| _son_ of Mattatha, the _son_ of 10 and Ahaz begat Hezekiah; and |32 Nathan, the _son_ of David, the Hezekiah begat Manasseh; and | _son_ of Jesse, the _son_ of Manasseh begat [5]Amon; and | Obed, the _son_ of Boaz, the 11 [5]Amon begat Josiah; and | _son_ of [8]Salmon, the _son_ of Josiah begat Jechoniah and his|33 Nahshon, the _son_ of Amminadab, brethren, at the time of the | [9]the _son_ of [10]Arni, the [6]carrying away to Bablyon. | _son_ of Hezron, the _son_ of 12 And after the [6]carrying |34 Perez, the _son_ of Judah, the away to Babylon, Jechoniah | _son_ of Jacob, the _son_ of begat [7]Shealtiel; and | Isaac, the _son_ of Abraham, the [7]Shealtiel begat Zerubbabel;| _son_ of Terah, the _son_ of 13 and Zerubbabel begat Abiud; |35 Nahor, the _son_ of Serug, the and Abiud begat Eliakim; and | _son_ of Reu, the _son_ of Peleg, 14 Eliakim begat Azor; and Azor | the _son_ of Eber, the _son_ of begat Sadoc; and Sadoc begat |36 Shelah, the _son_ of Cainan, the Achim; and Achim begat Eliud; | _son_ of Arphaxad, the _son_ of 15 and Eliud begat Eleazar; and | Shem, the _son_ of Noah, the Eleazar begat Matthan; and |37 _son_ of Lamech, the _son_ of 16 Matthan begat Jacob; and Jacob| Methuselah, the _son_ of Enoch, begat Joseph the husband of | the _son_ of Jared, the _son_ of Mary, of whom was born[b] | Mahalaleel, the _son_ of Cainan, Jesus, who is called Christ. |38 the _son_ of Enos, the _son_ of 17 So all the generations from | Seth, the _son_ of Adam, the Abraham unto David are | _son_ of God. fourteen generations; and from| David unto the [6]carrying | away to Babylon fourteen | generations; and from the | [6]carrying away to Babylon | unto the Christ fourteen | generations.[c] | [Footnote 1: Or, _The genealogy of Jesus Christ_.] [Footnote 2: Or, _birth_: as in ver. 18.] [Footnote 3: Gr. _Aram_.] [Footnote 4: Gr. _Asaph_.] [Footnote 5: Gr. _Amos_.] [Footnote 6: Or, _removal to Babylon_.] [Footnote 7: Gr. _Salathiel_.] [Footnote 8: Some ancient authorities write _Sala_.] [Footnote 9: Many ancient authorities insert _the son of Admin_; and one writes _Admin_ for _Amminadab_.] [Footnote 10: Some ancient authorities write _Aram_.] [Footnote a: This view is not accepted by all scholars, though it is found as early as Eusebius (_Hist. Eccl._ i, 7). See note 5 at end of Harmony.] [Footnote b: The Sinaitic Syriac, against all the early Greek manuscripts, reads in Matt. 1:16: "But Joseph, to whom the Virgin Mary was betrothed, begat Jesus." This ancient Ebionitic text is followed by Von Soden in his _Griechisches Neues Testament_ and by Moffatt in his _New Translation of the New Testament_, but it is difficult to believe it genuine, for in Matt. 1:18-22 the writer pictures Joseph as on the point of putting Mary away privily. The two reports in the Sinaitic Syriac flatly contradict each other. Those who accept it say that the writer of the Virgin Birth view in 1:18-20 overlooked 1:16 (certainly a serious oversight). It is easier to think that an Ebionitic scribe in copying altered 1:16, but passed by 1:18-20. The Ebionites denied the deity of Jesus. Both Matthew and Luke (1:26-38) give the Virgin Birth of Jesus, but they preserve separate traditions on the subject.] [Footnote c: Observe that Matthew's three divisions of the genealogy represent three great periods in the history of Israel. See note 5 at end of Harmony for discussion of the differences between the genealogies in Matthew and in Luke.] PART IV THE BIRTH AND CHILDHOOD OF THE BAPTIST AND OF JESUS Probably B.C. 7 to A.D. 7 _§§ 4-19. These sections include the annunciations, the birth, infancy, and childhood of both John and Jesus._ § 4. THE ANNUNCIATION[a] OF THE BIRTH OF THE BAPTIST TO ZACHARIAS Jerusalem, in the Temple. Probably B.C. 7 Luke 1:5-25[b] 5 There was in the days of Herod, king of Judea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the 6 daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and 7 ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were _now_ [1]well stricken in years. 8 Now it came to pass, while he executed the priest's office before 9 God in the order of his course, according to the custom of the priest's office, his lot was to enter into the [2]temple of the 10 Lord and burn incense. And the whole multitude of the people were 11 praying without at the hour of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar 12 of incense. And Zacharias was troubled when he saw _him_, and fear 13 fell upon him. But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elisabeth shall 14 bear thee a son, and thou shalt call his name John. And thou shalt 15 have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and he shall drink no wine nor [3]strong drink [_see Num. 6:3; Judg. 13:4-6; 1 Sam. 1:11_]; and he shall be filled with the [4]Holy Ghost, even from 16 his mother's womb. And many of the children of Israel shall he 17 turn unto the Lord their God. And he shall [5]go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children [_see Mal. 3:1; 4:5-6_], and the disobedient _to walk_ in the wisdom of the just; to make ready for 18 the Lord a people prepared _for him_. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife 19 [6]well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God [_see Dan. 8:16; 9:21_]; and I was sent to speak unto thee, and to bring thee these 20 good tidings. And behold, thou shalt be silent and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their 21 season. And the people were waiting for Zacharias, and they 22 marvelled [7]while he tarried in the [2]temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the [2]temple: and he continued making signs unto 23 them, and remained dumb. And it came to pass, when the days of his ministration were fulfilled, he departed unto his house. 24 And after these days Elisabeth his wife conceived; and she hid 25 herself five months, saying, Thus hath the Lord done unto me in the days wherein he looked upon _me_, to take away my reproach among men. [Footnote 1: Gr. _advanced in their days_.] [Footnote 2: Or, _sanctuary_.] [Footnote 3: Gr. _sikera_.] [Footnote 4: Or, _Holy Spirit_: and so throughout all the Gospels.] [Footnote 5: Some ancient authorities read _come nigh before his face_.] [Footnote 6: Gr. _advanced in her days_.] [Footnote 7: Or, _at his tarrying_.] [Footnote a: There are three annunciations: (1) to Zacharias § 4, (2) to Mary § 5, (3) to Joseph § 9. Luke gives the first two and Matthew the third. The Angel Gabriel is named by Luke (1:19, 26), but Matthew simply has "an angel of the Lord" (1:20).] [Footnote b: It is certain that Luke tells the infancy stories from the standpoint of Mary while Matthew writes from the standpoint of Joseph. Matthew gives the public account while Luke tells the private story from Mary herself (Ramsay, _Was Christ Born at Bethlehem?_ p. 79). Luke could have seen Mary, if still alive, or could have obtained it from one of Mary's circle either orally or in manuscript form. Some scholars even suggest "Gospel of Mary" and even, "Gospel of the Baptist" as a written source for Luke in 1:5-2:52. Sanday (_The Life of Christ in Recent Research_, p. 166) says: "These two chapters--whatever the date at which they were first committed to writing--are essentially the most archaic thing in the whole New Testament." Certainly Luke reveals the use of Aramaic or Hebrew sources by the sudden changes in his style from 1:1-4. Luke, if familiar with the current account as seen in Matthew, apparently felt that he owed it to Mary to record her story of her great experience.] § 5. THE ANNUNCIATION TO THE VIRGIN MARY OF THE BIRTH OF JESUS Nazareth. Probably B.C. 7 or 6 Luke 1:26-38 26 Now in the sixth month the angel Gabriel was sent from God unto a 27 city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's 28 name was Mary. And he came in unto her, and said, Hail, thou that 29 art [1]highly favoured, the Lord _is_ with thee.[2] But she was greatly troubled at the saying, and cast in her mind what manner 30 of salutation this might be. And the angel said unto her, Fear 31 not, Mary: for thou hast found [3]favour with God. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt 32 call his name JESUS [_see Isa. 7:14_]. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David [_see 2 Sam. 33 7:12-17_]: and he shall reign over the house of Jacob [4]for ever; 34 and of his kingdom there shall be no end. And Mary said unto the 35 angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also [5]that which [6]is to be born [7]shall be called holy [_see 36 Ex. 13:12_], the Son of God. And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age: and this is the 37 sixth month with her that [8]was called barren. For no word from 38 God shall be void of power [_see Gen. 18:14_]. And Mary said, Behold, the [9]handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. [Footnote 1: Or, _endued with grace_.] [Footnote 2: Many ancient authorities add _blessed_ art _thou among women_. (See ver. 42.)] [Footnote 3: Or, _grace_.] [Footnote 4: Gr. _unto the ages_.] [Footnote 5: Or, _the holy thing which is to be born shall be called the son of God_.] [Footnote 6: Or, _is begotten_.] [Footnote 7: Some ancient authorities insert _of thee_.] [Footnote 8: Or, _is_.] [Footnote 9: Gr. _bondmaid_.] § 6. THE SONG[a] OF ELISABETH TO MARY UPON HER VISIT Hill Country of Judea Luke 1:39-45 39 And Mary arose in these days and went into the hill country with 40 haste, into a city of Judah; and entered into the house of 41 Zacharias and saluted Elisabeth. And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her 42 womb; and Elisabeth was filled with the Holy Ghost; and she lifted up her voice with a loud cry, and said, Blessed _art_ thou among 43 women, and blessed _is_ the fruit of thy womb. And whence is this 44 to me, that the mother of my Lord should come unto me? For behold, when the voice of thy salutation came into mine ears, the babe 45 leaped in my womb for joy. And blessed _is_ she that [1]believed; for there shall be a fulfilment of the things which have been spoken to her from the Lord. [Footnote 1: Or, _believed that there shall be_.] [Footnote a: This hymn or psalm springs from the omen to Elisabeth.] § 7. THE MAGNIFICAT OF MARY Hill Country of Judea Luke 1:46-56 46 And Mary said, My soul doth magnify the Lord [_see 1 Sam. 2:1-10_], 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath looked upon the low estate of his [1]handmaiden: For behold, from henceforth all generations shall call me blessed [_see 1 Sam 1:11_]. 49 For he that is mighty hath done to me great things; And holy is his name [_see 1 Sam. 2:2_]. 50 And his mercy is unto generations and generations On them that fear him [_see Ps. 103:17_]. 51 He hath shewed strength with his arm; He hath scattered the proud [2]in the imagination of their heart [_see 1 Sam. 2:4; Ps. 89:10_]. 52 He hath put down princes from _their_ thrones, And hath exalted them of low degree [_see Job 5:11; 12:19_]. 53 The hungry he hath filled with good things; And the rich he hath sent empty away [_see Ps. 107:9_]. 54 He hath holpen Israel his servant, That he might remember mercy [_see Isa. 41:8-9_] 55 (As he spake unto our fathers) Toward Abraham and his seed for ever [_see Gen. 17:7; Mic. 7:20_]. 56 And Mary abode with her about three months, and returned unto her house. [Footnote 1: Gr. _bondmaiden_.] [Footnote 2: Or, _by_.] § 8. THE BIRTH AND CHILDHOOD OF THE BAPTIST, AND HIS DESERT LIFE Hill Country of Judea. B.C. 7 or 6 Luke 1:57-80 57 Now Elisabeth's time was fulfilled that she should be delivered; 58 and she brought forth a son. And her neighbours and her kinsfolk heard that the Lord had magnified his mercy toward her; and they 59 rejoiced with her. And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him 60 Zacharias, after the name of his father. And his mother answered 61 and said, Not so; but he shall be called John. And they said unto 62 her, There is none of thy kindred that is called by this name. And 63 they made signs to his father, what he would have him called. And he asked for a writing tablet, and wrote, saying, His name is John. 64 And they marvelled all. And his mouth was opened immediately, and 65 his tongue _loosed_, and he spake, blessing God. And fear came on all that dwelt round about them: and all these sayings were noised 66 abroad throughout all the hill country of Judea. And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him. 67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed _be_ the Lord, the God of Israel; For he hath visited and wrought redemption for his people [_see Ps. 72:18; 111:9_], 69 And hath raised up a horn of salvation for us In the house of his servant David [_see 1 Sam. 2:10; Ps. 18:3_] 70 (As he spake by the mouth of his holy prophets which have been since the world began), 71 Salvation from our enemies, and from the hand of all that hate us [_see Ps. 106:10_]; 72 To shew mercy towards our fathers, And to remember his holy covenant; 73 The oath which he sware unto Abraham our father [_see Gen. 17:7; Lev. 26:42; Ps. 105:8; Mic. 7:20_], 74 To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear, 75 In holiness and righteousness before him all our days. 76 Yea and thou, child, shalt be called the prophet of the Most High: For thou shalt go before the face of the Lord to make ready his ways [_see Mal. 3:1_]; 77 To give knowledge of salvation unto his people In the remission of their sins, 78 Because of the [1]tender mercy of our God, [2]Whereby the dayspring from on high [3]shall visit us [_see Mal. 4:2_], 79 To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace [_see Isa. 8:22; 9:2_]. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.[a] [Footnote 1: Or, _heart of mercy_.] [Footnote 2: Or, _Wherein_.] [Footnote 3: Many ancient authorities read _hath visited us_.] [Footnote a: Dwell on this summary statement as to John's retired life in the wild regions of Judea, whence he will come forth thirty years later.] § 9. THE ANNUNCIATION TO JOSEPH OF THE BIRTH OF JESUS Nazareth Matt. 1:18-25 18 Now the [1]birth [2]of Jesus Christ was on this wise: When his mother Mary had been betrothed to Joseph, before they came 19 together she was found with child of the [3]Holy Ghost. And Joseph her husband, being a righteous man, and not willing to make her a 20 public example, was minded to put her away privily. But when he thought on these things, behold, an angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is [4]conceived in 21 her is of the Holy Ghost. And she shall bring forth a son; and thou shalt call his name JESUS; for it is he that shall save his 22 people from their sins. Now all this is come to pass, that it might be fulfilled which was spoken by the Lord through the prophet, saying, 23 Behold, the virgin shall be with child, and shall bring forth a son [_see Isa. 7:14_], And they shall call his name [5]Immanuel; 24 which is, being interpreted, God with us. And Joseph arose from his sleep, and did as the angel of the Lord commanded him, and 25 took unto him his wife; and knew her not till she had brought forth a son: and he called his name JESUS. [Footnote 1: Or, _generation_: as in ver. 1 in § 3.] [Footnote 2: Some ancient authorities read _of the Christ_.] [Footnote 3: Or, _Holy Spirit_.] [Footnote 4: Gr. _begotten_.] [Footnote 5: Gr. _Emmanuel_.] § 10. THE BIRTH OF JESUS Bethlehem. Probably B.C. 6 or 5 Luke 2:1-7 1 Now it came to pass in those days, there went out a decree from 2 Cæsar Augustus, that all the [1]world should be enrolled. This was 3 the first enrolment made when Quirinius was governor of Syria. And 4 all went to enrol themselves, every one to his own city.[a] And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, 5 because he was of the house and family of David; to enrol himself 6 with Mary, who was betrothed to him, being great with child. And it came to pass, while they were there, the days were fulfilled 7 that she should be delivered. And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. [Footnote 1: Gr. _inhabited earth_.] [Footnote a: Observe how the ruler of the civilized world is unconsciously bringing it about that the Messiah, the son of David, shall be born at Bethlehem, though his mother's home was Nazareth. All the previous history of Rome and of Israel gathers about this manger. As to Quirinius, and as to the probable time of the Saviour's birth, see note 6 at the end of the book. The vindication of Luke's historical statements in these verses is one of the triumphs of modern research, as is shown in that note.] § 11. THE PRAISE OF THE ANGELS AND THE HOMAGE OF THE SHEPHERDS Near Bethlehem Luke 2:8-20 8 And there were shepherds in the same country abiding in the 9 field, and keeping [1]watch by night over their flock. And an angel of the Lord stood by them, and the glory of the Lord shone round 10 about them: and they were sore afraid. And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great 11 joy which shall be to all the people: for there is born to you this day in the city of David a Saviour, which is [2]Christ the 12 Lord. And this _is_ the sign unto you; Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. And suddenly 13 there was with the angel a multitude of the heavenly host praising[a] God, and saying, 14 Glory to God in the highest, And on earth [3]peace among [4]men in whom he is well pleased. 15 And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this [5]thing that is come to pass, which the 16 Lord hath made known unto us. And they came with haste, and found 17 both Mary and Joseph, and the babe lying in the manger. And when they saw it, they made known concerning the saying which was 18 spoken to them about this child. And all that heard it wondered at 19 the things which were spoken unto them by the shepherds. But Mary 20 kept all these [6]sayings, pondering them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them. [Footnote 1: Or, _night-watches_.] [Footnote 2: Or, _Anointed Lord_.] [Footnote 3: Many ancient authorities read _peace, good pleasure among men_.] [Footnote 4: Gr. _men of good pleasure_.] [Footnote 5: Or, _saying_.] [Footnote 6: Or, _things_.] [Footnote a: The Gloria in Excelsis.] § 12. THE CIRCUMCISION OF JESUS Bethlehem Luke 2:21 21 And when eight days were fulfilled for circumcising him [_see Gen. 17:12; Lev. 12:3_], his name was called JESUS, which was so called by the angel before he was conceived in the womb. § 13. THE PRESENTATION IN THE TEMPLE WITH THE HOMAGE OF SIMEON AND ANNA Jerusalem Luke 2:22-38 22 And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present 23 him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord) 24 [_see Ex. 13:2, 12, 15; Lev. 12:1-8_], and to offer a sacrifice according to that which is said in the law of the Lord, A pair of 25 turtledoves, or two young pigeons. And behold, there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel: and the Holy Spirit 26 was upon him. And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the 27 Lord's Christ. And he came in the Spirit into the temple: and when the parents brought in the child Jesus, that they might do 28 concerning him after the custom of the law, then he received him into his arms, and blessed God, and said,[a] 29 Now lettest thou thy [1]servant depart, O [2]Lord, According to thy word, in peace; 30 For mine eyes have seen thy salvation [_see Isa. 52:10_], 31 Which thou hast prepared before the face of all peoples; 32 A light for [3]revelation to the Gentiles, And the glory of thy people Israel [_see Isa. 42:6; 49:6_]. 33 And his father and his mother were marvelling at the things which 34 were spoken concerning him; and Simeon blessed them, and said unto Mary his mother, Behold, this _child_ is set for the falling and rising up of many in Israel; and for a sign which is spoken 35 against; yea and a sword shall pierce through thine own soul; that 36 thoughts out of many hearts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was [4]of a great age, having lived with a husband seven 37 years from her virginity, and she had been a widow even for fourscore and four years), which departed not from the temple, 38 worshipping with fastings and supplications night and day. And coming up at that very hour she gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem. [Footnote 1: Gr. _bondservant_.] [Footnote 2: Gr. _Master_.] [Footnote 3: Or, _the unveiling of the Gentiles_.] [Footnote 4: Gr. _advanced in many days_.] [Footnote a: The four New Testament psalms, given by Luke, breathe the atmosphere of Old Testament piety, quite in contrast to the formalism of the Pharisees and yet thoroughly Jewish in background and Christian in sentiment. But it is primitive Christian feeling. Section 7 gives the Magnificat of Mary in response to the song of Elisabeth in § 6. In § 8 we have the _Benedictus_ of Zacharias and in § 13 The _Nunc Dimittis_ of Simeon.] § 14. MAGI VISIT THE NEW-BORN KING OF THE JEWS Jerusalem and Bethlehem Matt. 2:1-12 1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, [1]wise men from the east [_see Num. 2 24:17_] came to Jerusalem, saying, [2]Where is he that is born King of the Jews? for we saw his star in the east, and are come to 3 worship him. And when Herod the king heard it, he was troubled, and 4 all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the 5 Christ should be born. And they said unto him, In Bethlehem of Judea: for thus it is written [3]by the prophet, 6 And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor [_see Mic. 5:1-2_], Which shall be shepherd of my people Israel. 7 Then Herod privily called the [1]wise men, and learned of them 8 carefully [4]what time the star appeared. And he sent them to Bethlehem, and said, Go and search out carefully concerning the young child; and when ye have found _him_, bring me word, that I 9 also may come and worship him. And they, having heard the king, went their way; and lo, the star, which they saw in the east, went before them, till it came and stood over where the young child 10 was. And when they saw the star, they rejoiced with exceeding 11 great joy. And they came into the house and saw the young child with Mary his mother; and they fell down and worshipped him; and opening their treasures they offered unto him gifts, gold and 12 frankincense and myrrh. And being warned _of God_ in a dream that they should not return to Herod, they departed into their own country another way. [Footnote 1: Gr. _Magi_. Compare Esther 1:13; Dan. 2:12.] [Footnote 2: Or, _Where is the King of the Jews that is born?_] [Footnote 3: Or, _through_.] [Footnote 4: Or, _the time of the star that appeared_.] § 15. THE CHILD JESUS CARRIED TO EGYPT, AND THE CHILDREN AT BETHLEHEM SLAIN Probably B.C. 5 Matt. 2:13-18 13 Now when they were departed, behold, an angel of the Lord appeareth to Joseph in a dream, saying, Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him. 14 And he arose and took the young child and his mother by night, and 15 departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying, Out of Egypt did I call my son [_see Hos. 11:1_]. 16 Then Herod, when he saw that he was mocked of the [1]wise men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had carefully 17 learned of the [1]wise men. Then was fulfilled that which was spoken [2]by Jeremiah the prophet, saying [_see Jer. 31:15_], 18 A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not. [Footnote 1: Gr. _Magi_.] [Footnote 2: Or, _through_.] § 16. THE CHILD BROUGHT FROM EGYPT TO NAZARETH Probably B.C. 4 Matt. 2:19-23 |Luke 2:39 | 19 But when Herod was dead, behold, an angel| of the Lord appeareth in a dream to Joseph | 20 in Egypt, saying, Arise and take the young |39 And when they child and his mother, and go into the land | had accomplished of Israel: for they are dead that sought | all things that were 21 the young child's life. And he arose and | according to the law took the young child and his mother, and | of the Lord, they 22 came into the land of Israel. But when he | returned into heard that Archelaus was reigning over | Galilee, to their Judea in the room of his father Herod, he | own city Nazareth. was afraid to go thither; and being warned | _of God_ in a dream, he withdrew into the | 23 parts of Galilee, and came and dwelt in a | city called Nazareth: that it might be | fulfilled which was spoken [1]by the | prophets,[a] that he should be called a | Nazarene. | [Footnote 1: Or, _through_.] [Footnote a: _Cf._ Isa. 11:1 where the Messiah is called _Netzer_, a Branch, though Nazareth is not mentioned in the Old Testament.] § 17. THE CHILDHOOD OF JESUS AT NAZARETH Probably B.C. 4 to A.D. 7 Luke 2:40 40 And the child grew, and waxed strong, [1]filled with wisdom: and the grace of God was upon him.[a] [Footnote 1: Gr. _becoming full of wisdom_.] [Footnote a: This simple statement of Luke tells more in one sentence than all the apocryphal Gospels of the Infancy, with their silly legends about the miraculous prowess of the child Jesus.] § 18. THE VISIT OF THE BOY JESUS TO JERUSALEM WHEN TWELVE YEARS OLD Probably A.D. 7 or 8 Luke 2:41-50 41 And his parents went every year to Jerusalem at the feast of the 42 passover [_see Ex. 23:14-17; Deut. 16:1-8_]. And when he was 43 twelve years old, they went up after the custom of the feast; and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not; 44 but supposing him to be in the company, they went a day's journey; 45 and they sought for him among their kinsfolk and acquaintance: and when they found him not, they returned to Jerusalem, seeking for 46 him. And it came to pass, after three days they found him in the temple, sitting in the midst of the [1]doctors, both hearing them, 47 and asking them questions: and all that heard him were amazed at 48 his understanding and his answers. And when they saw him, they were astonished: and his mother said unto him, [2]Son, why hast thou thus dealt with us? behold, thy father and I sought thee 49 sorrowing. And he said unto them, How is it that ye sought me? 50 wist ye not that I must be [3]in my Father's house? And they understood not the saying which he spake unto them. [Footnote 1: Or, _teachers_.] [Footnote 2: Gr. _Child_.] [Footnote 3: Or, _about my Father's business_.] § 19. THE EIGHTEEN YEARS[a] AT NAZARETH Probably A.D. 7 to A.D. 26 (or 6 to 25) Luke 2:51-52 51 And he went down with them, and came to Nazareth; and he was subject unto them: and his mother kept all _these_ [1]sayings in her heart. 52 And Jesus advanced in wisdom and [2]stature, and in [3]favour with God and men [_see 1 Sam. 2:26_]. [Footnote 1: Or, _things_.] [Footnote 2: Or, _age_.] [Footnote 3: Or, _grace_.] [Footnote a: After the return to Nazareth, we know nothing of Jesus' life at that place beyond the general statements of Luke 2:52, with the knowledge and dispositions indicated in the narrative of § 18 and the fact that he was a carpenter, until he comes forth to be baptized by John, his forerunner. The social and political conditions of this period in Galilee are described by Edersheim, D. Smith, and other writers on the Life of Jesus, and briefly stated in Broadus's Commentary on Matthew, p. 30 f. Dwell on the general statement of Luke 2:52. Other passages throw light on the life in Nazareth as to habits of worship (Luke 4:16), the family group of brothers and sisters (Mark 6:3 = Matt. 13:55 f.), work as carpenter (_ibid._). A helpful book on this obscure period is Ramsay's _The Education of Christ_.] PART V THE BEGINNING OF THE BAPTIST'S MINISTRY Probably six months and in A.D. 25. In the Wilderness of Judea and beside the Jordan, §§ 20-23 § 20. THE TIME OF THE BEGINNING Mark 1:1 |Luke 3:1-2 | 1 The beginning of | 1 Now in the fifteenth [a]year of the the gospel of Jesus | reign of Tiberius Cæsar, Pontius Pilate Christ, [1]the Son | being governor of Judea, and Herod being God. | tetrarch of Galilee, and his brother | Philip tetrarch of the region of Ituræa | and Trachonitis, and Lysanias[b] tetrarch | 2 Abilene, in the highpriesthood of Annas | and Caiaphas, the word of God came unto | John the son of Zacharias in the | wilderness. [Footnote 1: Some ancient authorities omit _the son of God_.] [Footnote a: See note 6 at end of Harmony.] [Footnote b: See note 6. Luke follows the custom of ancient historians in dating events by the names of the rulers. As the son of a priest John was probably thirty years old when he came forth.] § 21. THE MESSAGE AND THE MESSENGER Mark 1:2-6 |Matt. 3:1-6 |Luke 3:3-6 | | 2 Even as it is | 1 And in those days | 3 And he came into written [1]in Isaiah| cometh John the | all the region the prophet, | Baptist, preaching | round about Jordan, Behold, I send my | in the wilderness of| preaching the messenger before| 2 Judea, saying,[a] | baptism of thy face [_see | Repent ye; for the | repentance unto Mal. 3:1_], | kingdom of heaven is| remission of sins; Who shall prepare | 3 at hand. For this is| 4 as it is written thy way; | he that was spoken | in the book of the 3 The voice of one | of [2]by Isaiah the | words of Isaiah the crying in the | prophet, saying, | prophet, wilderness [_see| The voice of one | The voice of one Isa. 40:3_], | crying in the | crying in the Make ye ready the | wilderness, | wilderness, way of the Lord,| Make ye ready the | Make ye ready the Make his paths | way of the Lord,| way of the straight; | Make his paths | Lord, 4 John came, who | straight. | Make his paths baptized in the | 4 Now John himself had| straight. wilderness and | his raiment of | 5 Every valley preached the baptism| camel's hair, and a | shall be of repentance unto | leathern girdle | filled, remission of sins. | about his loins; and| And every And there went out | his food was locusts| mountain and unto him all the | 5 and wild honey. Then| hill shall be country of Judea, | went out unto him | brought low; and all they of | Jerusalem, and all | And the crooked Jerusalem; and they | Judea, and all the | shall become were baptized of him| region round about | straight, in the river Jordan,| 6 Jordan; and they | And the rough confessing their | were baptized of him| ways smooth; sins. And John was | in the river Jordan,| 6 And all flesh clothed with camel's| confessing their | shall see the hair, and _had_ a | sins. | salvation of leathern girdle | | God [_see Isa. about his loins, and| | 40:4-5_]. did eat locusts and | | wild honey. | | [Footnote 1: Some ancient authorities read _in the prophets_.] [Footnote 2: Or, _through_.] [Footnote a: See Mark 1:15 (= Matt. 4:17); Matt. 10:7; Acts 2:38.] § 22. A SPECIMEN[a] OF JOHN'S PREACHING Matt. 3:7-10 |Luke 3:7-14 | 7 But when he saw many of the | 7 He said therefore to the Pharisees and Sadducees | multitudes that went out to be coming to his baptism, he | baptized of him, Ye offspring of said unto them, Ye offspring| vipers, who warned you to flee from of vipers, who warned you to| 8 the wrath to come? Bring forth flee from the wrath to come?| therefore fruits worthy of 8 Bring forth therefore fruit | [1]repentance, and begin not to say 9 worthy of [1]repentance: and| within yourselves, We have Abraham think not to say within | to our father: for I say unto you, yourselves, We have Abraham | that God is able of these stones to to our father: for I say | raise up children unto Abraham. unto you, that God is able | 9 And even now is the axe also laid of these stones to raise up | unto the root of the trees: every 10 children unto Abraham. And | tree therefore that bringeth not even now is the axe laid | forth good fruit is hewn down, and unto the root of the trees: |10 cast into the fire. And the every tree therefore that | multitudes asked him, saying, What bringeth not forth good |11 then must we do? And he answered fruit is hewn down, and cast| and said unto them, He that hath into the fire. | two coats, let him impart to him | that hath none; and he that hath 12 food, let him do likewise. And there came also [2]publicans to be 13 baptized, and they said unto him, [3]Master, what must we do? And 14 he said unto them, Extort no more than that which is appointed you. And [4]soldiers also asked him, saying, And we, what must we do? And he said unto them, Do violence to no man, neither [5]exact _anything_ wrongfully; and be content with your wages. [Footnote 1: Or, _your repentance_.] [Footnote 2: That is, _collectors or renters of Roman taxes_.] [Footnote 3: Or, _Teacher_.] [Footnote 4: Gr. _soldiers on service_.] [Footnote 5: Or, _accuse_ any one.] [Footnote a: Here we see Matthew and Luke preserving a non-Markan section, as so frequently hereafter, an example of the so-called Logia (Discourses).] § 23. THE FORERUNNER'S PICTURE OF THE MESSIAH BEFORE SEEING HIM Mark 1:7-8 |Matt. 3:11-12 |Luke 3:15-18 | | 7 And he preached, |11 I indeed baptize |15 And as the saying, There cometh| you [1]with water | people were in after me he that is | unto repentance: but| expectation, and mightier than I, the| he that cometh after| all men reasoned latchet of whose | me is mightier than | in their hearts shoes I am not | I, whose shoes I am | concerning John, [2]worthy to stoop | not [2]worthy to | whether haply he 8 down and unloose. I | bear: he shall | were the Christ; baptized you [1]with| baptize you [1]with |16 John answered, water; but he shall | the [3]Holy Ghost | saying unto them baptize you [1]with |12 and _with _fire: | all, I indeed the [3]Holy Ghost. | whose fan is in his | baptize you with | hand, and he will | water; but there | throughly cleanse | cometh he that is | his threshing-floor;| mightier than I, | and he will gather | the latchet of | his wheat into the | whose shoes I am | garner, but the | not [2]worthy to | chaff he will burn | unloose: he shall | up with unquenchable| baptize you [1]with | fire. | the [3]Holy Ghost | | and _with_ fire: 17 whose fan is in his hand, throughly to cleanse his threshing-floor, and to gather the wheat into his garner; but the chaff he will burn up with unquenchable fire. 18 With many other exhortations therefore preached he [4]good tidings unto the people.[a] [Footnote 1: Or, _in_.] [Footnote 2: Gr. _sufficient_.] [Footnote 3: Or, _Holy Spirit_.] [Footnote 4: Or, _the gospel_.] [Footnote a: One can easily put together all that we are told of John the Baptist in John 1:6-15 and in Sections 4, 6, 8, 20, 21, 22, 23, 24, 26, 27, 28, 33, 34, 49, 57, 71, 86, 132. See also Acts 1:5, 22; 10:37; 13:24; 18:25; 19:1-7. For a full discussion of the Baptist see my _John the Loyal_. These months of John's ministry prepared the way for the Messiah.] PART VI THE BEGINNING OF CHRIST'S PUBLIC MINISTRY THE YEAR OF OBSCURITY[a] Probably Part of A.D. 26 and 27 _In all parts of the Holy Land (the first Perean Ministry, the first Galilean Ministry, the first Judean Ministry, the first Samaritan Ministry). §§ 24-36. This early ministry includes the baptism, the temptation, John's witness to Jesus, the first disciples, the first miracle and work in Galilee, the first work in Judea, the arrest of John, the work in Samaria, and the return to Galilee._ [Footnote a: The precise duration of this early ministry cannot be determined. Our Lord's baptism must have been at least two months _before_ the Passover, and may have been some weeks or months earlier. Then the highly successful ministry in Judea _after_ the Passover must have lasted several months (John 3:22; 4:1-3). If the "yet four months" in John 4:35 be understood to be not a common saying as to the usual interval between seedtime and harvest, but a statement that it was _then_ just four months before harvest, that would make the Judean ministry extend eight months after the Passover. But this interpretation is upon the whole improbable, and we can only say that the opening ministry lasted several months. The time occupied makes very little difference for our understanding the events and discourses. All of the incidents during this period after the temptation are given in John's Gospel. But for the Fourth Gospel we should not know that Jesus did not plunge at once into the great Galilean Ministry.] § 24. JESUS BAPTIZED BY JOHN IN THE JORDAN Bethany beyond Jordan. Probably A.D. 26 Mark 1:9-11 |Matt. 3:13-17 |Luke 3:21-23 | | 9 And it came to |13 Then cometh Jesus | pass in those days, | from Galilee to the | that Jesus came from| [a]Jordan unto John,| Nazareth of Galilee,| to be baptized of | and was baptized of |14 him. But John would | John [4]in the | have hindered him, | Jordan. | saying, I have need | | to be baptized of | | thee, and comest | |15 thou to me? But | | Jesus answering said| | unto him, Suffer | | [1]_it_ now: for | | thus it becometh us | | to fulfil all | | righteousness. Then |21 Now it came to 10 And straightway | he suffereth him. | pass, when all the coming up out of the|16 And Jesus, when he | people were water, he saw the | was baptized, went | baptized, that, heavens rent | up straightway from | Jesus also having | the water: and lo, | been baptized, and | the heavens were | praying, the | opened [2]unto him, |22 heaven was opened, | and he saw the | and the Holy Ghost asunder, and the | Spirit of God | [b]descended in a Spirit as a dove | descending as a | bodily form, as a descending upon him:| dove, and coming | dove, upon him 11 and a voice came out|17 upon him; and lo, a | [_see John of the heavens, Thou| voice out of the | 1:32-34_], and a art my beloved Son, | heavens, saying, | voice came out of in thee I am well | [3]This is my | heaven, Thou art pleased [_see Ps. | beloved Son, in whom| my beloved Son; in 2:7; Isa. 42:1_]. | I am well pleased. | thee [c]I am well | |23 pleased. And Jesus | | himself, when he | | began _to teach_, | | was about thirty | | years of age. [Footnote 1: Or, me.] [Footnote 2: Some ancient authorities omit _unto him_.] [Footnote 3: Or, _This is my son; my beloved in whom I am well pleased._] [Footnote 4: Gr. _into_.] [Footnote a: The Gospel of the Hebrews (one of the apocryphal gospels) is quoted by Jerome (_adv. Pelag._ iii, 2) as having the following: "Behold, the Lord's mother and His brethren were saying to Him, John the Baptist baptizes unto the remission of sins; let us go and be baptized by him. But he said unto them, What sin have I done, that I should go and be baptized by him? unless perchance this very thing which I have said is an ignorance."] [Footnote b: The Gospel of John does not describe the baptism of Jesus, but refers to the event in a way that shows knowledge of the Synoptic Gospels.] [Footnote c: Codex Bezae (D) reads in Luke: "Thou art my beloved son, to-day have I begotten thee." The Gospel of the Ebionites has: "Thou art my beloved son, in thee I am well pleased, to-day I have begotten thee." See § 85 for similar language at the Transfiguration.] § 25. THE THREE TEMPTATIONS[a] OF JESUS The Wilderness of Judea. Probably A.D. 26 Mark 1:12-13 |Matt. 4:1-11 |Luke 4:1-13 | | 12 And | 1 Then was Jesus led | 1 And Jesus, full of straightway the | up of the Spirit into| the Holy Spirit, Spirit driveth | the wilderness to be | returned from the him forth into | tempted of the devil.| Jordan, and was led the wilderness. | 2 And when he had | 2 [3]by the Spirit in 13 And he was in | fasted forty days and| the wilderness during the wilderness | forty nights, he | forty days, being forty days | afterward hungered. | tempted of the devil tempted of | 3 And the tempter came | [_see Heb. 4:15_]. Satan; and he | and said unto him, If| And he did eat was with the | thou art the Son of | nothing in those wild beasts; | God, command that | days: and when they | these stones become | were completed, he | 4 [1]bread. But he | 3 hungered. And the | answered and said, It| devil said unto him, | is written [_see | If thou art the Son | Deut. 8:3_], Man | of God, command this | shall not live by | stone that it become | bread alone, but by | 4 [4]bread. And Jesus | every word that | answered unto him, It | proceedeth out of the| is written [_see | 5 mouth of God. Then | Deut. 8:3_], Man | the devil taketh him | shall not live by | into the holy city; | 5 bread alone. And he | and he set him on the| led him up, and | [2]pinnacle of the | shewed him all the | 6 temple, and saith | kingdoms of [5]the | unto him, If thou art| world in a moment of | the Son of God, cast | 6 time. And the devil | thyself down: for it | said unto him, To | is written [_see Ps. | thee will I give all | 91:11-12_], | this authority, and | He shall give his | the glory of them: | angels charge | for it hath been | concerning thee: | delivered unto me; | And on their hands | and to whomsoever I | they shall bear | 7 will I give it. If | thee up, | thou therefore wilt | Lest haply thou | worship before me, it | dash thy foot | shall all be thine. | against a stone. | 8 And Jesus answered | 7 Jesus said unto him, | and said unto him, It | Again it is written | is written [_see | [_see Deut. 6:16_], | Deut. 6:13_], Thou | Thou shalt not tempt | shalt worship the | the Lord thy God. | Lord thy God, and him | 8 Again, the devil | only shalt thou | taketh him unto an | 9 serve. And he led him | exceeding high | to Jerusalem, and set | mountain, and sheweth| him on the [2]pinnacle | him all the kingdoms | of the temple, and | of the world, and the| said unto him, If | 9 glory of them; and he| thou art the Son of | said unto him, All | God, cast thyself | these things will I |10 down from hence: for | give thee, if thou | it is written [_see | wilt fall down and | Ps. 91:11-12_], |10 worship me. Then | He shall give his | saith Jesus unto him,| angels charge | Get thee hence, | concerning thee, | Satan: for it is | to guard thee: | written [_see Deut. |11 And on their hands | 6:13_], Thou shalt | they shall bear | worship the Lord thy | thee up, | God, and him only | Lest haply thou | shalt thou serve. | dash thy foot | | against a stone. | |12 And Jesus answering | | said unto him, It is | | said [_Deut. 6:16_], | | Thou shalt not tempt | | the Lord thy God. |11 Then the devil |13 And when the devil | leaveth him; and | had completed every and the angels | behold angels came | temptation, he ministered unto | and ministered unto | departed from him him. | him. | [6]for a season. [Footnote 1: Gr. _loaves_.] [Footnote 2: Gr. _wing_.] [Footnote 3: Or, _in_.] [Footnote 4: Or, _a loaf_.] [Footnote 5: Gr. _the inhabited earth_.] [Footnote 6: Or, _until_.] [Footnote a: Mark gives only a summary account while the Logia (the oldest known record) tells the temptations in detail. This early document reveals the Messianic consciousness of Jesus as distinctly as it appears in the Gospel of John. The record of the baptism in § 24 and of the temptation in § 25 goes back to the two oldest strata of the Gospel sources (Mark or the Memoirs of Peter and the Logia of Matthew) and shows that Jesus enters upon his Messianic work knowing that he had his Father's approval and the power of the Holy Spirit upon him.] § 26. THE TESTIMONY OF THE BAPTIST TO THE COMMITTEE OF THE SANHEDRIN At Bethany beyond Jordan John 1:19-28 19 And this is the witness of John, when the Jews sent unto him from 20 Jerusalem priests and Levites to ask him, Who art thou? And he confessed, and denied not; and he confessed, I am not the Christ. 21 And they asked him, What then? Art thou Elijah? And he saith, I am 22 not. Art thou the prophet? And he answered, No. They said therefore unto him, Who art thou? that we may give an answer to 23 them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the 24 Lord, as said Isaiah the prophet [_see Isa. 40:3_]. [1]And they 25 had been sent from the Pharisees.[a] And they asked him, and said unto him, Why then baptizest thou, if thou art not the Christ, 26 neither Elijah, neither the prophet? John answered them, saying, I baptize [2]with water: in the midst of you standeth one whom ye 27 know not, _even_ he that cometh after me, the latchet of whose 28 shoe I am not worthy to unloose. These things were done in [3]Bethany beyond Jordan, where John was baptizing. [Footnote 1: Or, _And_ certain _had been sent from among the Pharisees_.] [Footnote 2: Or, _in_.] [Footnote 3: Many ancient authorities read _Bethabarah_, some _Betharabah_.] [Footnote a: In 1:19 the priests and Levites are Sadducees. The idea seems to be that the Pharisees had the Sadducees sent on this embassy (_cf._ § 22). Later Jesus will say that John was Elijah that was to come; some will even take Jesus to be Elijah.] § 27. JOHN'S IDENTIFICATION OF JESUS AS THE MESSIAH At Bethany beyond the Jordan John 1:29-34 29 On the morrow he seeth Jesus coming unto him, and saith, Behold, the Lamb of God, which [1]taketh away the sin of the world [_see 30 Isa. 53:7_]! This is he of whom I said, After me cometh a man 31 which is become before me: for he was [2]before me. And I knew him not; but that he should be made manifest to Israel, for this cause 32 came I baptizing [3]with water. And John bare witness, saying, I have beheld the Spirit descending as a dove out of heaven; and it 33 abode upon him. And I knew him not: but he that sent me to baptize [3]with water, he said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon him, the same is he that 34 baptizeth [3]with the Holy Spirit. And I have seen, and have borne witness that this is the son of God.[a] [Footnote 1: Or, _beareth the sin._] [Footnote 2: Gr. _first in regard of me_.] [Footnote 3: Or, _in_.] [Footnote a: Put together the Baptist's testimonies to Jesus in sections 21, 22, 23, 24, 26, 27, 28, 33, 57. Add John 1:6-15. Note also the four testimonies of Jesus to John, sections 49, 57, 86, 132. Observe the four successive days here in John 1:19, 29, 35, 43, and the third day from the last in John 2:1, making a week that is covered in detail (_cf._ the Passion Week at the close). We have other glimpses of special days in the ministry, as the Busy Day of the blasphemous accusation and the parables (Matt. 12 and 13). In John 1:39 the very hour is preserved, probably Roman time (ten in the morning), as John writes long after the destruction of Jerusalem and outside of Palestine and uses the Roman reckoning (midnight to midnight) in John 20:19. But see note 11 at end of Harmony for Ramsay's objections to this view.] § 28. JESUS MAKES HIS FIRST[a] DISCIPLES At Bethany beyond the Jordan John 1:35-51 35 Again on the morrow John was standing, and two of his disciples; 36 and he looked upon Jesus as he walked, and saith, Behold, the Lamb 37 of God [_see Isa. 53:7_]! And the two disciples heard him speak, 38 and they followed Jesus. And Jesus turned, and beheld them following, and saith unto them, What seek ye? And they said unto him, Rabbi (which is to say, being interpreted, [1]Master), where 39 abidest thou? He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; and they abode with him 40 that day: it was about the tenth hour. One of the two that heard John _speak_, and followed him, was Andrew, Simon Peter's brother. 41 He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being interpreted, [2]Christ). 42 He brought him unto Jesus. Jesus looked upon him, and said, thou art Simon the son of [3]John: thou shalt be called Cephas (which is by interpretation, [4]Peter). 43 On the morrow he was minded to go forth into Galilee, and he 44 findeth Philip: and Jesus saith unto him, Follow me. Now Philip 45 was from Bethsaida, of the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, 46 the son of Joseph. And Nathanael said unto him, Can any good thing 47 come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold, an 48 Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before Philip called thee, when thou wast under the fig tree, I saw thee. 49 Nathanael answered him, Rabbi, thou art the son of God; thou art 50 King of Israel[b] [_see 2 Sam. 7:14; Ps. 2:7_]. Jesus answered and said unto him, Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than 51 these. And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man[c] [_see Gen. 28:12_]. [Footnote 1: Or, _Teacher_.] [Footnote 2: That is, _Anointed_.] [Footnote 3: Gr. _Joanes_: called in Matt. 16:17, _Jonah_.] [Footnote 4: That is, _Rock_ or _Stone_.] [Footnote a: Notice here a series of First Things; first testimony of John, first disciples, first miracle, first residence at Capernaum, first passover during his ministry, first extended discourse.] [Footnote b: Notice that these first disciples at once believed that Jesus was the Messiah (ver. 41, 45, 49). Compare the confession of Jesus (§ 35) to the Woman at Jacob's well and the confessions of Peter in Matt. 14:33; John 6:69; Matt. 16:16 (§§ 74, 76, 82).] [Footnote c: _Cf._ the close of the temptation in the wilderness and the experience in the Garden of Gethsemane.] § 29. JESUS WORKS HIS FIRST MIRACLE At Cana in Galilee John 2:1-11 1 And the third day there was a marriage in Cana of Galilee; and 2 the mother of Jesus was there: and Jesus also was bidden, and his 3 disciples, to the marriage. And when the wine failed, the mother 4 of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet 5 come. His mother saith unto the servants, Whatsoever he saith unto 6 you, do it. Now there were six waterpots of stone set there after the Jews' manner of purifying, containing two or three firkins 7 apiece. Jesus saith unto them, Fill the waterpots with water. And 8 they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the [1]ruler of the feast. And they bare it. 9 And when the ruler of the feast tasted the water [2]now become wine, and knew not whence it was (but the servants which had drawn the water knew), the ruler of the feast calleth the bridegroom, 10 and saith unto him, Every man setteth on first the good wine; and when _men_ have drunk freely, _then_ that which is worse: thou 11 hast kept the good wine until now. This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him. [Footnote 1: Or, _steward_.] [Footnote 2: Or, _that it had become_.] § 30. JESUS MAKES A FIRST SOJOURN AT CAPERNAUM, ACCOMPANIED BY HIS KINDRED AND HIS EARLY DISCIPLES (Later Capernaum will become his home) John 2:12 12 After this he went down to Capernaum, he, and his mother, and _his_ brethren, and his disciples: and there they abode not many days. § 31. THE FIRST[a] CLEANSING OF THE TEMPLE AT THE PASSOVER Jerusalem.[b] Probably A.D. 27 John 2:13-22 13 And the passover[c] of the Jews was at hand, and Jesus went up to 14 Jerusalem. And he found in the temple those that sold oxen and 15 sheep and doves, and the changers of money sitting: and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew 16 their tables; and to them that sold the doves he said, Take these things hence; make not my Father's house a house of merchandise. 17 His disciples remembered that it was written, The zeal of thine 18 house shall eat me up [_see Ps. 69:9_]. The Jews therefore answered and said unto him, What sign shewest thou unto us, seeing 19 thou doest these things? Jesus answered and said unto them, 20 Destroy this [1]temple, and in three days I will raise it up. The Jews therefore said, Forty and six years was this [1]temple in 21 building, and wilt thou raise it up in three days? But he spake of 22 the [1]temple of his body. When therefore he was raised from the dead, his disciples remembered that he spake this; and they believed the scripture, and the word which Jesus had said. [Footnote 1: Or, _sanctuary_.] [Footnote a: Many scholars consider this the same incident as that in the Synoptic Gospels and placed by them in Passion Week (§ 129) probably on Monday. It is urged that Jesus would not have repeated such an act and hence one must follow either the order of John or of the Synoptics. But there is no inherent difficulty in the repetition of such an act when one reflects on the natural indignation of Jesus at the desecration of the temple on his visit during his ministry and considers that Jesus may have wished to make one last protest at the close of his ministry. Certainty, of course, is not possible in such an argument one way or the other.] [Footnote b: Observe the successive _scenes_ of this early ministry--beside the Jordan, on the eastern side, at Cana of Galilee, at Capernaum, at Jerusalem, in Judea, in Samaria.] [Footnote c: This is the first of the passovers in John's Gospel (2:13; 6:4; 13:1). There may have been another.] § 32. THE INTERVIEW OF NICODEMUS WITH JESUS At Jerusalem during the Passover John 2:23 to 3:21 23 Now when he was in Jerusalem at the passover, during the feast, 24 many believed on his name, beholding his signs which he did. But 25 Jesus did not trust himself unto them, for that he knew all men, and because he needed not that any one should bear witness concerning [1]man; for he himself knew what was in man. 1 Now there was a man of the Pharisees, named Nicodemus,[a] a ruler 2 of the Jews: the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God: for no man 3 can do these signs that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born [2]anew, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother's womb, and be born? 5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of 6 God. That which is born of the flesh is flesh; and that which is 7 born of the Spirit is spirit. Marvel not that I said unto thee, Ye 8 must be born [2]anew. [3]The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit. 9 Nicodemus answered and said unto him, How can these things be? 10 Jesus answered and said unto him, Art thou the teacher of Israel, 11 and understandest not these things? Verily, verily, I say unto thee, We speak that we do know, and bear witness of that we have 12 seen; and ye receive not our witness. If I told you earthly things, and ye believe not, how shall ye believe, if I tell you 13 heavenly things? And no man hath ascended into heaven, but he that descended out of heaven, _even_ the Son of man, [4]which is in 14 heaven. And as Moses lifted up the serpent in the wilderness [_see 15 Num. 21:8-9_], even so must the Son of man be lifted up: that whosoever [5]believeth may in him have eternal life. 16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have 17 eternal life. For God sent not the Son into the world to judge the 18 world; but that the world should be saved through him. He that believeth on him is not judged: he that believeth not has been judged already, because he hath not believed on the name of the 19 only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the 20 light; for their works were evil. For every one that [6]doeth ill hateth the light, and cometh not to the light, lest his works 21 should be [7]reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, [8]that they have been wrought in God. [Footnote 1: Or, _a man; for ... the man_.] [Footnote 2: Or, _from above_.] [Footnote 3: Or, _The Spirit breatheth_.] [Footnote 4: Many ancient authorities omit _which is in heaven_.] [Footnote 5: Or, _believeth in him may have_.] [Footnote 6: Or, _practiseth_.] [Footnote 7: Or, _convicted_.] [Footnote 8: Or, _because_.] [Footnote a: Nicodemus appears as an exception to the statement of 2:24, as one whom Jesus did trust, and who amid all difficulties of temperament and station proved not unworthy of the trust.] § 33. THE PARALLEL MINISTRY OF JESUS AND JOHN WITH JOHN'S LOYALTY TO JESUS[a] John 3:22-36 22 After these things came Jesus and his disciples into the land of 23 Judea; and there he tarried with them, and baptized. And John also was baptizing in Ænon near to Salim, because there [1]was much 24 water there: and they came, and were baptized. For John was not 25 yet cast into prison. There arose therefore a questioning on the 26 part of John's disciples with a Jew about purifying. And they came unto John, and said to him, Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same 27 baptizeth, and all men come to him. John answered and said, A man 28 can receive nothing, except it have been given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but, 29 that I am sent before him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: 30 this my joy therefore is fulfilled. He must increase, but I must decrease. 31 He that cometh from above is above all: he that is of the earth is of the earth, and of the earth he speaketh: [2]he that cometh 32 from heaven is above all. What he hath seen and heard, of that he 33 beareth witness; and no man receiveth his witness. He that hath received his witness hath set his seal to _this_, that God is 34 true. For he whom God hath sent speaketh the words of God: for he 35 giveth not the Spirit by measure. The Father loveth the Son, and 36 hath given all things into his hand. He that believeth on the Son hath eternal life; but he that [3]obeyeth not the Son shall not see life, but the wrath of God abideth on him. [Footnote 1: Gr. _were many waters_.] [Footnote 2: Some ancient authorities read _he that cometh from heaven beareth witness of what he hath seen and heard_.] [Footnote 3: Or, _believeth not_.] [Footnote a: Jesus gained his first disciples from John at Bethany beyond Jordan and many in Jerusalem. Now he is surpassing John. On John's loyalty to Jesus see my _John the Loyal_.] § 34. CHRIST'S REASONS FOR LEAVING JUDEA John 4:1-4 1 When therefore the Lord knew how that the Pharisees had heard 2 that Jesus was making and baptizing more disciples than John 3 (although Jesus himself baptized not, but his disciples), he left 4 Judea, and departed again into Galilee. And he must needs pass through Samaria. Luke 3:19, 20 19 But Herod the tetrarch, being reproved by him for Herodias his brother's wife, and for all the evil things which Herod had done, 20 added yet this above all, that he shut up John in prison.[a] Mark 1:14 |Matt. 4:12 |Luke 4:14 | | 14 Now after that |12 Now when he heard |14 And Jesus John was delivered | that John was | returned in the up, Jesus came into | delivered up, he | power of the Spirit Galilee. | withdrew into | into Galilee. | Galilee. | [Footnote a: The place of John's imprisonment was Machærus, east of the Dead Sea. See Josephus. _War_, Ch. VII, vi. In _Antiquities_, Ch. XVIII, v, 2 Josephus gives the public and political reason for John's imprisonment because of Herod's fear of a revolution. He "feared lest the great influences John had over the people might put it into his power and inclination to raise a rebellion."] § 35. JESUS IN SAMARIA.[a] At Jacob's Well and in Sychar John 4:5-42 5 So he cometh to a city of Samaria, called Sychar, near to the 6 parcel of ground that Jacob gave to his son Joseph: and Jacob's [1]well was there [_see Josh. 24:32_]. Jesus therefore, being wearied with his journey, sat [2]thus by the [1]well. It was about 7 the sixth hour. There cometh a woman of Samaria to draw water: 8 Jesus saith unto her, Give me to drink. For his disciples were 9 gone away into the city to buy food. The Samaritan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, which am a Samaritan woman? ([3]For Jews have no dealings with 10 Samaritans.) Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee 11 living water. The woman saith unto him, [4]Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou 12 that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his sons, and his 13 cattle? Jesus answered and said unto her, Every one that drinketh 14 of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water springing up 15 unto eternal life. The woman saith unto him, [4]Sir, give me this water, that I thirst not, neither come all the way hither to draw. 16 Jesus saith unto her, Go, call thy husband, and come hither. The 17 woman answered and said unto him, I have no husband. Jesus saith 18 unto her, Thou saidst well, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: this 19 hast thou said truly. The woman saith unto him, [4]Sir, I perceive 20 that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to 21 worship. Jesus saith unto her, Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship 22 the Father. Ye worship that which ye know not: we worship that 23 which we know: for salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: [5]for such doth the Father seek to be 24 his worshippers. [6]God is a Spirit: and they that worship him 25 must worship in spirit and truth. The woman saith unto him, I know that Messiah cometh (which is called Christ): when he is come, he 26 will declare unto us all things. Jesus saith unto her, I that speak unto thee am _he_. 27 And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why 28 speakest thou with her? So the woman left her waterpot, and went 29 away into the city, and saith to the men, Come, see a man, which 30 told me all things that _ever_ I did: can this be the Christ? They 31 went out of the city, and were coming to him. In the mean while 32 the disciples prayed him, saying, Rabbi, eat. But he said to them, 33 I have meat to eat that ye know not. The disciples therefore said 34 one to another, Hath any man brought him _aught_ to eat? Jesus saith unto them, My meat is to do the will of him that sent me, 35 and to accomplish his work. Say not ye, There are yet four months, and _then_ cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are [7]white already 36 unto harvest. He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may 37 rejoice together. For herein is the saying true, One soweth, and 38 another reapeth. I sent you to reap that whereon ye have not laboured: others have laboured, and ye are entered into their labour. 39 And from that city many of the Samaritans believed on him [a]because of the word of the woman, who testified, He told me all 40 things that _ever_ I did. So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. 41 And many more believed because of his word; and they said to the 42 woman, Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world.[b] [Footnote 1: Gr. _spring_: and so in ver. 14; but not in ver. 11, 12.] [Footnote 2: Or, _as he was_.] [Footnote 3: Some ancient authorities omit _For Jews have no dealings with Samaritans._] [Footnote 4: Or, _Lord_.] [Footnote 5: Or, _for such the Father also seeketh_.] [Footnote 6: Or, _God is spirit_.] [Footnote 7: Or, _white unto harvest. Already he that reapeth &c._] [Footnote a: Notice that John also had recently been preaching to Samaritans (§ 33) and compare hereafter Philip's work in the city of Samaria (Acts 8:5 ff.)] [Footnote b: In this early ministry Jesus allowed himself to be regarded as the Messiah by his first disciples (§ 28), and personally declared that he was the Messiah to the woman at the well (§ 35) (John 4:26), which many other Samaritans also personally believed (John 4:39, 42). He never declared this to the Jewish rulers at Jerusalem till the very end (§ 155), doubtless because such an avowal would lead them to kill him, and so must not be made till his work in teaching the people and training his disciples should be completed. Compare what he says later to Peter in Matt. 16:17-20 (§ 82). At the baptism and the temptation of Jesus it was clear that Jesus knew that he was the Son of God, the Messiah, and was so regarded by the Baptist. Events in Judea and Galilee change the early policy of Jesus and lead to silence on his part in the use of the word Messiah, though many of the people know that he makes Messianic claims and the rulers in Jerusalem come to suspect him and to fear him. See my volume on _The Pharisees and Jesus_.] § 36. THE ARRIVAL OF JESUS IN GALILEE John 4:43-45 43 And after the two days he went forth from thence into Galilee. 44 For Jesus himself testified, that a prophet hath no honour in his 45 own country [_see Luke 4:24; Mark 6:4; Matt. 13:57_]. So when he came into Galilee, the Galileans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast. PART VII THE GREAT GALILEAN MINISTRY Probably[a] Autumn of A.D. 27 to Spring of 29 (Apparently about a year and a half) _§§ 37-71. Great fulness of detail in Mark for this period and condensed report in Luke while Matthew is chiefly topical in this portion. Mark's Gospel plunges at once into the Great Galilean Ministry (cf. Peter's summary of Christ's life in Acts 10:36-43 to the household of Cornelius). The mass of material makes clear grouping difficult, but there is progress[b] in the development of events._ 1. The Rejection at Nazareth and the New Home in Capernaum, §§ 37-43. 2. The First Tour of Galilee with the Four Fishermen and the Call of Matthew (Levi) on the Return with the Growing Fame of Jesus, §§ 44-48. 3. The Sabbath Controversy in Jerusalem and in Galilee, §§ 49-51. 4. The Choice of the Twelve and the Sermon on the Mount, §§ 52-54. 5. The Spread of Christ's Influence and the Inquiry from John in Prison, §§ 55-59. 6. The Second Tour of Galilee (now with the Twelve) and the Intense Hostility of the Pharisees, §§ 60-63. 7. The First Great Group of Parables with the Visit to Gerasa (Khersa) and to Nazareth (final one), §§ 64-69. 8. The Third Tour of Galilee (Following the Twelve) and the Effect on Herod Antipas, §§ 70-71. [Footnote a: We cannot confidently determine the length of the ministry in Galilee. We are not sure whether it _began_ in summer or late autumn (see footnote 7 in Explanatory Notes at end of Harmony). If the feast of John 5:1 was a passover or there is an unknown passover, the Galilean ministry lasted at least sixteen months, for it _ended_ when another passover was near (John 6:4). Otherwise we should not certainly know that it lasted more than some six or eight months. About the two subsequent periods of our Lord's ministry we shall find no room to question that each lasted six months; but _here_ we have to admit much uncertainty as to the time. After all, a determination of the time employed would be a matter of very little importance to our study of this period. But the immense amount of material in this period argues for a length of over a year.] [Footnote b: Throughout this great ministry in Galilee, and the periods that will follow after, the reader ought to trace carefully the _progress_ of the history along several lines: (1) the Saviour's progressive self-manifestation; (2) the gradual training of the Twelve who are to carry on his teaching and work after his death; (3) the deepening and spreading hostility of the Jewish influential classes and official rulers. By constantly observing these parallel lines of progress, it will be seen that the history and teachings of our Lord exhibit a vital growth, moving on to an end by him foreseen (Luke 12:50), when the hostility of the rulers will culminate as he before the Sanhedrin avows himself to be the Messiah, and the Twelve will be almost prepared to succeed him.] § 37. GENERAL ACCOUNT OF HIS TEACHING IN GALILEE Mark 1:14-15 |Matt. 4:17 |Luke 4:14-15 | | 14 [Now after that |17 From that time |14 [And Jesus John was delivered | began Jesus to | returned in the up, Jesus came into | preach, and to say, | power of [_see Galilee], preaching | Repent ye; for the | John 4:3, 43_] the the gospel of God, | kingdom of heaven is| Spirit into 15 and saying, The time| at hand. | Galilee]: and a is fulfilled, and | | fame went out the kingdom of God | | concerning him is at hand: repent | | through all the ye, and believe in | | region round the gospel. | |15 about. And he | | taught in their | | synagogues, being | | glorified of all. _In sections 38-43 (the Rejection at Nazareth and the New Home in Capernaum) Jesus revisits Cana and Nazareth, recalls the four fishermen by the Sea of Galilee, and begins his ministry of teaching and healing in Capernaum._ § 38. THE HEALING AT CANA OF THE SON OF A COURTIER OF CAPERNAUM John 4:46-54 46 He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain [1]nobleman, whose son was 47 sick at Capernaum. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought _him_ that he would come down, and heal his son; for he was at the point of death. 48 Jesus therefore said unto him, Except ye see signs and wonders, ye 49 will in no wise believe. The [1]nobleman saith unto him. [2]Sir, 50 come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, 51 and he went his way. And as he was now going down, his [3]servants 52 met him, saying, that his son lived. So he inquired of them the hour when he began to amend. They said therefore unto him, 53 Yesterday at the seventh hour the fever left him. So the father knew that _it was_ at that hour in which Jesus said unto him, Thy 54 son liveth: and himself believed, and his whole house. This is again the second sign that Jesus did, having come out of Judea into Galilee. [Footnote 1: Or, _king's officer_.] [Footnote 2: Or, _Lord_.] [Footnote 3: Gr. _bondservants_.] § 39. THE FIRST REJECTION AT NAZARETH Luke 4:16-31 16 And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, 17 and stood up to read. And there was delivered unto him [1]the book of the prophet Isaiah. And he opened the [2]book, and found the place where it was written, 18 The Spirit of the Lord is upon me, [3]Because he anointed me to preach [4]good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, 19 To proclaim the acceptable year of the Lord [_see Isa. 58:6; 61:1-2_]. 20 And he closed the [2]book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on 21 him. And he began to say unto them, To-day hath this scripture 22 been fulfilled in your ears. And all bare him witness, and wondered at the words of grace which proceeded out of his mouth: 23 and they said, Is not this Joseph's son? And he said unto them, Doubtless ye will say unto me this parable, Physician, heal thyself [_see John 6:42; 7:15_]: whatsoever we have heard done at 24 Capernaum, do also here in thine own country. And he said, Verily I say unto you, No prophet is acceptable in his own country [_see 25 John 4:44_]. But of a truth I say unto you, There were many widows in Israel in the days of Elijah, when the heaven was shut up three years and six months, when there came a great famine over all the 26 land [_see 1 Kings 17:1; 18:1-2_]; and unto none of them was Elijah sent, but only to [5]Zarephath, in the land of Sidon, unto 27 a woman that was a widow [_see 1 Kings 17:8-9_]. And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian [_see 2 Kings 28 5:1-14_]. And they were all filled with wrath in the synagogue, as 29 they heard these things; and they rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their 30 city was built, that they might throw him down headlong. But he 31 passing through the midst of them went his way. And he came down to Capernaum, a city of Galilee. [Footnote 1: Or, _a roll_.] [Footnote 2: Or, _roll_.] [Footnote 3: Or, _Wherefore_.] [Footnote 4: Or, _the gospel_.] [Footnote 5: Gr. _Sarepta_.] § 40. THE NEW HOME IN CAPERNAUM Matt. 4:13-16 13 And leaving Nazareth,[a] he came and dwelt in Capernaum, which is 14 by the sea, in the borders of Zebulun and Naphtali: that it might be fulfilled which was spoken [1]by Isaiah the prophet [_see Isa. 8:23; 9:1-2_], saying, 15 The land of Zebulun and the land of Naphtali, [2]Toward the sea, beyond Jordan, Galilee of the [3]Gentiles, 16 The people which sat in darkness Saw a great light, And to them which sat in the region and shadow of death, To them did light spring up. [Footnote 1: Or, _through_.] [Footnote 2: Gr. _The way of the sea_.] [Footnote 3: Gr. _nations_: and so elsewhere.] [Footnote a: Nazareth was never the Saviour's residence during his public ministry. After the wedding at Cana he lived a short time at _Capernaum_, and henceforth that city will be his abode, till he leaves Galilee six months before the crucifixion--most of the time, however, being actually spent in several journeys throughout Galilee, together with a trip to Jerusalem, and retirement to districts around Galilee.] § 41. JESUS FINDS FOUR FISHERS OF MEN IN FOUR FISHERMEN[a] By the Sea of Galilee, near Capernaum Mark 1:16-20 |Matt. 4:18-22 |Luke 5:1-11 | | 16 And passing |18 And walking by | 1 Now it came to pass, along by the sea | the sea of | while the multitude of Galilee, he saw| Galilee, he saw | pressed upon him and Simon and Andrew | two brethren, | heard the word of God, the brother of | Simon who is | that he was standing Simon casting a | called Peter, and | by the lake of net in the sea: | Andrew his | 2 Gennesaret; and he saw for they were | brother, casting a| two boats standing by 17 fishers. And Jesus| net into the sea; | the lake: but the said unto them, | for they were | fishermen had gone out Come ye after me, |19 fishers. And he | of them, and were and I will make | saith unto them, | washing their nets. you to become | Come ye after me, | 3 And he entered into fishers of men. | and I will make | one of the boats, 18 And straightway | you fishers of | which was Simon's and they left the |20 men. And they | asked him to put out a nets, and followed| straightway left | little from the land. 19 him. And going on | the nets, and | And he sat down and a little further, |21 followed him. And | taught the multitudes he saw James the | going on from | 4 out of the boat. And _son_ of Zebedee, | thence he saw | when he had left and John his | other two | speaking, he said unto brother, who also | brethren, [1]James| Simon, Put out into were in the boat | the _son_ of | the deep, and let down mending the nets. | Zebedee, and John | your nets for a 20 And straightway he| his brother, in | 5 draught. And Simon called them: and | the boat with | answered and said, they left their | Zebedee their | Master, we toiled all father Zebedee in | father, mending | night, and took the boat with the | their nets; and he| nothing: but at thy hired servants, |22 called them. And | word I will let down and went after | they straightway | 6 the nets. And when him. | left the boat and | they had this done, | their father, and | they inclosed a great | followed him.[a] | multitude of fishes; | | and their nets were 7 breaking; and they beckoned unto their partners in the other boat, that they should come and help them. And they came, and filled both 8 the boats, so that they began to sink. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, Depart from me; for I am a 9 sinful man, O Lord. For he was amazed, and all that were with him, 10 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 Jesus said unto Simon, Fear not; from henceforth thou shalt 11 [2]catch men. And when they had brought their boats to land, they left all, and followed him. [Footnote 1: Or, _Jacob_: and so elsewhere.] [Footnote 2: Gr. _take alive_.] [Footnote a: Three of these two pairs of brothers (Andrew and Peter, John and James) had already become disciples of Jesus at Bethany beyond Jordan (James probably soon afterwards), but now they leave their prosperous fish business and follow Jesus continuously as many business men since have given up a lucrative business for the ministry. They, along with Philip and Nathaniel, had been with Jesus in the early ministry (the year of obscurity).] § 42. THE EXCITEMENT IN THE SYNAGOGUE BECAUSE OF THE TEACHING OF JESUS AND THE HEALING OF A DEMONIAC ON THE SABBATH Mark 1:21-28 |Luke 4:31-37 | 21 And they go into Capernaum; |31 [And he came down to Capernaum, and straightway on the sabbath| a city of Galilee.] And he was day he entered into the | teaching them on the sabbath 22 synagogue and taught. And they|32 day: and they were astonished at were astonished at his | his teaching; for his word was teaching: for he taught them |33 with authority. And in the as having authority, and not | synagogue there was a man, which 23 as the scribes. And | had a spirit of an unclean straightway there was in their| [3]devil; and he cried out with synagogue a man with an |34 a loud voice, [4]Ah! what have 24 unclean spirit; and he cried | we to do with thee, thou Jesus out, saying, What have we to | of Nazareth? art thou come to do with thee, thou Jesus of | destroy us? I know thee who thou Nazareth? art thou come to | art [_see Ps. 16:10_], the Holy destroy us? I know thee who | One of God. thou art, the Holy One of God.|35 And Jesus rebuked him, saying, 25 And Jesus rebuked [1]him, | Hold thy peace, and come out of saying, Hold thy peace, and | him. And when the [3]devil had 26 come out of him. And the | thrown him down in the midst, he unclean spirit, [2]tearing him| came out of him, having done him and crying with a loud voice, |36 no hurt. And amazement came upon 27 came out of him. And they were| all, and they spake together, all amazed, insomuch that they| one with another, saying, What questioned among themselves, | is [5]this word? for with saying, What is this? a new | authority and power he teaching! with authority he | commandeth the unclean spirits, commandeth even the unclean |37 and they come out. And there spirits, and they obey him. | went forth a rumour concerning 28 And the report of him went out| him into every place of the straightway everywhere into | region round about. all the region of Galilee | round about. | [Footnote 1: Or, _it_.] [Footnote 2: Or, _convulsing_.] [Footnote 3: Gr. _demon_.] [Footnote 4: Or, _Let alone_.] [Footnote 5: Or, _this word, that with authority ... come out?_] § 43. HE HEALS PETER'S MOTHER-IN-LAW AND MANY OTHERS At Capernaum, in Peter's Home Mark 1:29-34 |Matt. 8:14-17 |Luke 4:38-41 | | 29 And straightway | | [3]when they were | |38 And he rose up come out of the | | from the synagogue, synagogue, they came | | and entered into the into the house of | | house of Simon. And Simon and Andrew, |14 And when Jesus | Simon's wife's with James and John. | was come into | mother was holden 30 Now Simon's wife's | Peter's house, he | with a great fever; mother lay sick of a | saw his wife's | and they besought fever; and | mother lying sick |39 him for her. And he straightway they tell|15 of a fever. And he| stood over her, and 31 him of her: and he | touched her hand, | rebuked the fever; came and took her by | and the fever left| and it left her: the hand, and raised | her; and she | and immediately she her up; and the fever| arose, and | rose up and left her, and she | ministered unto | ministered unto ministered unto them.| him. | them. 32 And at even, when |16 And when even |40 And when the sun the sun did set, they| was come, they | was setting, all brought unto him all | brought unto him | they that had any that were sick, and | many [1]possessed | sick with divers them that were | with devils: and | diseases brought [1]possessed with | he cast out the | them unto him; and 33 devils. And all the | spirits with a | he laid his hands city was gathered | word, and healed | on every one of together at the door.| all that were | them, and healed 34 And he healed many |17 sick: that it |41 them. And [4]devils that were sick with | might be fulfilled| also came out from divers diseases, and | which was spoken | many, crying out, cast out many | [2]by Isaiah the | and saying, Thou [4]devils; and he | prophet [_see Isa.| art the Son of God. suffered not the | 53:4_], saying, | And rebuking them, [4]devils to speak, | Himself took our | he suffered them because they knew | infirmities, and | not to speak, him.[5] | bare our diseases.| because they knew | | that he was the | | Christ. [Footnote 1: Or, _demoniacs_.] [Footnote 2: Or, _through_.] [Footnote 3: Some ancient authorities read _when he was come out of the synagogue, he came &c._] [Footnote 4: Gr. _demons_.] [Footnote 5: Many ancient authorities add _to be Christ_. See Luke 4:41.] _In sections 44-52 Jesus makes his first tour of Galilee with the Four Fishermen whom he has now called to follow him continuously. On the return to Capernaum Matthew is called and various miracles arouse the enthusiasm of the multitudes and the hostility of the Pharisees to Christ's teachings._ § 44. THE FIRST TOUR OF GALILEE WITH THE FOUR FISHERMEN Mark 1:35-39 |Matt. 4:23-25 |Luke 4:42-44 | | 35 And in the | |42 And when it was morning, a great | | day, he came out while before day, he| | and went into a rose up and went | | desert place: and out, and departed | | the multitudes into a desert place,| | sought after him, 36 and there prayed. | | and came unto him, And Simon and they | | and would have that were with him | | stayed him, that followed after him; | | he should not go 37 and they found him, | |43 from them. But he and say unto him, | | said unto them, I All are seeking | | must preach the 38 thee. And he saith | | [5]good tidings of unto them, Let us go| | the kingdom of God elsewhere into the | | to the other next towns, that I | | cities also: for may preach there | | therefore was I also; for to this | | sent. end came I forth. | | 39 And he went into |23 And [1]Jesus went |44 And he was their synagogues | about in all | preaching in the throughout all | Galilee,[a] teaching| synagogues of Galilee, preaching | in their synagogues,| [6]Galilee. and casting out | and preaching the | [4]devils. | [2]gospel of the | | kingdom, and healing| | all manner of | | disease and all | | manner of sickness | | among the people. | |24 And the report of | | him went forth into | | all Syria: and they | | brought unto him all| | that were sick, | | holden with divers | | diseases and | | torments, | | [3]possessed with | | devils, and | | epileptic, and | | palsied; and he | |25 healed them. And | | there followed him | | great multitudes | | from Galilee and | | Decapolis and | | Jerusalem and Judea | | and _from_ beyond | | Jordan. | [Footnote 1: Some ancient authorities read _he_.] [Footnote 2: Or, _good tidings_: and so elsewhere.] [Footnote 3: Or, _demoniacs_.] [Footnote 4: Gr. _demons_.] [Footnote 5: Or, _gospel_.] [Footnote 6: Very many ancient authorities read _Judea_.] [Footnote a: This journey about all Galilee included a _great mass_ of teaching and healing (dwell on Matt. 4:23-25), of which only a few specimens are recorded, and these apparently occurred at Capernaum, his headquarters. The journey given by Luke only (8:1-3) is probably distinct from this, and if so it would be a _second_, while that of Luke 9:1-6 (= Mark 6:6-13 = Matt. 9:35-11:1), which is quite certainly distinct, would then be a _third_ journey about Galilee. The reader ought to expand his imagination and take in these extended labors.] § 45. A LEPER HEALED, AND MUCH POPULAR EXCITEMENT Mark 1:40-45 |Matt. 8:2-4 |Luke 5:12-16 | | 40 And there cometh to| 2 And behold, there |12 And it came to him a leper, | came to him a leper| pass, while he was beseeching him, | and worshipped him,| in one of the [1]and kneeling down | saying, Lord, if | cities, behold, a to him, and saying | thou wilt, thou | man full of unto him, If thou | canst make me | leprosy: and when wilt, thou canst make| clean. | he saw Jesus, he 41 me clean. And being | | fell on his face, moved with | | and besought him, compassion, he | | saying, Lord, if stretched forth his | 3 And he stretched | thou wilt, thou hand, and touched | forth his hand, | canst make me him, and saith unto | and touched him, |13 clean. And he him, I will; be thou | saying, I will; be | stretched forth 42 made clean. And | thou made clean. | his hand, and straightway the | And straightway | touched him, leprosy departed from| his leprosy was | saying, I will; be him, and he was made | cleansed. | thou made clean. 43 clean. And he | | And straightway [2]strictly charged | | the leprosy him, and straightway | | departed from him. 44 sent him out, and | 4 And Jesus |14 And he charged him saith unto him, See | saith unto him, See| to tell no man: thou say nothing to | thou tell no man; | but go thy way, any man: but go thy | but go thy way, | and shew thyself way, shew thyself to | shew thyself to the| to the priest, and the priest, and offer| priest, and offer | offer for thy for thy cleansing the| the gift that Moses| cleansing, things which Moses | commanded, for a | according as Moses commanded, for a | testimony unto | commanded, for a testimony unto them. | them. | testimony unto | | them [_see Lev. | | 13:49; 14:2-32_]. 45 But he went out, and | |15 But so much the began to publish it | | more went abroad much, and to spread | | the report abroad the [3]matter,| | concerning him: insomuch that | | and great [4]Jesus could no | | multitudes came more openly enter | | together to hear, into [5]a city, but | | and to be healed was without in desert| | of their places: and they came| |16 infirmities. But to him from every | | he withdrew quarter. | | himself in the | | deserts, and | | prayed. [Footnote 1: Some ancient authorities omit _and kneeling down to him_.] [Footnote 2: Or, _sternly_.] [Footnote 3: Gr. _word_.] [Footnote 4: Gr. _he_.] [Footnote 5: Or, _the city_.] § 46. THRONGED IN CAPERNAUM, HE HEALS A PARALYTIC LOWERED THROUGH THE ROOF OF PETER'S HOUSE Mark 2:1-12 |Matt. 9:1-8 |Luke 5:17-26 | | 1 And when he | 1 And he entered |17 And it came to entered again into | into a boat, and | pass on one of Capernaum after some| crossed over, and | those days, that days, it was noised| came into his own | he was teaching; that he was [4]in | city. | and there were 2 the house. And many | | Pharisees and were gathered | | doctors of the law together, so that | | sitting by, which there was no longer | | were come out of room _for them_, no,| | every village of not even about the | | Galilee and Judea door: and he spake | | and Jerusalem: and the word unto them. | | the power of the 3 And they come, | | Lord was with him bringing unto him a | 2 And behold, they |18 [6]to heal. And man sick of the | brought to him a man| behold, men bring palsy, borne of | sick of the palsy, | on a bed a man 4 four. And when they | lying on a bed: | that was palsied: could not [5]come | | and they sought to nigh unto him for | | bring him in, and the crowd, they | | to lay him before uncovered the roof | |19 him. And not where he was: and | | finding by what when they had broken| | _way_ they might it up, they let down| | bring him in the bed whereon the | | because of the sick of the palsy | | multitude, they lay. | | went up to the | | housetop, and let | | him down through | | the tiles with his | | couch into the 5 And Jesus | and | midst before seeing their faith | Jesus seeing their |20 Jesus. And seeing saith unto the sick | faith said unto the | their faith, he of the palsy, | sick of the palsy, | said, Man, thy [1]Son, thy sins are| [1]Son, be of good | sins are forgiven 6 forgiven. But there | cheer; thy sins are |21 thee. And the were certain of the | 3 forgiven. And | scribes and the scribes sitting | behold, certain of | Pharisees began to there, and reasoning| the scribes said | reason, saying, 7 in their hearts, Why| within themselves, | Who is this that doth this man thus | This man | speaketh speak? he | blasphemeth. | blasphemies? Who blasphemeth: who can| | can forgive sins, forgive sins but | | but God alone? 8 one, _even_ God? And| |22 But straightway Jesus, | 4 And | Jesus perceiving perceiving in his | Jesus [2]knowing | their reasonings, spirit that they so | their thoughts said,| answered and said reasoned within | | unto them, [7]What themselves, saith | | reason ye in your unto them, Why | | hearts? reason ye these | | things in your | Wherefore think ye | 9 hearts? Whether is | evil in your hearts?|23 Whether is easier, to say to | 5 For whether is | easier, to say, Thy the sick of the | easier, to say, Thy | sins are forgiven palsy, Thy sins are | sins are forgiven; | thee; or to say, forgiven; or to say,| or to say, Arise, | Arise and walk? Arise, and take up | and walk? | thy bed, and walk? | | 10 But that ye may know| 6 But that ye |24 But that ye may that the Son of man | may know that the | know that the Son hath [3]power on | Son of man hath | of man hath earth to forgive | [3]power on earth to| [3]power on earth sins (he saith to | forgive sins (then | to forgive sins the sick of the | saith he to the sick| (he said unto him 11 palsy),[a] I say | of the palsy), | that was palsied), unto thee, Arise, | Arise, and take up | I say unto thee, take up thy bed, and| thy bed, and go unto| Arise, and take up go unto thy house. | thy house. | thy couch, and go | | unto thy house. 12 And he arose, and | 7 And he |25 And immediately he straightway took up | arose, and departed | rose up before the bed, and went | to his house. | them, and took up forth before them | | that whereon he all; insomuch that | | lay, and departed they were all | | to his house, amazed, and | | glorifying God. glorified God, | |26 And amazement took saying, We never saw| 8 But | hold on all, and it on this fashion. | when the multitudes | they glorified | saw it, they were | God; and they were | afraid, and | filled with fear, | glorified God, which| saying, We have | had given such | seen strange | [3]power unto men. | things to-day. [Footnote 1: Gr. _Child_.] [Footnote 2: Many ancient authorities read _seeing_.] [Footnote 3: Or, _authority_.] [Footnote 4: Or, _at home_.] [Footnote 5: Many ancient authorities read _bring him unto him_.] [Footnote 6: Gr. _that he should heal_. Many ancient authorities read _that_ he _should heal them_.] [Footnote 7: Or, _Why_.] [Footnote a: Note the parenthetic explanation of the writers in the middle of the saying of Jesus. It is proof that each of the Gospels had the same written source here or rather, as we know otherwise, that Matthew and Luke had Mark before them.] § 47. THE CALL OF MATTHEW (LEVI) AND HIS RECEPTION IN HONOR OF JESUS Capernaum Mark 2:13-17 |Matt. 9:9-13 |Luke 5:27-32 | | 13 And he went forth | |27 And after these again by the sea | | things he went side; and all the | | forth, and beheld multitude resorted | | a publican, named unto him, and he | | Levi, sitting at 14 taught them. And as | 9 And as Jesus | the place of toll, he passed by, he saw| passed by from | and said unto him, Levi the _son_ of | thence, he saw a | Follow me. Alphæus sitting at | man, called Matthew,| the place of toll, | sitting at the place| and he saith unto | of toll: and he | him, Follow me. And | saith unto him, |28 And he he arose and | Follow me. And he | forsook all, and followed him. | arose, and followed | rose up and | him. | followed him. 15 And it |10 And it came to |29 And came to pass, that | pass, as he [1]sat | Levi made him a he was sitting at | at meat in the | great feast in his meat in his house, | house, behold, many | house: and there and many | publicans and | was a great [4]publicans and | sinners came and sat| multitude of sinners sat down | down with Jesus and | publicans and of with Jesus and his | his disciples. | others that were disciples: for there| | sitting at meat were many, and they | | with them. 16 followed him. And |11 And |30 And the scribes [5]of | when the Pharisees | [8]the Pharisees the Pharisees, when | saw it, they said | and their scribes they saw that he was| unto his disciples, | murmured against eating with the | Why eateth your | his disciples, sinners and | [2]Master with the | saying, Why do ye publicans, said unto| publicans and | eat and drink with his disciples, [6]He| sinners? | the publicans and eateth [7]and | | sinners? drinketh with | | publicans and | | 17 sinners. And when |12 But when he |31 And Jesus Jesus heard it, he | heard it, he said, | answering said saith unto them, | They that are | unto them, They They that are | [3]whole have no | that are [3]whole [3]whole have no | need of a physician,| have no need of a need of a physician,| but they that are | physician; but but they that are |13 sick. But go ye and | they that are sick: I came not to | learn what _this_ |32 sick. I am not call the righteous, | meaneth,[a] I desire| come to call the but sinners. | mercy, and not | righteous but | sacrifice: for I | sinners to | came not to call the| repentance. | righteous, but | | sinners. | [Footnote 1: Gr. _reclined_: and so always.] [Footnote 2: Or, _Teacher_.] [Footnote 3: Gr. _strong_.] [Footnote 4: That is, _collectors or renters of Roman taxes_: and so elsewhere.] [Footnote 5: Some ancient authorities read _and the Pharisees_.] [Footnote 6: Or, How is it _that he eateth ... sinners?_] [Footnote 7: Some ancient authorities omit _and drinketh_.] [Footnote 8: Or, _the Pharisees and the scribes among them_.] [Footnote a: Hos. 6:6.] § 48. JESUS IN THREE PARABLES DEFENDS HIS DISCIPLES FOR FEASTING[a] INSTEAD OF FASTING Mark 2:18-22 |Matt. 9:14-17 |Luke 5:33-39 | | 18 And John's |14 Then come to him |33 And they said disciples and the | the disciples of | unto him, The Pharisees were | John, saying, Why do| disciples of John fasting: and they | we and the Pharisees| fast often, and come and say unto | fast [1]oft, but thy| make supplications; him, Why do John's | disciples fast not? | likewise also the disciples and the | | _disciples_ of the disciples of the | | Pharisees; but Pharisees fast, but | | thine eat and thy disciples fast | |34 drink. And Jesus 19 not? And Jesus said |15 And Jesus said unto | said unto them, unto them, Can the | them, Can the sons | Can ye make the sons of the | of the bride-chamber| sons of the bride-chamber fast, | mourn, as long as | bride-chamber fast while the | the bridegroom is | while the bridegroom is with | with them? | bridegroom is them? as long as | | with them? they have the | | bridegroom with | | them, they cannot | | 20 fast. But the days | but the |35 But the will come, when the | days will come, when| days will come; bridegroom shall be | the bridegroom | and when the taken away from | shall be taken away | bridegroom shall them, and then they | from them, and then | be taken away from will fast in that | will they fast. | them, then will day. | | they fast in those | | days. | |36 And he spake also | | a parable[b] unto 21 No man seweth a |16 And | them; No man piece of undressed | no man putteth a | rendeth a piece cloth on an old | piece of undressed | from a new garment garment: else that | cloth upon an old | and putteth it which should fill it| garment; for that | upon an old up taketh from it, | which should fill it| garment; else he the new from the | up taketh from the | will rend the new, old, and a worse | garment, and a worse| and also the piece 22 rent is made. And no| rent is made. | from the new will man putteth new wine|17 Neither do _men_ put| not agree with the into old | new wine into old |37 old. And no man [2]wine-skins: else | [2]wine-skins: else | putteth new wine the wine will burst | the skins burst, and| into old the skins, and the | the wine is spilled,| [2]wine-skins; wine perisheth, and | and the skins | else the new wine the skins: but _they| perish: but they put| will burst the put_ new wine into | new wine into fresh | skins, and itself fresh wine-skins. | wine-skins, and both| will be spilled, | are preserved. | and the skins will | |38 perish. But new | | wine must be put | | into fresh | |39 wine-skins. And no | | man having drunk | | old _wine_ | | desireth new: for | | he saith, The old | | is [3]good. [Footnote 1: Some ancient authorities omit _oft_.] [Footnote 2: That is, _skins used as bottles_.] [Footnote 3: Many ancient authorities read _better_.] [Footnote a: It was probably the presence of the disciples of Christ at Matthew's feast on one of the Jewish fast days that occasioned the complaint of John's disciples and the Pharisees. It is sad to see disciples of John aligned with the Pharisees against Jesus.] [Footnote b: Note the use of the term parable in Luke. There are three parables (the sons of the bride-chamber, the new patch on an old garment, the new wine in old wine-skins) here together. A few isolated ones have already occurred as in John 2:19.] _In sections 49 to 51 we see the Pharisees attacking Jesus both in Jerusalem and in Galilee with great hostility and with the purpose of killing him because of violation of the Pharisaic regulations about the Sabbath. Jesus defends himself and his disciples by various arguments and personal claims._ § 49. AT A FEAST IN JERUSALEM (POSSIBLY THE PASSOVER) JESUS HEALS A LAME MAN ON THE SABBATH AND DEFENDS THIS ACTION TO THE PHARISEES IN A GREAT DISCOURSE John 5:1-47 1 After these things there was [1]a feast[a] of the Jews; and Jesus went up to Jerusalem.[b] 2 Now there is in Jerusalem by the sheep _gate_ a pool, which is 3 called in Hebrew [2]Bethesda, having five porches. In these lay a 5 multitude of them that were sick, blind, halt, withered[3]. And a certain man was there, which had been thirty and eight years in 6 his infirmity. When Jesus saw him lying, and knew that he had been now a long time _in that case_, he saith unto him, Wouldst thou be 7 made whole? The sick man answered him, [4]Sir, I have no man, when the water is troubled, to put me into the pool: but while I am 8 coming, another steppeth down before me. Jesus saith unto him, 9 Arise, take up thy bed, and walk. And straightway the man was made whole, and took up his bed and walked. 10 Now it was the sabbath on that day. So the Jews said unto him that was cured, It is the sabbath, and it is not lawful for thee to 11 take up thy bed [_see Ex. 20:10; Deut. 5:14_]. But he answered them, He that made me whole, the same said unto me, Take up thy 12 bed, and walk. They asked him, Who is the man that said unto thee, 13 Take up _thy bed_, and walk? But he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in 14 the place. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse 15 thing befall thee. The man went away, and told the Jews that it 16 was Jesus which had made him whole. And for this cause did the Jews persecute Jesus, because he did these things on the sabbath. 17 But Jesus answered them, My Father worketh even until now, and I 18 work. For this cause therefore the Jews sought the more to kill him, because he not only brake the sabbath, but also called God his own Father, making himself equal with God. 19 Jesus therefore answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever 20 he doeth, these the Son also doeth in like manner. For the Father loveth the Son, and sheweth him all things that himself doeth: and 21 greater works than these will he shew him, that ye may marvel. For as the Father raiseth the dead and quickeneth them, even so the 22 Son also quickeneth whom he will. For neither doth the Father 23 judge any man, but he hath given all judgement unto the Son; that all may honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which sent him. 24 Verily, verily, I say unto you, He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into 25 judgement, but hath passed out of death into life. Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. 26 For as the Father hath life in himself, even so gave he to the Son 27 also to have life in himself: and he gave him authority to execute 28 judgement, because he is [5]the Son of man. Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear 29 his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have [6]done ill, unto the resurrection of judgement. 30 I can of myself do nothing: as I hear, I judge: and my judgement is righteous; because I seek not mine own will, but the will of 31 him that sent me. If I bear witness of myself, my witness is not 32 true. It is another that beareth witness of me; and I know that 33 the witness which he witnesseth of me is true. Ye have sent unto 34 John, and he hath borne witness unto the truth. But the witness which I receive is not from man: howbeit I say these things, that 35 ye may be saved. He was the lamp that burneth and shineth: and ye 36 were willing to rejoice for a season in his light. But the witness which I have is greater than _that of_ John: for the works which the Father hath given me to accomplish, the very works that I do, 37 bear witness of me, that the Father hath sent me. And the Father which sent me, he hath borne witness of me. Ye have neither heard 38 his voice at any time, nor seen his form. And ye have not his word 39 abiding in you: for whom he sent, him ye believe not. [7]Ye search the scriptures, because ye think that in them ye have eternal 40 life; and these are they which bear witness of me; and ye will not 41 come to me, that ye may have life. I receive not glory from men. 42 But I know you, that ye have not the love of God in yourselves. I 43 am come in my Father's name, and ye receive me not: if another 44 shall come in his own name, him ye will receive. How can ye believe, which receive glory one of another, and the glory that 45 _cometh_ from [8]the only God ye seek not? Think not that I will accuse you to the Father: there is one that accuseth you, _even_ 46 Moses, on whom ye have set your hope. For if ye believed Moses, ye 47 would believe me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?[c] [Footnote 1: Many ancient authorities read _the feast_.] [Footnote 2: Some ancient authorities read _Bethsaida_, others _Bethzatha_.] [Footnote 3: Many ancient authorities insert, wholly or in part, _waiting for the moving of the water: 4 for an angel of the Lord went down at certain seasons into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole, with whatsoever disease he was holden._] [Footnote 4: Or, _Lord_.] [Footnote 5: Or, _a son of man_.] [Footnote 6: Or, _practised_.] [Footnote 7: Or, _Search the scriptures_.] [Footnote 8: Some ancient authorities read _the only one_.] [Footnote a: This feast of John 5:1 was _most probably_ a Passover (see note at end of volume, note 7). If so, we should know that our Lord's public ministry lasted three years and a fraction, and that the great ministry in Galilee lasted some 18 to 20 months. Otherwise, we should know of only two years and a fraction for the former, and 6 to 8 months for the latter; as John gives three passovers beyond question (John 2:13; 6:4; 12:1), and our Lord's ministry began some time before the first of these. If the feast of 5:1 was not a passover, it is quite impossible to determine what other feast it was. While one would be glad to settle these questions, if it were possible, yet it really does not matter as regards understanding our Lord's _recorded_ history and teachings during the great ministry in Galilee, the only point of difference being that if this feast was a Passover (or if there is an unmentioned Passover) we should conceive of the three journeys about Galilee as occupying a longer time, and including more extensive _unrecorded_ labors in preaching and healing.] [Footnote b: It is to be noted that John's Gospel gives the Jerusalem Ministry of Jesus almost entirely except Galilee in ch. 2, Samaria and Galilee in ch. 4, Galilee in ch. 6 and again in ch. 21. It seems clear that John wrote with full knowledge of the Synoptic Gospels and supplements them at certain points. Both Luke and John were thus critics of the Gospel records.] [Footnote c: Observe that here more than a year before the crucifixion, and probably two years (_i.e._ if the feast of 5:1 was a passover or if an unnamed passover is granted), the hostility of the Jews _at Jerusalem_ (comp. John 4:1) has reached the point of a desire to kill him, as a sabbath breaker and a blasphemer (5:16-18). So we shall find him staying away from Jerusalem at the passover of John 6:4, and until the Tabernacles six months before the crucifixion (John 7:1-10). Meantime, the hostility will go on increasing in other parts of the country (Mark 3:6, etc.).--Notice also that in this discourse at Jerusalem our Lord repeatedly declares himself in a high sense the Son of God, and the appointed judge of mankind (ver. 27), and says that Moses wrote concerning him (ver. 46). All this indicated that he was the Messiah, but he did not here expressly assert it as he did in Samaria (John 4:26). That would have precipitated the collision, for to claim to be the Messiah would in the view of the Jewish rulers involve _political_ consequences. Comp. John 11:48.] § 50. ANOTHER SABBATH CONTROVERSY WITH THE PHARISEES WHEN THE DISCIPLES PLUCK EARS OF GRAIN IN THE FIELDS Probably in Galilee on the Way Back from Jerusalem[a] Mark 2:23-28 |Matt. 12:1-8 |Luke 6:1-5 | | 23 And it came to | 1 At that season | 1 Now it came to pass, that he was | Jesus went on the | pass on a going on the sabbath| sabbath day through | [5]sabbath, that day through the | the cornfields; and | he was going cornfields; and his | his disciples were | through the disciples [3]began, | an hungred, and | cornfields [_see as they went, to | began to pluck ears | Deut. 23:25_]; and pluck the ears of | of corn, and to eat.| his disciples 24 corn. And the | 2 But the Pharisees, | plucked the ears Pharisees said unto | when they saw it, | of corn, and did him, Behold, why do | said unto him, | eat, rubbing them they on the sabbath | Behold, thy | in their hands. day that which is | disciples do that | 2 But certain of the not lawful? | which it is not | Pharisees said, | lawful to do upon | Why do ye that 25 And he | 3 the sabbath. But he | which is not said unto them, Did | said unto them, Have| lawful to do on ye never read what | ye not read what | the sabbath day David did, when he | David did, when he | [_see John 5:10; had need, and was an| was an hungred, and | Ex. 20:10; Deut. hungred, he, and | they that were with | 3 5:14_]? And Jesus they that were with | 4 him; how he entered | answering them 26 him? How he entered | into the house of | said, Have ye not into the house of | God, and [1]did eat | read even this, God [4]when Abiathar| the shewbread, which| what David did, was high priest, and| it was not lawful | when he was an did eat the | for him to eat, | hungred, he, and shewbread, which is | neither for them | they that were not lawful to eat, | that were with him, | with him [_see save for the | but only for the | Lev. 24:9; 1 Sam. priests, and gave | 5 priests? Or have ye | 4 21:1-6_]; how he also to them that | not read in the law,| entered into the were with him? | how that on the | house of God, and | sabbath day the | did take and eat | priests in the | the shewbread, and | temple profane the | gave also to them | sabbath [_see Num. | that were with | 28:9-10_], and are | him; which it is | 6 guiltless? But I | not lawful to eat | say unto you, that | save for the | [2]one greater than | priests alone? | the temple is here. | | 7 But if ye had known | | what this meaneth | 27 And | [_see Hos. 6:6_], I | he said unto them, | desire mercy, and | The sabbath was made| not sacrifice, ye | for man, and not man| would not have | 5 And 28 for the sabbath: so | condemned the | he said unto them, that the Son of man | 8 guiltless. For the | The Son of man is is lord even of the | Son of man is lord | lord of the sabbath.[b] | of the sabbath. | sabbath. [Footnote 1: Some ancient authorities read _they did eat_.] [Footnote 2: Gr. _a greater thing_.] [Footnote 3: Gr. _began to make_ their _way plucking_.] [Footnote 4: Some ancient authorities read _in the days of Abiathar the high priest_.] [Footnote 5: Many ancient authorities insert _second-first_.] [Footnote a: Because in Mark 3:7 Jesus withdraws to the Sea of Galilee.] [Footnote b: Note the five arguments made by Jesus in defence of the conduct of the disciples on the Sabbath (the historical appeal in the conduct of David, the appeal to the law about the temple service, the voice of prophecy, the purpose of God in the Sabbath, and the lordship of the Messiah over the Sabbath). Jesus had already (John 5:17) argued that he was equal to the Father and hence had the right to do certain things (acts of mercy) on the Sabbath.] § 51. A THIRD[a] SABBATH CONTROVERSY WITH THE PHARISEES OVER THE HEALING OF A MAN WITH A WITHERED HAND IN A SYNAGOGUE In Galilee Mark 3:1-6 |Matt. 12:9-14 |Luke 6:6-11 | | 1 And he entered | 9 And he departed | 6 And it came to again into the | thence, and went | pass on another synagogue; and there| into their | sabbath, that he was a man there |10 synagogue: and | entered into the which had his hand | behold, a man having| synagogue and withered. | a withered hand. | taught: and there | | was a man there, 2 And they watched | And | and his right hand him, whether he | they asked him, | 7 was withered. And would heal him on | saying, Is it lawful| the scribes and the sabbath day; | to heal on the | the Pharisees that they might | sabbath day? that | watched him, accuse him. | they might accuse | whether he would 3 And he |11 him. And he said | heal on the saith unto the man | unto them, What man | sabbath; that they that had his hand | shall there be of | might find how to withered, [1]Stand | you, that shall have| 8 accuse him. But he 4 forth. And he saith | one sheep, and if | knew their unto them, Is it | this fall into a pit| thoughts; and he lawful on the | on the sabbath day, | said to the man sabbath day to do | will he not lay hold| that had his hand good, or to do harm?| on it, and lift it | withered, Rise up, to save a life, or |12 out? How much then | and stand forth in to kill? But they | is a man of more | the midst. And he held their peace. | value than a sheep! | arose and stood 5 And when he had | Wherefore it is | 9 forth. And Jesus looked round about | lawful to do good on| said unto them, I on them with anger, | the sabbath day. | ask you, Is it being grieved at the| | lawful on the hardening of their | | sabbath to do heart, he saith | | good, or to do unto the man, | | harm? to save a | | life, or to | |10 destroy it? And he | | looked round about |13 Then saith he to the| on them all, and Stretch forth thy | man, Stretch forth | said unto him, hand. And he | thy hand. And he | Stretch forth thy stretched it forth: | stretched it forth; | hand. And he did and his hand was | and it was restored | _so_: and his hand 6 restored. And the | whole, as the other.|11 was restored. But Pharisees went out, |14 But the Pharisees | they were filled and straightway with| went out, and took | with [2]madness; the Herodians took | counsel against him,| and communed one counsel against him,| how they might | with another what how they might | destroy him. | they might do to destroy him.[b] | | Jesus. [Footnote 1: Gr. _Arise into the midst_.] [Footnote 2: Or, _foolishness_.] [Footnote a: On three other later occasions controversies arise with the Pharisees concerning Sabbath observance (John 9:1-34; Luke 13:10-21; 14:1-24). In John 7:20-24 Jesus refers to the miracle in John 5 and adds another argument (circumcision on the Sabbath) for his conduct on the Sabbath.] [Footnote b: Here at some point near the sea of Galilee, there is already a plot to kill him, as some had wished to do in Jerusalem (comp. on § 49).] _In sections 52 to 54 we see Christ choosing the Twelve Apostles and delivering the Sermon on the Mount to them and to the multitudes._ § 52. JESUS TEACHES AND HEALS GREAT MULTITUDES BY THE SEA OF GALILEE Mark 3:7-12 |Matt. 12:15-21 | 7 And Jesus with his disciples |15 And Jesus perceiving _it_ withdrew to the sea: and a | withdrew from thence: and many great multitude from Galilee | followed him; 8 followed: and from Judea, and | from Jerusalem, and from | Idumæa, and beyond Jordan, and | about Tyre and Sidon,[a] a | great multitude, hearing | [2]what great things he did, | 9 came unto him. And he spake to | his disciples, that a little | boat should wait on him because| of the crowd, lest they should | 10 throng him: for he had healed | and he healed them all, many; insomuch that as many as | had [3]plagues [4]pressed upon | him that they might touch him. | 11 And the unclean spirits, | whensoever they beheld him, | fell down before him, and | cried, saying, Thou art the Son| 12 of God. And he charged them | much that they should not make |16 and charged them that him known. | they should not make him known: |17 that it might be fulfilled | which was spoken [1]by | Isaiah[b] the prophet, saying, |18 Behold, my servant whom I have chosen; | My beloved in whom my soul is well pleased: | I will put my Spirit upon him, | And he shall declare judgement to the Gentiles. |19 He shall not strive, nor cry aloud; | Neither shall any one hear his voice in the streets. |20 A bruised reed shall he not break, | And smoking flax shall he not quench, | Till he send forth judgement unto victory. |21 And in his name shall the Gentiles hope. [Footnote 1: Or, _through_.] [Footnote 2: Or, _all the things that he did_.] [Footnote 3: Gr. _scourges_.] [Footnote 4: Gr. _fell_.] [Footnote a: Note the wide territory from which the crowds now come, from Idumea in the south to Phoenicia in the north and from Perea in the east.] [Footnote b: Isaiah 42:1-4.] § 53. AFTER A NIGHT OF PRAYER, JESUS SELECTS TWELVE APOSTLES Mark 3:13-19 |Luke 6:12-16 | 13 And he goeth up into the |12 And it came to pass in these mountain, and calleth unto him | days, that he went out into the whom he himself would: and they| mountain to pray; and he 14 went unto him. And he appointed| continued all night in prayer twelve[1], that they might be |13 to God. And when it was day, with him, and that he might | he called his disciples: and he 15 send them forth to preach, and | chose from them twelve, whom to have authority to cast out | also he names apostles;[a] 16 [2]devils; [3]and Simon he |14 Simon, whom he also named 17 surnamed Peter; and James the | Peter, and Andrew his brother, _son_ of Zebedee, and John the | and James and John, and Philip brother of James; and them he | and Bartholomew, surnamed Boanerges, which is, | 18 Sons of thunder: and Andrew, | and Philip, and Bartholomew, |15 and Matthew and Matthew, and Thomas, and | and Thomas, and James _the son_ James the _son_ of Alphæus, and| of Alphæus, and Simon which was Thaddæus, and Simon the |16 called the Zealot, and Judas, 19 [4]Cananæan, and Judas | _the [5]son_ of James, and Iscariot, which also betrayed | Judas Iscariot, which was the him. | traitor. [Footnote 1: Some ancient authorities add _whom also he named apostles_. See Luke 6:13.] [Footnote 2: Gr. _demons_.] [Footnote 3: Some ancient authorities insert _and he appointed twelve_.] [Footnote 4: Or, _Zealot_. See Luke 6:15; Acts 1:13.] [Footnote 5: Or, brother. See Jude 1.] [Footnote a: Matthew postpones giving the names of the Twelve till they are sent out to preach in Galilee (Matt. 10:1-4. § 70). There is a fourth list in Acts 1:13. See the four compared in note at the end of this volume, note 8.] § 54. THE SERMON ON THE MOUNT. PRIVILEGES AND REQUIREMENTS OF THE MESSIANIC REIGN. CHRIST'S STANDARD OF RIGHTEOUSNESS _Matthew, chapters 5-7. Luke 6:17-49._[a] A level place on a mountain, not far from Capernaum [Footnote a: There is little doubt that the discourses given by Matthew and Luke are the same, Matthew locating it on "the mountain," and Luke "on a level place," which might easily be a level spot on a mountain. (See note at end of this book, note 9.) Observe that they begin and end alike, and pursue the same general order. Luke omits various matters of special interest to Matthew's Jewish readers (_e.g._ Matt. 5:17-42), and other matters that he himself will give elsewhere (_e.g._ Luke 11:1-4; 12:22-31); while Luke has a few sentences (as ver. 24-26, 38-40), which are not given by Matthew.] _The Place and the Audience_ Matt. 5:1-2 |Luke 6:17-19 | 1 And seeing the multitudes, he|17 And he came down with them, went up into the mountain: and | and stood on a level place, and when he had sat down, his | a great multitude of his 2 disciples came unto him: and he| disciples, and a great number opened his mouth and taught | of the people from all Judea them, saying, | and Jerusalem, and the sea | coast of Tyre and Sidon, which | came to hear him, and to be |18 healed of their diseases; and | they that were troubled with | unclean spirits were healed. |19 And all the multitude sought to | touch him: for power came forth | from him, and healed _them_ | all. _1. The Introduction: The Beatitudes and the Woes. Privileges of the Messiah's Subjects_ Matt. 5:3-12 |Luke 6:20-26 | 3 Blessed are the poor in |20 And he lifted up his eyes on spirit: for theirs is the | his disciples, and said, 4 kingdom of heaven. [1]Blessed | Blessed _are_ ye poor: for are they that mourn [_see Isa. | yours is the kingdom of God. 61:3_]: for they shall be |21 Blessed _are_ ye that hunger 5 comforted. Blessed are the | now: for ye shall be filled. meek: for they shall inherit | Blessed _are_ ye that weep now: the earth [_see Ps. 37:11_]. |22 for ye shall laugh. Blessed are 6 Blessed are they that hunger | ye, when men shall hate you, and thirst after righteousness:| and when they shall separate for they shall be filled [_see | you _from their company_, and 7 Ps. 55_]. Blessed are the | reproach you, and cast out your merciful: for they shall obtain| name as evil, for the Son of mercy [_see Ps. 18:25; Prov. |23 man's sake. Rejoice in that 8 11:17_]. Blessed are the pure | day, and leap _for joy_: for in heart: for they shall see | behold, your reward is great in 9 God [_see Ps. 24:3-5_]. Blessed| heaven: for in the same manner are the peacemakers: for they | did their fathers unto the shall be called sons of God. |24 prophets. But woe unto you that 10 Blessed are they that have been| are rich! for ye have received persecuted for righteousness' |25 your consolation. Woe unto you, sake: for theirs is the kingdom| ye that are full now! for ye 11 of heaven. Blessed are ye when | shall hunger. Woe _unto you_, _men_ shall reproach you, and | ye that laugh now! for ye shall persecute you, and say all |26 mourn and weep. Woe _unto you_, manner of evil against you | when all men shall speak well 12 falsely, for my sake. Rejoice, | of you! for in the same manner and be exceeding glad: for | did their fathers to the false great is your reward in heaven:| prophets. for so persecuted they the | prophets which were before you.| [Footnote 1: Some ancient authorities transpose verses 4 and 5.] _2. The Theme of the Sermon: Christ's Standard of Righteousness in Contrast with that of the Scribes and Pharisees_ Matt. 5:13-20 13 Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men [_see 14 Mark 9:50; Jesus often repeated his sayings_]. Ye are the light of 15 the world. A city set on a hill cannot be hid. Neither do _men_ light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house [_see Mark 4:21; Luke 16 8:16_]. Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven. 17 Think not that I came to destroy the law or the prophets: I came 18 not to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise 19 pass away from the law, till all things be accomplished. Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the 20 kingdom of heaven. For I say unto you, that except your righteousness shall exceed _the righteousness_ of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. _3. Christ's Ethical Teaching Superior to that of the Scribes (both the Old Testament and the Oral Law) in Six Items or Illustrations (Murder, Adultery, Divorce, Oaths, Retaliation, Love of Enemies)_ Matt. 5:21-48 21 Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the 22 judgement [_see Ex. 20:13; Deut. 5:17_]: but I say unto you, that every one who is angry with his brother[1] shall be in danger of the judgement; and whosoever shall say to his brother, [2]Raca, shall be in danger of the council; and whosoever shall say, [3]Thou 23 fool, shall be in danger [4]of the [5]hell of fire. If therefore thou art offering thy gift at the altar, and there rememberest 24 that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy 25 brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge [6]deliver 26 thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou have paid the last farthing. 27 Ye have heard that it was said, Thou shalt not commit adultery 28 [_see Ex. 20:14; Deut. 5:18_]: but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery 29 with her already in his heart. And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not 30 thy whole body be cast into [7]hell. And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not 31 thy whole body go into [7]hell. It was said also, Whosoever shall put away his wife, let him give her a writing of divorcement [_see 32 Deut. 24:1_]: but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery.[a] 33 Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths [_see Lev. 19:12; Num. 30:2; Ex. 20:7; Deut. 5:11; 23:21_]: 34 but I say unto you, Swear not at all [_see Matt. 26:63-64_]; 35 neither by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of his feet; nor [8]by Jerusalem, 36 for it is the city of the great King [_see Isa. 66:1_]. Neither shalt thou swear by thy head, for thou canst not make one hair 37 white or black [_see Ps. 48:2_]. [9]But let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of [10]the evil _one_. 38 Ye have heard that it was said, An eye for an eye, and a tooth 39 for a tooth [_see Ex. 21:24; Lev. 24:20; Deut. 19:21_]: but I say unto you, Resist not [11]him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also [_see John 40 18:23_]. And if any man would go to law with thee, and take away 41 the coat, let him have thy cloke also. And whosoever shall 42 [12]compel thee to go one mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 Ye have heard that it was said, Thou shalt love thy neighbour [_see Lev. 19:18; Deut. 23:6; 25:19_], and hate thine enemy: |Luke 6:27-30, 32-36 | 44 but I say unto you [_see Luke |27 But I say unto you which hear, 23:34_], Love your enemies, and| Love your enemies, do good to pray for them that persecute |28 them that hate you, bless them 45 you; that ye may be sons of | that curse you, pray for them your Father which is in heaven:|29 that despitefully use you. To for he maketh his sun to rise | him that smiteth thee on the on the evil and the good, and | _one_ cheek offer also the sendeth rain on the just and | other; and from him that taketh the unjust. | away thy cloke withhold not thy |30 coat also. Give to every one | that asketh thee; and of him | that taketh away thy goods ask 46 For if ye love them|32 them not again. And if ye love that love you, what reward have| them that love you, what thank ye? do not even the | have ye? for even sinners love 47 [13]publicans the same? And if |33 those that love them. And if ye ye salute your brethren only, | do good to them that do good to what do ye more _than others_? | you, what thank have ye? for do not even the Gentiles the |34 even sinners do the same. And 48 same? Ye therefore shall be | if ye lend to them of whom ye perfect, as your heavenly | hope to receive, what thank Father is perfect. | have ye? even sinners lend to | sinners, to receive again as |35 much. But love your enemies, | and do _them_ good, and lend, | [14]never despairing; and your | reward shall be great, and ye | shall be sons of the Most High: | for he is kind toward the |36 unthankful and evil. Be ye | merciful, even as your Father | is merciful. [Footnote 1: Many ancient authorities insert _without cause_.] [Footnote 2: An expression of contempt.] [Footnote 3: Or, _Moreh_, a Hebrew expression of condemnation.] [Footnote 4: Gr. _unto_ or _into_.] [Footnote 5: Gr. _Gehenna of fire_.] [Footnote 6: Some ancient authorities omit _deliver thee_.] [Footnote 7: Gr. _Gehenna_.] [Footnote 8: Or, _toward_.] [Footnote 9: Some ancient authorities read _But your speech shall be_.] [Footnote 10: Or, _evil_: as in ver. 39; 6:13.] [Footnote 11: Or, _evil_.] [Footnote 12: Gr. _impress_.] [Footnote 13: That is, _collectors or renters of Roman taxes_: and so elsewhere.] [Footnote 14: Some ancient authorities read _despairing of no man_.] [Footnote a: See further Mark 9:43-47; 10:11-12; Matt. 18:8-9; 19:9.] _4. The Practice of Real Righteousness unlike the Ostentatious Hypocrisy of the Pharisees, as in Almsgiving, Prayer, Fasting_ Matt. 6:1-18 1 Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father which is in heaven. 2 When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have 3 received their reward. But when thou doest alms, let not thy left 4 hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret shall recompense thee. 5 And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They 6 have received their reward. But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret 7 shall recompense thee. And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard for their 8 much speaking. Be not therefore like unto them: for [1]your Father 9 knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: Our Father which art in heaven, Hallowed 10 by thy name. Thy kingdom come. Thy will be done, as in heaven, so 11 on earth. Give us this day [2]our daily bread. And forgive us our 12 debts, as we also have forgiven our debtors. And bring us not into 13 temptation, but deliver us from [3]the evil _one_.[4] For if ye 14 forgive men their trespasses, your heavenly Father will also 15 forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may be seen of men to fast. Verily I say unto you, They have received their 17 reward. But thou, when thou fastest, anoint thy head, and wash thy 18 face; that thou be not seen of men to fast, but of thy Father which is in secret: and thy Father, which seeth in secret, shall recompense thee. [Footnote 1: Some ancient authorities read _God your Father_.] [Footnote 2: Gr. _our bread for the coming day_.] [Footnote 3: Or, _evil_.] [Footnote 4: Many authorities, some ancient, but with variations, add _For thine is the kingdom, and the power, and the glory, for ever. Amen._] _5. Single-hearted Devotion to God, as Opposed to Worldly Aims and Anxieties_ Matt. 6:19-34 19 Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves [1]break through and 20 steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not [1]break 21 through nor steal: for where thy treasure is, there will thy heart 22 be also. The lamp of the body is the eye: if therefore thine eye be 23 single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the 24 light that is in thee be darkness, how great is the darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the 25 other. Ye cannot serve God and mammon. Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the 26 life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are 27 not ye of much more value than they? And which of you by being 28 anxious can add one cubit unto his [2]stature? And why are ye anxious concerning raiment? Consider the lilies of the field, how 29 they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one 30 of these. But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, _shall he_ not 31 much more _clothe_ you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or, What shall we drink? or, 32 Wherewithal shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need 33 of all these things. But seek ye first his kingdom, and his 34 righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof. [Footnote 1: Gr. _dig through_.] [Footnote 2: Or, _age_.] _6. Captious Criticism, or Judging Others_ Matt. 7:1-6 |Luke 6:37-42 | 1 Judge not, that ye be not |37 And judge not, and ye shall not 2 judged. For with what judgement| be judged: and condemn not, and ye judge, ye shall be judged: | ye shall not be condemned: and with what measure ye mete, | release, and ye shall be it shall be measured unto you. |38 released: give, and it shall be | given unto you; good measure, | pressed down, shaken together, | running over, shall they give | into your bosom. For with what | measure ye mete it shall be | measured to you again. |39 And he spake also a parable | unto them, Can the blind guide | the blind? shall they not both |40 fall into a pit? The disciple | is not above his [1]master: but | every one when he is perfected |41 shall be as his [1]master. And 3 And why beholdest thou the | why beholdest thou the mote mote that is in thy brother's | that is in thy brother's eye, eye, but considerest not the | but considerest not the beam beam that is in thine own eye? |42 that is in thine own eye? Or 4 Or how wilt thou say to thy | how canst thou say to thy brother, Let me cast out the | brother, Brother, let me cast mote out of thine eye; and lo, | out the mote that is in thine the beam is in thine own eye? | eye, when thou thyself 5 Thou hypocrite, cast out first | beholdest not the beam that is the beam out of thine own eye; | in thine own eye? Thou and then shalt thou see clearly| hypocrite, cast out first the to cast out the mote out of thy| beam out of thine own eye, and brother's eye. | then shalt thou see clearly to 6 Give not that which is holy | cast out the mote that is in unto the dogs, neither cast | thy brother's eye. your pearls before the swine, | lest haply they trample them | under their feet, and turn and | rend you. | [Footnote 1: Or, _teacher_.] _7. Prayer, and the Golden Rule_ Matt. 7:7-12 7 Ask, and it shall be given you; seek, and ye shall find; knock, 8 and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh 9 it shall be opened. Or what man is there of you, who, if his son 10 shall ask him for a loaf, will give him a stone; or if he shall 11 ask for a fish, will give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven | give good things to them that | 12 ask him? All things therefore |Luke 6:31 whatsoever ye would that men | should do unto you, even so do |31 And as ye would that men ye also unto them: for this is | should do to you, do ye also to the law and the prophets. | them likewise. _8. The Conclusion of the Sermon. The Lesson of Personal Righteousness Driven Home by Powerful Parables_ Matt. 7:13 to 8:1 13 Enter ye in by the narrow gate: for wide [1]is the gate, and broad is the way, that leadeth to destruction, and many be they 14 that enter in thereby. [2]For narrow is the gate, and straitened the way, that leadeth unto life, and few be they that find it. 15 Beware of false prophets, which come to you in sheep's clothing, 16 but inwardly are ravening wolves. By their fruits ye shall know 17 them. Do _men_ gather grapes of thorns, or figs of thistles? Even so every good tree bringeth | forth good fruit: but the |Luke 6:43-49 corrupt tree bringeth forth | 18 evil fruit. A good tree cannot |43 For there is no good tree that bring forth evil fruit, neither| bringeth forth corrupt fruit; can a corrupt tree bring forth | nor again a corrupt tree that 19 good fruit. Every tree that |44 bringeth forth good fruit. For bringeth not forth good fruit | each tree is known by its own is hewn down, and cast into the| fruit. For of thorns men do not 20 fire. Therefore by their fruits| gather figs, nor of a bramble 21 ye shall know them. Not every |45 bush gather they grapes. The one that saith unto me, Lord, | good man out of the good Lord, shall enter the kingdom | treasure of his heart bringeth of heaven; but he that doeth | forth that which is good; and the will of my Father which is | the evil _man_ out of the evil 22 in heaven. Many will say to me | _treasure_ bringeth forth that in that day, Lord, Lord, did we| which is evil: for out of the not prophesy by thy name, and | abundance of the heart his mouth by thy name cast out [3]devils,| speaketh. and by thy name do many |46 And why call ye me, Lord, 23 [4]mighty works? And then will | Lord, and do not the things I profess unto them, I never | which I say? knew you: depart from me, ye | 24 that work iniquity. Every one |47 Every one that cometh unto me, therefore which heareth these | and heareth my words, and doeth words of mine, and doeth them, | them, I will shew you to whom shall be likened unto a wise |48 he is like: he is like a man man, which built his house upon| building a house, who digged 25 the rock: and the rain | and went deep, and laid a descended, and the floods came,| foundation upon a rock: and and the winds blew, and beat | when a flood arose, the stream upon that house; and it fell | brake against that house, and not: for it was founded upon | could not shake it: [5]because 26 the rock. And every one that |49 it had been well builded. But heareth these words of mine, | he that heareth, and doeth not, and doeth them not, shall be | is like a man that built a likened unto a foolish man, | house upon the earth without a which built his house upon the | foundation; against which the 27 sand: and the rain descended, | stream brake, and straightway and the floods came, and the | it fell in; and the ruin of winds blew, and smote upon that| that house was great. house; and it fell: and great | was the fall thereof. | 28 And it came to pass, when Jesus ended these words, the multitudes 29 were astonished at his teaching: for he taught them as _one_ having authority, and not as their scribes. 1 And when he was come down from the mountain, great multitudes followed him. [Footnote 1: Some ancient authorities omit _is the gate_.] [Footnote 2: Many ancient authorities read _How narrow is the gate, &c._] [Footnote 3: Gr. _demons_.] [Footnote 4: Gr. _powers_.] [Footnote 5: Many ancient authorities read _for it had been founded upon the rock:_ as in Matt. 7:25.] _In sections 55 to 58 we see the rapid spread of Christ's influence and the inquiry from the Baptist in prison._[a] [Footnote a: Here we have only Matthew and Luke, a block from the Logia of Matthew.] § 55. JESUS HEALS A CENTURION'S SERVANT AT CAPERNAUM Matt. 8:5-13 |Luke 7:1-10 | 5 And when he was entered into | 1 After he had ended all his Capernaum, there came unto him | sayings in the ears of the a centurion, | people, he entered into | Capernaum. | 2 And a certain centurion's | [5]servant, who was [8]dear | unto him, was sick and at the | 3 point of death. And when he | heard concerning Jesus, he sent | unto him elders of the Jews, beseeching him, | asking him that he would come 6 and saying, Lord, my [1]servant| 4 and save his [5]servant. And lieth in the house sick of the | they, when they came to Jesus, palsy, grievously tormented. | besought him earnestly, saying, | He is worthy that thou shouldest | 5 do this for him: for he loveth | our nation, and himself built 7 And he saith unto him, I will | 6 us our synagogue. And Jesus come and heal him. | went with them. And when he was | now not far from the house, the | centurion sent friends to him, 8 And the centurion answered | saying unto him, Lord, trouble and said, Lord, I am not | not thyself: for I am not [2]worthy that thou shouldest | [2]worthy that thou shouldest come under my roof: but only | 7 come under my roof: wherefore say [3]the word, and my | neither thought I myself worthy [1]servant shall be healed. | to come unto thee: but say | [3]the word, and my [1]servant | 8 shall be healed. For I also am 9 For I also am a man [4]under | a man set under authority, authority, having under myself | having under myself soldiers: soldiers: and I say to this | and I say to this one, Go, and one, Go, and he goeth; and to | he goeth; and to another, Come, another, Come, and he cometh; | and he cometh; and to my and to my [5]servant, Do this, | [5]servant, Do this, and he 10 and he doeth it. And when Jesus| 9 doeth it. And when Jesus heard heard it, he marvelled, and | these things, he marvelled at said to them that followed, | him, and turned and said unto Verily I say unto you, [6]I | the multitude that followed have not found so great faith, | him, I say unto you, I have not 11 no, not in Israel. And I say | found so great faith, no, not unto you, that many shall come | in Israel. from the east and the west, and| shall [7]sit down with Abraham,| and Isaac, and Jacob, in the | kingdom of heaven [_see Ps. | 12 107:3; Isa. 49:12_]: but the | sons of the kingdom shall be | cast forth into the outer | darkness: there shall be | weeping and gnashing of teeth. | 13 And Jesus said unto the | centurion, Go thy way; as thou | hast believed _so_ be it done |10 And they that were unto thee. And the [1]servant | sent, returning to the house, was healed in that hour. | found the [5]servant whole. [Footnote 1: Or, _boy_.] [Footnote 2: Gr. _sufficient_.] [Footnote 3: Gr. _with a word_.] [Footnote 4: Some ancient authorities insert _set_: as in Luke 7:8.] [Footnote 5: Gr. _bondservant_.] [Footnote 6: Many ancient authorities read _With no man in Israel have I found so great faith_.] [Footnote 7: Gr. _recline_.] [Footnote 8: Or, _precious to him_; or, _honourable with him_.] § 56. HE RAISES A WIDOW'S SON AT NAIN Luke 7:11-17 11 And it came to pass [1]soon afterwards, that he went to a city called Nain; and his disciples went with him, and a great 12 multitude. Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and much people of the city was with 13 her. And when the Lord saw her, he had compassion on her, and said 14 unto her, Weep not. And he came nigh and touched the bier: and the bearers stood still. And he said, Young man, I say unto thee, 15 Arise. And he that was dead sat up, and began to speak. And he 16 gave him to his mother. And fear took hold on all: and they glorified God, saying, A great prophet is arisen among us: and, 17 God hath visited his people. And this report went forth concerning him in the whole of Judea, and the region round about. [Footnote 1: Many ancient authorities read _on the next day_.] § 57. THE MESSAGE[a] FROM THE BAPTIST AND THE EULOGY OF JESUS Galilee Matt. 11:2-19 |Luke 7:18-35 | 2 Now when John heard in the |18 And the disciples of John told prison[b] the works of the |19 him of all these things. And Christ, he sent by his | John calling unto him [10]two 3 disciples, and said unto him, | of his disciples sent them to Art thou he that cometh, or | the Lord, saying, Art thou he 4 look we for another? | that cometh, or look we for |20 another? And when 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? |21 In that hour he cured many of | diseases and [11]plagues and | evil spirits; and on many that And Jesus | were blind he bestowed sight. answered and said unto them, Go|22 And he answered and said unto your way and tell John the | them, Go your way, and tell things which ye do hear and | John what things ye have seen 5 see: the blind receive their | and heard [_see Isa. 29:18-19; sight, and the lame walk, the | 35:5-6; 61:1_]; the blind lepers are cleansed, and the | receive their sight, the lame deaf hear, and the dead are | walk, the lepers are cleansed, raised up, and the poor have | and the deaf hear, the dead are [1]good tidings preached to | raised up, the poor have 6 them. And blessed is he, | [1]good tidings preached to whosoever shall find none |23 them. And blessed is he, occasion of stumbling in me. | whosoever shall find none | occasion of stumbling in me. 7 And as these went their way, |24 And when the messengers of Jesus began to say unto the | John were departed, he began to multitudes concerning John, | say unto the multitudes What went ye out into the | concerning John, What went ye wilderness to behold? a reed | out into the wilderness to 8 shaken with the wind? But what | behold? a reed shaken with the went ye out for to see? a man |25 wind? But what went ye out to clothed in soft _raiment_? | see? a man clothed in soft Behold, they that wear soft | raiment? Behold, they which are _raiment_ are in kings' houses.| gorgeously apparelled, and live 9 [2]But wherefore went ye out? | delicately, are in kings' to see a prophet? Yea, I say |26 courts. But what went ye out to unto you, and much more than a | see? a prophet? Yea, I say unto 10 prophet. This is he, of whom it| you, and much more than a is written, |27 prophet. This is he of whom it Behold, I send my messenger | is written, before thy face, | Behold, I send my messenger Who shall prepare thy way | before thy face, before thee. | Who shall prepare thy way 11 Verily I say unto you, Among | before thee [_see Mal. them that are born of women | 3:1_]. there hath not arisen a greater|28 I say unto you, Among them that than John the Baptist: yet he | are born of women there is none that is [3]but little in the | greater than John: yet he that kingdom of heaven is greater | is [3]but little in the kingdom 12 than he. And from the days of | of God is greater than he. John the Baptist until now the | kingdom of heaven suffereth | violence, and men of violence | take it by force [_see Luke | 13 16:17_]. For all the prophets | and the law prophesied until | 14 John. And if ye are willing to | receive [4]it, this is Elijah, | which is to come [_see Mal. | 15 4:5_]. He that hath ears [5]to | hear, let him hear. | |29 And | all the people when they heard, | and the publicans, justified | God, [12]being baptized with |30 the baptism of John. But the | Pharisees and the lawyers | rejected for themselves the | counsel of God, [13]being not |31 baptized of him. Whereunto then 16 But whereunto shall I liken | shall I liken the men of this this generation? It is like[c] | generation, and to what are unto children sitting in the |32 they like? They are like unto marketplaces, which call unto | children that sit in the 17 their fellows, and say, We | marketplace, and call one to piped unto you, and ye did not | another; which say, We piped dance; we wailed, and ye did | unto you, and ye did not dance; 18 not [6]mourn. | we wailed, and ye did not weep. For John came |33 For John the Baptist is come neither eating nor drinking, | eating no bread nor drinking and they say, He hath a | wine; and ye say, He hath a 19 [7]devil. The Son of man came |34 [7]devil. The Son of man is eating and drinking, and they | come eating and drinking; and say, Behold, a gluttonous man, | ye say, Behold, a gluttonous and a winebibber, a friend of | man, and a winebibber, a friend publicans and sinners! And |35 of publicans and sinners! And wisdom [8]is justified by her | wisdom [8]is justified of all [9]works. | her children. [Footnote 1: Or, _the gospel_.] [Footnote 2: Many ancient authorities read _But what went ye out to see? a prophet?_] [Footnote 3: Gr. _lesser_.] [Footnote 4: Or, him.] [Footnote 5: Some ancient authorities omit _to hear_.] [Footnote 6: Gr. _beat the breast_.] [Footnote 7: Gr. _demon_.] [Footnote 8: Or, _was_.] [Footnote 9: Many ancient authorities read _children_: as in Luke 7:35.] [Footnote 10: Gr. _certain two_.] [Footnote 11: Gr. _scourges_.] [Footnote 12: Or, _having been_.] [Footnote 13: Or, _not having been_.] [Footnote a: Observe that his fame as having raised the dead, and as being "a great prophet," spread widely, and reaching John, led to his message of inquiry (connect Luke 7:17 and 18).] [Footnote b: John's prison was at Machærus, east of the Dead Sea. Jesus was somewhere in Galilee, probably near Nain, which was in the southern part of Galilee.] [Footnote c: Parable of the Children Playing in the Market Place.] § 58. WOES UPON THE CITIES OF OPPORTUNITY. THE CLAIMS OF CHRIST AS THE TEACHER ABOUT THE FATHER. Galilee Matt. 11:20-30 20 Then began he to upbraid the cities wherein most of his [1]mighty 21 works were done, because they repented not. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the [1]mighty works had been done in Tyre and Sidon which were done in you, they would 22 have repented long ago in sackcloth and ashes. Howbeit I say unto you, it shall be more tolerable for Tyre and Sidon in the day of 23 judgement, than for you [_see Isa. 14:13-15_]. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt [2]go down unto Hades: for if the [1]mighty works had been done in Sodom which were done in thee, it would have remained until this day. 24 Howbeit I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgement, than for thee [_see Gen. 19:24_]. 25 At that season Jesus answered and said, I [3]thank thee, O Father [_see John 3:35; 17:2_], Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst 26 reveal them unto babes: yea, Father, [4]for so it was 27 well-pleasing in thy sight. All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the 28 Son willeth to reveal _him_. Come unto me, all ye that labour and 29 are heavy laden, and I will give you rest. Take my yoke[a] upon you, and learn of me; for I am meek and lowly in heart: and ye 30 shall find rest unto your souls. For my yoke is easy, and my burden is light [_see Jer. 6:16; Sirach 51:23_]. [Footnote 1: Gr. _powers_.] [Footnote 2: Many ancient authorities read _be brought down_.] [Footnote 3: Or, _praise_.] [Footnote 4: Or, _that_.] [Footnote a: Rabbinical figure for going to school. Jesus thus definitely pictures himself as the expert on God in a Johannean passage (_cf._ Luke 10:21-24). He conceives himself as the Teacher who alone is able to interpret the Father.] § 59. THE ANOINTING[a] OF CHRIST'S FEET BY A SINFUL WOMAN IN THE HOUSE OF SIMON A PHARISEE. THE PARABLE OF THE TWO DEBTORS Galilee Luke 7:36-50 36 And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee's house, and sat down to meat. 37 And behold, a woman which was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee's house, she 38 brought [1]an alabaster cruse of ointment, and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and [2]kissed his feet, and 39 anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were [3]a prophet, would have perceived who and what manner of 40 woman this is which toucheth him, that she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. 41 And he saith, [4]Master, say on. A certain lender had two debtors: 42 the one owed five hundred [5]pence, and the other fifty. When they had not _wherewith_ to pay, he forgave them both. Which of them 43 therefore will love him most? Simon answered and said, He, I suppose, to whom he forgave the most. And he said unto him, Thou 44 hast rightly judged. And turning to the woman, he said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, 45 and wiped them with her hair. Thou gavest me no kiss: but she, 46 since the time I came in, hath not ceased to [6]kiss my feet. My head with oil thou didst not anoint: but she hath anointed my feet 47 with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is 48 forgiven, _the same_ loveth little. And he said unto her, Thy sins 49 are forgiven. And they that sat at meat with him began to say 50 [7]within themselves, Who is this that even forgiveth sins? And he said unto the woman, Thy faith hath saved thee; go in peace. [Footnote 1: Or, _a flask_.] [Footnote 2: Gr. _kissed much_.] [Footnote 3: Some ancient authorities read _the prophet_. See John 1:21, 25.] [Footnote 4: Or, _Teacher_.] [Footnote 5: The word in the Greek denotes a coin worth about seventeen cents.] [Footnote 6: Gr. _kiss much_.] [Footnote 7: Or, _among_.] [Footnote a: This anointing in Galilee must be distinct from the anointing at Bethany, near Jerusalem, more than a year later. This sinful and penitent woman is represented by a very late tradition as being Mary Magdalene, and hence all the popular uses of the term Magdalen. But that notion has no historical support whatever, and it becomes violently improbable when we find that in the very next paragraph Luke introduces Mary Magdalene as a new figure in the history. Some men even identify Mary of Bethany with this woman that was a sinner and also with Mary Magdalene, a medley of medieval mysticism.] _In sections 60 to 63 Jesus makes a second (three in all) tour of Galilee, this time with all the Twelve. Intense hostility of the Pharisees is aroused by the work. They make the blasphemous accusation that Jesus is in league with Satan. Even the kindred of Jesus fear that he is beside himself because of the excitement and the charges._ § 60. THE SECOND TOUR OF GALILEE Luke 8:1-3 1 And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the [1]good tidings of 2 the kingdom of God, and with him the twelve, and certain women which had been healed of evil spirits and infirmities, Mary that 3 was called Magdalene, from whom seven [2]devils had gone out, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto [3]them of their substance. [Footnote 1: Or, _gospel_.] [Footnote 2: Gr. _demons_.] [Footnote 3: Many ancient authorities read _him_.] _Notice that the events of §§ 61-66 all occurred on the same day, called the Busy Day._[a] [Footnote a: This "Busy Day" is just one of many such days in the Master's Ministry. See, for instance, the last day of his public ministry in the temple in Jerusalem. Observe Jesus in the _forenoon_ teaching a crowded audience (Mark 3:19), some of whom insult and blaspheme him, and others demand a sign, and at length his mother and brethren try to carry him off as insane (comp. Mark 3:21); in the _afternoon_ giving a group of most remarkable parables, several of which he interprets; towards night crossing the Lake in a boat, so tired and worn that he sleeps soundly amid the alarming storm; then healing the Gadarene demoniacs, and returning by boat, apparently the same evening. What a day of toil and trial.] § 61. BLASPHEMOUS ACCUSATION OF LEAGUE WITH BEELZEBUB Galilee Mark 3:19-30 |Matt. 12:22-37 | 19 And he cometh into a house. | 20 And the multitude cometh | together again, so that they | could not so much as eat bread.| 21 And when his friends heard it, | they went out to lay hold on | him: for they said, He is | beside himself. | |22 Then was brought unto him | [1]one possessed with a devil, 22 And the scribes which came | blind and dumb: and he healed down from Jerusalem said, He | him, insomuch that the dumb man hath Beelzebub, and, [3]By the |23 spake and saw. And all the prince of the [2]devils casteth| multitudes were amazed, and 23 he out the [2]devils. And he | said, Is this the son of David? called them unto him, and said |24 But when the Pharisees heard unto them in parables, How can | it, they said, This man doth 24 Satan cast out Satan? And if a | cast out [2]devils, but [3]by kingdom be divided against | Beelzebub the prince of the itself, that kingdom cannot | [2]devils [_see John 7:20; 25 stand. And if a house be |25 8:48, 52; 10:20_].[a] And divided against itself, that | knowing their thoughts he said house will not be able to | unto them, Every kingdom 26 stand. And if Satan hath risen | divided against itself is up against himself, and is | brought to desolation; and divided, he cannot stand, but | every city or house divided hath an end. | against itself shall not stand: |26 and if Satan casteth out Satan, | he is divided against himself; | how then shall his kingdom |27 stand? And if I [3]by Beelzebub | cast out [2]devils, [3]by whom | do your sons cast them out? 27 But no one can | therefore shall they be your enter into the house of the |28 judges. But if I [3]by the strong _man_, and spoil his | Spirit of God cast out goods, except he first bind the| [2]devils, then is the kingdom strong _man_; and then he will |29 of God come upon you. Or how 28 spoil his house. | can one enter into the house of | the strong _man_, and spoil his | goods, except he first bind the | strong _man_? and then he will Verily I say |30 spoil his house. He that is not unto you, All their sins shall | with me is against me; and he be forgiven unto the sons of | that gathereth not with me men, and their blasphemies |31 scattereth. Therefore I say wherewith soever they shall | unto you, Every sin and 29 blaspheme: but whosoever shall | blasphemy shall be forgiven blaspheme against the Holy | [4]unto men; but the blasphemy Spirit hath never forgiveness, | against the Spirit shall not be but is guilty of an eternal |32 forgiven. And whosoever shall 30 sin: because they said, He hath| speak a word against the Son of an unclean spirit. | man, it shall be forgiven him; | but whosoever shall speak | against the Holy Spirit, it | shall not be forgiven him, 33 neither in this [5]world, nor in that which is to come. Either make the tree good, and its fruit good; or make the tree corrupt, and 34 its fruit corrupt: for the tree is known by its fruit. Ye offspring of vipers, how can ye, being evil, speak good things? for out of 35 the abundance of the heart the mouth speaketh. The good man out of his good treasure bringeth forth good things: and the evil man 36 out of his evil treasure bringeth forth evil things. And I say unto you, that every idle word that men shall speak, they shall give 37 account thereof in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. [Footnote 1: Or, _a demoniac_.] [Footnote 2: Gr. _demons_.] [Footnote 3: Or, _in_.] [Footnote 4: Some ancient authorities read _unto you men_.] [Footnote 5: Or, _age_.] [Footnote a: Luke (11:14-36) gives another blasphemous accusation later in Judea. Matthew (9:27-34) also has another blasphemous accusation. Note Christ's use of parables in replying to the accusations.] § 62. SCRIBES AND PHARISEES DEMAND A SIGN Same day. Galilee Matt. 12:38-45 38 Then certain of the scribes and Pharisees answered him, saying, 39 [1]Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the 40 prophet: for as Jonah was three days and three nights in the belly of the [2]whale; so shall the Son of man be three days and three nights in the heart of the earth [_see Jonah 1:17; 2:1-2; 3:5; 41 4:3; 1 Kings 10:1-10_]. The men of Nineveh shall stand up in the judgement with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, [3]a greater than 42 Jonah is here. The queen of the south shall rise up in the judgement with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and 43 behold, [3]a greater than Solomon is here. But the unclean spirit, when [4]he is gone out of the man, passeth through waterless 44 places, seeking rest, and findeth it not. Then [4]he saith, I will return into my house whence I came out; and when [4]he is come, 45 [4]he findeth it empty, swept, and garnished. Then goeth [4]he, and taketh with [5]himself seven other spirits more evil than [5]himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation. [Footnote 1: Or, _Teacher_.] [Footnote 2: Gr. _sea-monster_.] [Footnote 3: Gr. _more than_.] [Footnote 4: Or, _it_.] [Footnote 5: Or, _itself_.] § 63. CHRIST'S MOTHER AND BRETHREN SEEK TO TAKE HIM HOME Same day. Galilee Mark 3:31-35 |Matt. 12:46-50 |Luke 8:19-21 | | |46 While he was yet | 31 And there come his| speaking to the |19 And there came to mother and his | multitudes, behold, | him his mother and brethren; and, | his mother and his | brethren, and they standing without, | brethren stood | could not come at they sent unto him, | without, seeking to | him for the crowd. 32 calling him. And a |47 speak to him. [1]And|20 And it was told multitude was | one said unto him, | him, Thy mother sitting about him; | Behold, thy mother | and thy brethren and they say unto | and thy brethren | stand without, him, Behold, thy | stand without, | desiring to see mother and thy | seeking to speak to |21 thee. brethren without | thee. | 33 seek for thee. And |48 But he | But he he answereth them, | answered and said | answered and said and saith, Who is my| unto him that told | unto them, mother and my | him, Who is my | 34 brethren? And | mother? and who are | looking round on |49 my brethren? And he | them which sat round| stretched forth his | about him, he saith,| hand towards his | | disciples, and said,| Behold, my mother | Behold, my mother | My 35 and my brethren! For|50 and my brethren! For| mother and my whosoever shall do | whosoever shall do | brethren are these the will of God, the| the will of my | which hear the same is my brother, | Father which is in | word of God, and and sister, and | heaven, he is my | do it [_see John mother. | brother, and sister,| 15:14_]. | and mother. | [Footnote 1: Some ancient authorities omit ver. 47.] _In §§ 64 to 69 we have the first great group of Parables with the visit to Gerasa and the return to Nazareth._ § 64. THE FIRST GREAT GROUP OF PARABLES[a] Same day. Beside the Sea of Galilee. Introduction to the Group Mark 4:1, 2 |Matt. 13:1-3 |Luke 8:4 | | 1 And again he began| 1 On that day went | to teach by the sea | Jesus out of the | side. And there is | house, and sat by | 8 And when a great gathered unto him a | 2 the sea side. And | multitude came very great | there were gathered | together, and they multitude, so that | unto him great | of every city he entered a boat, | multitudes, so that | resorted unto him, and sat in the sea; | he entered into a | and all the | boat, and sat; and | multitude were by | all the multitude | the sea on the land.| stood on the beach. | 2 And he taught them | 3 And he spake to them| many things in | many things in | he spake by a parables, and said | parables, saying, | parable: unto them in his | | teaching, Hearken: | | [Footnote a: We have met various _separate_ parables heretofore, but here is a _group_ of at least ten. Two other great groups will occur hereafter, one group given in Luke only, and the last group during the last week of our Lord's public ministry.] _1. To the Crowds by the Sea_ (a) Parable of the Sower Mark 4:3-25 |Matt. 13:3-23 |Luke 8:5-18 | | 3 Behold, the sower | 3 Behold, the sower | 5 The sower went went forth to sow: | went forth to sow; | forth to sow his 4 and it came to pass,| 4 and as he sowed, | seed: and as he as he sowed, some | some _seeds_ fell by| sowed, some fell by _seed_ fell by the | the way side, and | the way side; and way side, and the | the birds came and | it was trodden birds came and | 5 devoured them: and | under foot, and 5 devoured it. And | others fell upon the| the birds of the other fell on the | rocky places, where | heaven devoured rocky _ground_, | they had not much | 6 it. And other fell where it had not | earth: and | on the rock; and much earth; and | straightway they | as soon as it straightway it | sprang up, because | grew, it withered sprang up, because | they had no deepness| away, because it it had no deepness | 6 of earth: and when | had no moisture. 6 of earth: and when | the sun was risen, | the sun was risen, | they were scorched; | it was scorched; and| and because they had| 7 And other fell because it had no | no root, they | amidst the thorns; root, it withered | 7 withered away. And | and the thorns 7 away. And other fell| others fell upon the| grew with it, and among the thorns, | thorns; and the | 8 choked it. And and the thorns grew | thorns grew up, and | other fell into up, and choked it, | 8 choked them: and | the good ground, and it yielded no | others fell upon the| and grew, and 8 fruit. And others | good ground, and | brought forth fell into the good | yielded fruit, some | fruit a ground, and yielded | a hundredfold, some | hundredfold. As he fruit, growing up | sixty, some thirty. | said these things, and increasing; and | | he cried, brought forth, | | thirtyfold, and | | sixtyfold, and a | | 9 hundredfold. And he | | said, Who hath ears | 9 He that hath | He that to hear, let him | ears[1], let him | hath ears to hear, hear. | hear. | let him hear. 10 And when he was |10 And the disciples | alone, they that | came, and said unto | 9 And his disciples were about him with | him, Why speakest | asked him what the twelve asked of | thou unto them in | this parable might him the parables. |11 parables? And he |10 be. And he said, 11 And he said unto | answered and said | Unto you it is them, Unto you is | unto them, Unto you | given to know the given the mystery of| it is given to know | mysteries of the the kingdom of God: | the mysteries of the| kingdom of God: but unto them that | kingdom of heaven, | but to the rest in are without, all | but to them it is | things are done in |12 not given. For | 12 parables: that | whosoever hath, to | | him shall be given, | | and he shall have | | abundance: but | | whosoever hath not, | | from him shall be | | taken away even that| | which he hath. | |13 Therefore speak I to| | them in parables; | parables; that seeing they may see,| because seeing they | seeing they may and not perceive; | see not, and hearing| not see, and and hearing they may| they hear not, | hearing they may hear, and not | neither do they | not understand. understand; lest |14 understand. And unto|11 Now the parable is haply they should | them is fulfilled | this: The seed is turn again, and it | the prophecy of | the word of God. should be | Isaiah, which saith,|12 And those by the forgiven[a] them. | By hearing ye | way side are they 13 And he saith unto | shall hear, and | that have heard; them, Know ye not | shall in no wise| then cometh the this parable? and | understand; | devil, and taketh how shall ye know | And seeing ye | away the word from all the parables? | shall see, and | their heart, that 14 The sower soweth the| shall in no wise| they may not 15 word. And these are | perceive: | believe and be they by the way |15 For this people's | saved. side, where the word| heart is waxed | is sown; and when | gross, | they have heard, | And their ears are| straightway cometh | dull of hearing,| Satan, and taketh | And their eyes they have closed; away the word which | Lest haply they should perceive with hath been sown in | their eyes, 16 them. And these in | And hear with their ears, like manner are they| And understand with their heart, that are sown upon | And should turn again, | And I should heal them [_see Isa. | 6:9-10_]. 16 But blessed are your eyes, for they see; and your ears, for they 17 hear. For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and 18 to hear the things which ye hear, and heard them not. Hear then ye 19 the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, _then_ cometh the evil _one_, and snatcheth away that which hath been sown in his heart. This is | he that was sown by | |20 the way side. And | | he that was sown |13 And those the rocky _places_, | upon the rocky | on the rock _are_ who, when they have | places, this is he | they which, when heard the word, | that heareth the | they have heard, | word, and | receive the word straightway receive | straightway with joy| with joy; and 17 it with joy; and |21 receiveth it; yet | these have no they have no root in| hath he not root in | root, which for a themselves, but | himself, but | while believe, and endure for a while; | endureth for a | in time of then, when | while; and when | temptation fall tribulation or | tribulation or | away. persecution ariseth | persecution ariseth | because of the word,| because of the word,| straightway they | straightway he | 18 stumble. And others |22 stumbleth. And he |14 And that are they that are | that was sown among | which fell among sown among the | the thorns, this is | the thorns, these thorns; these are | he that heareth the | are they that have they that have heard| | 19 the word, and the | | cares of the | word; and the care | heard, and as they [2]world, and the | of the [2]world, and| go on their way deceitfulness of | the deceitfulness of| they are choked riches, and the | riches, | with cares and lusts of other | | riches and things entering in, | | pleasures of choke the word, and | choke the | _this_ life, and it becometh | word, and he | bring no fruit to 20 unfruitful. And | becometh unfruitful.| perfection. those are they that |23 And he that was sown|15 And were sown upon the | upon the good | that in the good good ground; such as| ground, this is he | ground, these are hear the word, and | that heareth the | such as in an accept it, | word, and | honest and good | understandeth it; | heart, having and bear | who verily beareth | heard the word, fruit, thirtyfold, | fruit, and bringeth | hold it fast, and and sixtyfold, and a| forth, some a | bring forth fruit hundredfold. | hundredfold, some | with patience. | sixty, some thirty. | 21 And he said unto them, Is the |16 And no man, when he hath lamp[b] brought to be put under | lighted a lamp, covereth it the bushel, or under the bed, | with a vessel, or putteth it _and_ not to be put on the | under a bed; but putteth it on 22 stand? For there is nothing hid,| a stand, that they which enter save that it should be |17 in may see the light. For manifested; neither was | nothing is hid, that shall not _anything_ made secret, but that| be made manifest; nor 23 it should come to light. If any | _anything_ secret, that shall man hath ears to hear, let him | not be known and come to light. 24 hear. And he said unto them, | Take heed what ye hear: with |18 Take heed therefore how ye what measure ye mete it shall be| hear: for whosoever hath, to measured unto you: and more | him shall be given; and 25 shall be given unto you. For he | whosoever hath not, from him that hath, to him shall be | shall be taken away even that given: and he that hath not, | which he [3]thinketh he hath. from him shall be taken away | even that which he hath. | [Footnote 1: Some ancient authorities add here, and in ver. 43, _to hear_: as in Mark 4:9; Luke 8:8.] [Footnote 2: Or, _age_.] [Footnote 3: Or, _seemeth to have_.] [Footnote a: Observe that Jesus spoke these words just after the blasphemous accusation and on the same day (Matt. 13:1).] [Footnote b: Note here another brief parable of the lamp to enforce the lesson of the parable of the Sower. Preachers to-day sometimes tell one story to illustrate another.] (b) Parable of the Seed Growing of Itself Mark 4:26-29 26 And he said, So is the kingdom of God, as if a man should cast 27 seed upon the earth; and should sleep and rise night and day, and 28 the seed should spring up and grow, he knoweth not how. The earth [1]beareth fruit of herself; first the blade, then the ear, then 29 the full corn in the ear. But when the fruit [2]is ripe, straightway he [3]putteth forth the sickle, because the harvest is come [_see Joel 3:13_]. [Footnote 1: Or, _yieldeth_.] [Footnote 2: Or, _alloweth_.] [Footnote 3: Or, _sendeth forth_.] (c) Parable of the Tares Matt. 13:24-30 24 Another parable set he before them, saying, The kingdom of heaven 25 is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed [1]tares also among the wheat, 26 and went away. But when the blade sprang up, and brought forth 27 fruit, then appeared the tares also. And the [2]servants of the householder came and said unto him, Sir, didst thou not sow good 28 seed in thy field? whence then hath it tares? And he said unto them, [3]An enemy hath done this. And the [2]servants say unto 29 him, Wilt thou then that we go and gather them up? But he saith, Nay; lest haply while ye gather up the tares, ye root up the wheat 30 with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. [Footnote 1: Or, _darnel_.] [Footnote 2: Gr. _bondservants_.] [Footnote 3: Gr. _A man_ that is _an enemy_.] (d) Parable of the Mustard Seed Mark 4:30-32 |Matt. 13:31-32 | 30 And he said, How shall we liken|31 Another parable set he before the kingdom of God? or in what | them, saying, The kingdom of parable shall we set it forth? | heaven is like unto a grain of [1]It is like a grain of | mustard seed, which a man took, mustard seed, which, when it is| and sowed in his field: which sown upon the earth, though it | indeed is less than all seeds; be less than all the seeds that| but when it is grown, it is are upon the earth, yet when it| greater than the herbs, and is sown, groweth up, and | becometh a tree [_see Dan. becometh greater than all the | 4:12, 21_], so that the birds herbs, and putteth out great | of the heaven come and lodge in branches; so that the birds of | the branches thereof. the heaven can lodge under the | shadow thereof. | [Footnote 1: Gr. _As unto_.] (e) Parable of the Leaven and many such Parables Mark 4:33-34 |Matt. 13:33-35 | |33 Another parable spake he unto | them; The kingdom of heaven is | like unto leaven, which a woman | took, and hid in three | [1]measures of meal, till it | was all leavened. 33 And with many[a] such |34 All these things spake Jesus parables spake he the word unto| in parables unto the multitudes; them, as they were able to hear| and without[a] a parable spake 34 it: and without a parable spake|35 he nothing unto them: that it he not unto them: but privately| might be fulfilled which was to his disciples he expounded | spoken [2]by the prophet, all things. | saying, | I will open my mouth in | parables; | I will utter things hidden | from the foundation [3]of | the world [_see Ps. 78:2_]. [Footnote 1: The word in the Greek denotes the Hebrew seah, a measure containing nearly a peck and a half.] [Footnote 2: Or, _through_.] [Footnote 3: Many ancient authorities omit _of the world_.] [Footnote a: Note the expression. Matthew gives nine in Chapter 13 and Mark another. There may have been still others on this day.] _2. To the Disciples in the House_ (a) Explanation of the Parable of the Tares Matt. 13:36-43 36 Then he left the multitudes, and went into the house: and his disciples came unto him, saying, Explain unto us the parable of 37 the tares of the field. And he answered and said, He that soweth 38 the good seed is the Son of man; and the field is the world; and the good seed, these are the sons of the kingdom; and the tares 39 are the sons of the evil _one_; and the enemy that sowed them is the devil: and the harvest is [1]the end of the world; and the 40 reapers are angels. As therefore the tares are gathered up and 41 burned with fire; so shall it be in [1]the end of the world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that cause stumbling, and them that do 42 iniquity, and shall cast them into the furnace of fire: there 43 shall be the weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father [_see Dan. 12:3_]. He that hath ears, let him hear. [Footnote 1: Or, _the consummation of the age_.] (b) The Parable of the Hid Treasure Matt. 13:44 44 The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; and [1]in his joy he goeth and selleth all that he hath, and buyeth that field. [Footnote 1: Or, _for joy thereof_.] (c) The Parable of the Pearl of Great Price Matt. 13:45-46 45 Again, the kingdom of heaven is like unto a man that is a 46 merchant seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it. (d) The Parable of the Net Matt. 13:47-50 47 Again, the kingdom of heaven is like unto a [1]net, that was cast 48 into the sea, and gathered of every kind: which, when it was filled, they drew up on the beach; and they sat down, and gathered 49 the good into vessels, but the bad they cast away. So shall it be in [2]the end of the world: the angels shall come forth, and sever 50 the wicked from among the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. [Footnote 1: Gr. _dragnet_.] [Footnote 2: Or, _consummation of the age_.] (e) The Parable of the Householder Matt. 13:51-53 51 Have ye understood all these things? They say unto him, Yea. And 52 he said unto them, Therefore every scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a householder, which bringeth forth out of his treasure things new and old. 53 And it came to pass, when Jesus had finished these parables,[a] he departed thence. [Footnote a: Eight of these ten parables go in pairs (the sower and the seed growing of itself, the tares and the net, the mustard seed and the leaven, the hid treasure and the pearl of great price). But nothing can be made out of the number of the parables spoken on this day. We do not even know what the number was. Jesus had spoken various shorter and more or less isolated parables before this occasion. An immediate occasion for the use of so many and such extended parables at this point was the hostility of the Pharisees and the need of special instruction for the disciples who were taught by Jesus how to interpret parables, though they had much difficulty later in applying the instruction about the parabolic teaching.] § 65. IN CROSSING THE LAKE, JESUS STILLS THE TEMPEST Same day. Sea of Galilee Mark 4:35-41 |Matt. 8:18, 23-27 |Luke 8:22-25 | | 35 And on that day, |18 Now when Jesus saw| when even was come, | great multitudes | he saith unto them, | about him, he gave | Let us go over unto | commandment to | the other side. | depart unto the |22 Now it came to | other side. | pass on one of 36 And leaving the |23 And when he was | those days, that multitude, they take| entered into a boat,| he entered into a him with them, even | his disciples | boat, himself and as he was, in the | followed him. | his disciples; and boat. And other | | he said unto them, boats were with him.| | Let us go over to | | the other side of | | the lake: and they | | launched forth. | |23 But as they sailed | | he fell asleep: 37 And there ariseth a |24 And | and there came great storm of wind,| behold, there arose | down a storm of and the waves beat | a great tempest in | wind on the lake; into the boat, | the sea, insomuch | and they were insomuch that the | that the boat was | filling _with boat was now | covered with the | water_, and were 38 filling. And he | waves: but he was | in jeopardy. himself was in the |25 asleep. And they | stern, asleep on the| came to him, and | cushion: and they | awoke him, saying, |24 And awake him, and say | Save, Lord; we | they came to him, unto him, Master, | perish. | and awoke him, carest thou not that| | saying, Master, 39 we perish? And he |26 And he saith | master, we perish. awoke, and rebuked | unto them, Why are | And he awoke, and the wind, and said | ye fearful, O ye of | rebuked the wind unto the sea, Peace,| little faith? Then | and the raging of be still. And the | he arose, and | the water: and wind ceased, and | rebuked the winds | they ceased, and there was a great | and the sea; and | there was a calm. 40 calm. And he said | there was a great | unto them, Why are | calm. |25 And he said unto ye fearful? have ye | | them, Where is not yet faith? | | your faith? | | And 41 And |27 And the men | being afraid they they feared | marvelled, saying, | marvelled, saying exceedingly, and | What manner of man | one to another, said one to another,| is this, that even | Who then is this, Who then is this, | the winds and the | that he commandeth that even the wind | sea obey him? | even the winds and and the sea obey | | the water, and him? | | they obey him? § 66. BEYOND THE LAKE JESUS HEALS THE GERASENE[a] DEMONIAC[b] Gerasa (Khersa). Same day Mark 5:1-20 |Matt. 8:28-34 |Luke 8:26-39 | | 1 And they came to |28 And when he was |26 And they arrived the other side of | come to the other | at the country of the sea, into the | side into the | the [4]Gerasenes, country of the | country of the | which is over 2 Gerasenes. And when | Gadarenes, there met| against Galilee. he was come out of | him two [1]possessed|27 And when he was the boat, | with devils, coming | come forth upon straightway there | forth out of the | the land, there met him out of the | tombs, exceeding | met him a certain tombs a man with an | fierce, so that no | man out of the 3 unclean spirit, who | man could pass by | city, who had had his dwelling in |29 that way. | [2]devils; and for the tombs: and no | | a long time he had man could any more | | worn no clothes, bind him, no, not | | and abode not in with a chain; | | _any_ house, but 4 because that he had | | in the tombs. been often bound | | with fetters and | | chains, and the | | chains had been rent| | asunder by him, and | | the fetters broken | | in pieces: and no | | man had strength to | | 5 tame him. And | | always, night and | | day, in the tombs | | and in the | | mountains, he was | | crying out, and | | cutting himself with| | 6 stones. And when he | |28 And saw Jesus from afar,| | when he saw Jesus, he ran and | | he cried out, and 7 worshipped him; and | And | fell down before crying out with a | behold, they cried | him, and with a loud voice, he | out, saying, What | loud voice said, saith, What have I | have we to do with | What have I to do to do with thee, | thee, thou Son of | with thee, Jesus, Jesus, thou Son of | God? art thou come | thou Son of the the Most High God? I| hither to torment us| Most High God? I adjure thee by God, | before the time? | beseech thee, 8 torment me not. For | | torment me not. he said unto him, | |29 For he commanded Come forth, thou | | the unclean spirit unclean spirit, out | | to come out of the of the man. | | man. For | | [5]oftentimes it | | had seized him: | | and he was kept | | under guard, and | | bound with chains | | and fetters; and | | breaking the bands | | asunder, he was | | driven of the | | [6]devil into the | |30 deserts. And Jesus 9 And he | | asked him, What is asked him, What is | | thy name? And he thy name? And he | | said, Legion; for saith unto him, My | | many [2]devils name is Legion; for | | were entered into 10 we are many. And he | |31 him. And they besought him much | | intreated him that that he would not | | he would not send them away out | | command them to of the country. | | depart into the 11 Now |30 Now |32 abyss. Now there there was there on | there was afar off | was there a herd the mountain side a | from them a herd of | of many swine great herd of swine | many swine feeding. | feeding on the 12 feeding. And they |31 And the [2]devils | mountain: and they besought him, | besought him, | intreated him that saying, Send us into| saying, If thou cast| he would give them the swine, that we | us out, send us away| leave to enter may enter into them.| into the herd of | into them. And he 13 And he gave them |32 swine. And he said | gave them leave. leave. And the | unto them, Go. And |33 And the [2]devils unclean spirits came| they came out, and | came out from the out, and entered | went into the swine:| man, and entered into the swine: and | and behold, the | into the swine: the herd rushed down| whole herd rushed | and the herd the steep into the | down the steep into | rushed down the sea, _in number_ | the sea, and | steep into the about two thousand; | perished in the | lake, and were and they were choked| waters. |34 choked. And when in the sea. | | they that fed them | | saw what had come | | to pass, they |33 And they | fled, and told it 14 And they| that fed them fled, | in the city and in that fed them fled, | and went away into |35 the country. And and told it in the | the city, and told | they went out to city, and in the | everything, and what| see what had come country. And they | was befallen to them| to pass; and they came to see what it | that were | came to Jesus, and was that had come to| [1]possessed with | found the man, 15 pass. And they come |34 devils. And behold, | from whom the to Jesus, and behold| all the city came | [2]devils were [3]him that was | out to meet Jesus: | gone out, sitting, possessed with | | clothed and in his devils sitting, | | right mind, at the clothed and in his | | feet of Jesus: and right mind, _even_ | | they were afraid. him that had the | | legion: and they | | 16 were afraid. And | |36 And they that saw they that saw it | | it told them how declared unto them | | he that was how it befell [3]him| | possessed with that was possessed | | [2]devils was with devils, and | |37 [7]made whole. And concerning the | | all the people of 17 swine. And they | and when they saw | the country of the began to beseech him| him, they besought | [4]Gerasenes round to depart from their| _him_ that he would | about asked him to 18 borders. And as he | depart from their | depart from them; was entering into | borders. | for they were the boat, he that | | holden with great had been possessed with | fear: and he entered into a [2]devils besought him that he |38 boat, and returned. But the man 19 might be with him. And he | from whom the [2]devils were suffered him not, but saith unto| gone out prayed him that he him, Go to thy house unto thy | might be with him: but he sent friends, and tell them how great|39 him away, saying, Return to thy things the Lord hath done for | house, and declare how great thee, and _how_ he had mercy on | things God hath done for thee. 20 thee. And he went his way, and | And he went his way, publishing began to publish in Decapolis | throughout the whole city how how great things Jesus had done | great things Jesus had done for for him: and all men did | him. marvel.[c] | [Footnote 1: Or, _demoniacs_.] [Footnote 2: Gr. _demons_.] [Footnote 3: Or, _the demoniac_.] [Footnote 4: Many ancient authorities read _Gergesenes_; others _Gadarenes_.] [Footnote 5: Or, _of a long time_.] [Footnote 6: Gr. _demon_.] [Footnote 7: Or, _saved_.] [Footnote a: The long famous instance of "discrepancy" as to the _place_ in this narrative has been cleared up in recent years by the decision of textual critics that the correct text in Luke is Gerasenes, as well as in Mark, and by Dr. Thomson's discovery of a ruin on the lake shore, named Khersa (Gerasa). If this village was included (a very natural supposition) in the district belonging to the city of Gadara, some miles south-eastward, then the locality could be described as either in the country of the Gadarenes, or in the country of the Gerasenes.] [Footnote b: Matthew mentions two demoniacs, Mark and Luke describe one, who was probably the prominent and leading one.] [Footnote c: Note in Mark the numerous vivid details and fulness of narrative.] § 67. THE RETURN AND THE HEALING OF JAIRUS' DAUGHTER AND OF THE WOMAN WHO ONLY TOUCHED CHRIST'S GARMENT Probably Capernaum Mark 5:21-43 |Matt. 9:18-26 |Luke 8:40-56 | | 21 And when Jesus had| |40 And as Jesus crossed over again | | returned, the in the boat unto the| | multitude welcomed other side, a great | | him; for they were multitude was | | all waiting for gathered unto him: | | him. and he was by the | | sea. | | 22 And there cometh | | one of the rulers of| | the synagogue, |18 While he spake |41 And behold, there Jairus by name; and | these things unto | came a man named seeing him, he | them,[a] behold, | Jairus, and he was 23 falleth at his feet,| there came [1]a | a ruler of the and beseecheth him | ruler, and | synagogue: and he much, saying, My | worshipped him, | fell down at little daughter is | saying, My daughter | Jesus' feet, and at the point of | is even now dead: | besought him to death: _I pray | but come and lay thy| come into his thee_, that thou | hand upon her, and |42 house; for he had come and lay thy |19 she shall live. And | an only daughter, hands on her, that | Jesus arose, and | about twelve years she may be [2]made | followed him, and | of age, and she 24 whole, and live. And| _so did_ his | lay a dying. But he went with him; | disciples. | as he went the and a great | | multitudes multitude followed | | thronged him. him, and they | | thronged him. | | 25 And a woman, which|21 And |43 And a woman had an issue of | behold, a woman, who| having an issue of blood twelve years, | had an issue of | blood twelve years, 26 and had suffered | blood twelve years, | which [8]had spent many things of many | came behind him, and| all her living physicians, and had | touched the border | upon physicians, spent all that she |22 of his garment: for | and could not be had, and was nothing| she said within | healed of any, bettered, but rather| herself, If I do but|44 came behind him, 27 grew worse, having | touch his garment, I| and touched the heard the things | shall be [2]made | border of his concerning Jesus, | whole. | garment: and came in the crowd | | immediately the behind, and touched | | issue of her blood 28 his garment. For she| | stanched. said, If I touch but| | his garments, I | | shall be [2]made | | 29 whole. And | | straightway the | | fountain of her | | blood was dried up; | | and she felt in her | | body that she was | | healed of her | | 30 [5]plague. And | | straightway Jesus, | | perceiving in | | himself that the | | power _proceeding_ | | from him had gone | | forth, turned him | | about in the crowd, | |45 And and said, Who | | Jesus said, Who is touched my garments?| | it that touched 31 And his disciples | | me? And when all said unto him, Thou | | denied, Peter seest the multitude | | said, [9]and they thronging thee, and | | that were with sayest thou, Who | | him, Master, the 32 touched me? And he | | multitudes press looked round about | | thee and crush to see her that had | |46 _thee_. But Jesus 33 done this thing. But| | said, Some one did the woman fearing | | touch me: for I and trembling, | | perceived that knowing what had | | power had gone been done to her, | |47 forth from me. And came and fell down | | when the woman saw before him, and told| | that she was not him all the truth. | | hid, she came | | trembling, and | | falling down |23 But Jesus | before him 34 And he said unto | turning and seeing | declared in the her, Daughter, thy | her said, Daughter, | presence of all faith hath [3]made | be of good cheer; | the people for thee whole; go in | thy faith hath | what cause she peace, and be whole | [3]made thee whole. | touched him, and of thy [5]plague. | And the woman was | how she was healed | [2]made whole from |48 immediately. And | that hour. | he said unto her, | | Daughter, thy | | faith hath [3]made | | thee whole; go in | | peace. 35 While he yet | |49 While he yet spake, they come | | spake, there from the ruler of | | cometh one from the synagogue's | | the ruler of the _house_, saying, Thy| | synagogue's daughter is dead: | | _house_, saying, why troublest thou | | Thy daughter is the [6]Master any | | dead; trouble not 36 further? But Jesus, | |50 the [6]Master. But [7]not heeding the | | Jesus hearing it, word spoken, saith | | answered him, Fear unto the ruler of | | not: only believe, the synagogue, Fear | | and she shall be not, only believe. | |51 [2]made whole. And 37 And he suffered no | | when he came to man to follow with | | the house, he him, save Peter, and| | suffered not any James, and John the | | man to enter in brother of James. | | with him, save 38 And they come to the|24 And when | Peter, and John, house of the ruler | Jesus came into the | and James, and the of the synagogue; | ruler's house, and | father of the and he beholdeth a | saw the | maiden and her tumult, and _many_ | flute-players, and |52 mother. And all weeping and wailing | the crowd making a | were weeping, and 39 greatly. And when he|25 tumult, he said, | bewailing her: but was entered in, he | Give place: for the | he said, Weep not; saith unto them, Why| damsel is not dead, | for she is not make ye a tumult, | but sleepeth. And | dead, but and weep? the child | they laughed him to |53 sleepeth. And they is not dead, but | scorn. But when the | laughed him to 40 sleepeth. And they | | scorn, knowing laughed him to | | that she was dead. scorn. But he, |26 But when the | having put them all | crowd was put forth,| forth, taketh the | | father of the child | | and her mother and | | them that were with | | him, and goeth in | | where the child was.| he entered in, and | 41 And taking the child| took her by the |54 But he, taking her by the hand, he | hand; | by the hand, saith unto her, | | Talitha cumi; which | | is, being | | called, saying, interpreted, Damsel,| |55 Maiden, arise. And I say unto thee, | | her spirit 42 Arise. And | | returned, and she straightway the | and the damsel| rose up damsel rose up, and | arose. | immediately: and walked; for she was | | twelve years old. | | And they were amazed| | straightway with a | | he commanded that 43 great amazement. And|27 And [4]the | _something_ be he charged them much| fame hereof went | given her to eat. that no man should | forth into all that |56 And her parents know this: and he | land. | were amazed: but he commanded that | | charged them to _something_ should | | tell no man what be given her to eat.| | had been done. [Footnote 1: Gr. _one ruler_.] [Footnote 2: Or, _saved_.] [Footnote 3: Or _saved thee_.] [Footnote 4: Gr. _this fame_.] [Footnote 5: Gr. _scourge_.] [Footnote 6: Or, _Teacher_.] [Footnote 7: Or, _overhearing_.] [Footnote 8: Some ancient authorities omit _had spent all her living upon physicians, and_.] [Footnote 9: Some ancient authorities omit _and they that were with him_.] [Footnote a: Broadus felt that the language in Matt. 9:18 compelled him to place 9:18 after 9:17. I do not think so, for "while he spake" may be merely an introductory phrase for a new paragraph. It is best to follow Mark's order, as Luke does, for Matthew is not chronological in this part of his Gospel.] § 68. HE HEALS TWO BLIND MEN, AND A DUMB DEMONIAC. A BLASPHEMOUS ACCUSATION Matt. 9:27-34 27 And as Jesus passed by from thence, two blind men followed him, 28 crying out, and saying, Have mercy on us, thou son of David. And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They 29 say unto him, Yea, Lord. Then touched he their eyes, saying, 30 According to your faith be it done unto you. And their eyes were opened. And Jesus [1]strictly charged them, saying, See that no 31 man know it. But they went forth, and spread abroad his fame in all that land. 32 And as they went forth, behold, there was brought to him a dumb 33 man possessed with a [2]devil. And when the [2]devil was cast out, the dumb man spake: and the multitudes marvelled, saying, It was 34 never so seen in Israel. But the Pharisees said, [3]By the prince of the [4]devils casteth he out [4]devils. [Footnote 1: Or, _sternly_.] [Footnote 2: Gr. _demon_.] [Footnote 3: Or, _In_.] [Footnote 4: Gr. _demons_.] § 69. THE LAST[a] VISIT TO NAZARETH Mark 6:1-6 |Matt. 13:54-58 | 1 And he went out from thence; | and he cometh into his own | country; and his disciples | 2 follow him. And when the | sabbath was come, he began to |54 And coming into his own teach in the synagogue: and | country he taught them in their [3]many hearing him were | synagogue, insomuch that they astonished, saying, Whence hath| were astonished, and said, this man these things? and, | Whence hath this man this What is the wisdom that is | wisdom, and these [1]mighty given unto this man, and _what |55 works? Is not this the mean_ such [1]mighty works | carpenter's son? is not his 3 wrought by his hands? Is not | mother called Mary? and his this the carpenter, the son of | brethren, James, and Joseph, Mary, and brother of James, and|56 and Simon, and Judas? And his Joses, and Judas, and Simon? | sisters, are they not all with and are not his sisters here | us? Whence then hath this man with us? And they were |57 all these things? And they were 4 [2]offended in him. And Jesus | [2]offended in him. But Jesus said unto them, A prophet is | said unto them, A prophet is not without honour, save in his| not without honour, save in his own country, and among his own | own country, and in his own 5 kin, and in his own house. And |58 house. And he did not many he could there do no [4]mighty | [1]mighty works there because work, save that he laid his | of their unbelief. hands upon a few sick folk, and| 6 healed them. And he marvelled | because of their unbelief. | [Footnote 1: Gr. _powers_.] [Footnote 2: Gr. _caused to stumble_.] [Footnote 3: Some ancient authorities insert _the_.] [Footnote 4: Gr. _power_.] [Footnote a: There is no sufficient occasion to identify this visit to Nazareth with that described by Luke. That was at the very beginning of the great ministry in Galilee, and this is near its close. The details are quite different. It is perfectly natural that after a long interval he should give the Nazarenes another opportunity to hear his teaching, and to witness miracles, which he would not work for them when demanded, but now voluntarily works in a few cases, so far as their now _wonderful_ unbelief left it appropriate.] _In Sections 70 to 71 we have the Third Tour of Galilee (Jesus following the Twelve) and the effect on Herod Antipas._ § 70. THE THIRD TOUR OF GALILEE AFTER INSTRUCTING THE TWELVE AND SENDING THEM FORTH BY TWOS Mark 6:6-13 |Matt. 9:35 to 11:1 | 6 And he went round |35 And Jesus went about all the cities and about the villages | the villages,[a] teaching in their teaching. | synagogues, and preaching the gospel of | the kingdom, and healing all manner of 36 disease and all manner of sickness. But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd 37 [_see Num. 27:17; Ezek. 34:5_]. Then saith he unto his disciples, 38 The harvest truly is plenteous, but the labourers are few. Pray ye | therefore the Lord | | of the harvest, that| | he send forth | | labourers into his |Luke 9:1-6 | harvest. | 7 And he called unto| 1 And he called unto| 1 And he called the him the twelve, and | him his twelve | twelve together, began to send them | disciples, and gave | and gave them forth by two and | them authority over | power and two; and he gave | unclean spirits, to | authority over all them authority over | cast them out, and | [3]devils, and to the unclean spirits;| to heal all manner | 2 cure diseases. And 8 and he charged them | of disease and all | he sent them forth | manner of sickness. | to preach the | | kingdom of God, 2 Now the names of the twelve apostles are | and to heal these: The first, Simon, who is called | 3 [19]the sick. And Peter, and Andrew his brother; James the | he said unto them, 3 _son_ of Zebedee, and John his brother; | Philip, and Bartholomew; Thomas, and Matthew| the publican; James the _son_ of Alphæus, | 4 and Thaddæus; Simon the [1]Cananæan, and | Judas Iscariot, who also [2]betrayed him. | 5 These twelve Jesus sent forth, and charged | them, saying, Go not into _any_ way of the | Gentiles, and enter not into any city of the| 6 Samaritans: but go rather to the lost sheep | 7 of the house of Israel. And as ye go, | preach, saying, The kingdom of heaven is at | | 8 hand. Heal the sick,| | raise the dead, | | cleanse the lepers, | that they should | cast out [3]devils: | take nothing for | freely ye received, | Take nothing for _their_ journey, | 9 freely give. Get you| your journey, save a staff only; | no gold, nor silver,| neither staff, nor no bread, no wallet,| nor brass in your | wallet, nor bread, no [17]money in |10 [4]purses; no wallet| nor money; neither 9 their [18]purse; but| for _your_ journey, | have two coats. _to go_ shod with | neither two coats, | sandals: and, _said | nor shoes, nor | he_, put not on two | staff: for the | coats. | labourer is worthy | | of his food. And | 10 And he said |11 into whatsoever city| 4 And into whatsoever unto them, | or village ye shall | house ye enter, Wheresoever ye enter| enter, search out | there abide, and into a house, there | who in it is worthy;| 5 thence depart. And abide till ye depart| and there abide till| 11 thence. And |12 ye go forth. And as | whatsoever place | ye enter into the | | house, salute it. | |13 And if the house be | | worthy, let your | | peace come upon it: | | but if it be not | | worthy, let your | | peace return to you.| shall not receive |14 And whosoever shall | as many as receive you, and they hear | not receive you, nor| you not, when ye you not, as ye go | hear your words, as | depart from that forth thence, shake | ye go forth out of | city, shake off off the dust that is| that house or that | the dust from your under your feet for | city, shake off the | feet for a a testimony unto | dust of your feet. | testimony against them. |15 Verily I say unto | them. | you, It shall be | | more tolerable for | | the land of Sodom | | and Gomorrah in the | | day of judgement, | | than for that city. | 16 Behold, I send you forth as sheep in the midst of wolves: be ye 17 therefore wise as serpents, and [5]harmless as doves. But beware of men: for they will deliver you up to councils, and in their 18 synagogues they will scourge you; yea and before governors and kings shall ye be brought for my sake, for a testimony to them and 19 to the Gentiles. But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour 20 what ye shall speak. For it is not ye that speak, but the Spirit 21 of your Father that speaketh in you. And brother shall deliver up brother to death, and the father his child: and children shall 22 rise up against parents, and [6]cause them to be put to death. And ye shall be hated of all men for my name's sake: but he that 23 endureth to the end, the same shall be saved. But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come. 24 A disciple is not above his [7]master, nor a [8]servant above his 25 lord. It is enough for the disciple that he be as his [7]master, and the [8]servant as his lord. If they have called the master of the house [9]Beelzebub, how much more _shall they call_ them of 26 his household! Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be 27 known. What I tell you in the darkness, speak ye in the light: and 28 what ye hear in the ear, proclaim upon the housetops. And be not afraid of them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and 29 body in [10]hell. Are not two sparrows sold for a farthing? and 30 not one of them shall fall on the ground without your Father: but 31 the very hairs of your head are all numbered. Fear not therefore; 32 ye are of more value than many sparrows. Every one therefore who shall confess [11]me before men, [12]him will I also confess 33 before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 34 Think not that I came to [13]send peace on the earth: I came not 35 to [13]send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother, 36 and the daughter in law against her mother in law: and a man's 37 foes _shall be_ they of his own household [_see Micah 7:6_]. He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. 38 And he that doth not take his cross and follow after me, is not 39 worthy of me. He that [14]findeth his [15]life shall lose it; and he that [16]loseth his [15]life for my sake shall find it [_see John 12:25_]. 40 He that receiveth you receiveth me, and he that receiveth me 41 receiveth him that sent me [_see John 13:20_]. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous 42 man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. | | 12 And they went out,| 1 And it came to | 6 And they and preached that | pass, when Jesus had| departed, and went _men_ should repent.| made an end of | throughout the And they cast out | commanding his | villages, many [3]devils, and | twelve disciples, he| preaching the anointed with oil | departed thence to | gospel, and healing many that were sick,| teach and preach in | everywhere. and healed them. | their cities. | [Footnote 1: Or, _Zealot_. See Luke 6:15; Acts 1:13.] [Footnote 2: Or, _delivered him up_: and so always.] [Footnote 3: Gr. _demons_.] [Footnote 4: Gr. _girdles_.] [Footnote 5: Or, _simple_.] [Footnote 6: Or, _put them to death_.] [Footnote 7: Or, _teacher_.] [Footnote 8: Gr. _bondservant_.] [Footnote 9: Gr. _Beelzebul_: and so elsewhere.] [Footnote 10: Gr. _Gehenna_.] [Footnote 11: Gr. _in me_.] [Footnote 12: Gr. _in him_.] [Footnote 13: Gr. _cast_.] [Footnote 14: Or, _found_.] [Footnote 15: Or, _soul_.] [Footnote 16: Or, _lost_.] [Footnote 17: Gr. _brass_.] [Footnote 18: Gr. _girdle_.] [Footnote 19: Some ancient authorities omit _the sick_.] [Footnote a: This is certainly a _second_, and probably a _third_ journey about Galilee. Dwell on Matt. 9:35 and 11:1 (end of this section), and try to realize the extent of the Saviour's work in teaching and healing. He "crowded into three short years actions and labours of love that might have adorned a century." (Ro. Hall.)] § 71. THE GUILTY FEARS OF HEROD ANTIPAS IN TIBERIAS ABOUT JESUS BECAUSE HE HAD BEHEADED THE BAPTIST IN MACHÆRUS Mark 6:14-29 |Matt. 14:1-12 |Luke 9:7-9 | | 14 And king Herod | 1 At that season | 7 Now Herod the heard[a] _thereof_; | Herod the tetrarch | tetrarch heard of for his name had | heard the report | all that was done: become known: and | concerning Jesus, | and he was much [1]he said, John | 2 and said unto his | perplexed, because [2]the Baptist is | servants, This is | that it was said risen from the dead,| John the Baptist; he| by some, that John and therefore do | is risen from the | was risen from the these powers work in| dead; and therefore | 8 dead; and by some, 15 him. But others | do these powers work| that Elijah had said, It is Elijah. | in him. | appeared; and by And others said, _It| | others, that one is_ a prophet, | | of the old prophets _even_ as one of the| | was risen again. 16 prophets. But Herod,| | 9 And Herod said, when he heard | | John I beheaded: _thereof_, said, | | but who is this, John, whom I | | about whom I hear beheaded, he is | | such things? And he 17 risen. For Herod | | sought to see him. himself had sent | 3 For Herod had laid | forth and laid hold | hold on John, and | upon John, and bound| bound him, and put | him in prison for | him in prison for | the sake of | the sake of | Herodias, his | Herodias, his | brother Philip's | brother Philip's | wife: for he had | wife. | 18 married her. For | | John said unto | 4 For John said | Herod,[b] It is not | unto him, It is not | lawful for thee to | lawful for thee to | have thy brother's | 5 have her. And when | wife [_see Lev. | he would have put | 19 18:16; 20:21_]. And | him to death, he | Herodias set herself| feared the | against him, and | multitude, because | desired to kill him;| they counted him as | and she could not; | a prophet. | 20 for Herod feared | | John, knowing that | | he was a righteous | | man and a holy, and | | kept him safe. And | | when he heard him, | | he [3]was much | | perplexed; and he | | heard him gladly. | | 21 And when a | | convenient day was | | come, that Herod on | | his birthday made a | | supper to his lords,| | and the [4]high | | captains, and the | | chief men of | | 22 Galilee; and when | 6 But when Herod's | [5]the daughter of | birthday came, the | Herodias herself | daughter of Herodias| came in and danced, | danced in the midst,| [6]she pleased Herod| and pleased Herod. | and them that sat at| | meat with him; and | | the king said unto | | the damsel, Ask of | | me whatsoever thou | 7 Whereupon he | wilt, and I will | promised with an | 23 give it thee. And he| oath to give her | sware unto her, | whatsoever she | Whatsoever thou | 8 should ask. And she,| shalt ask of me, I | being put forward by| will give it thee, | her mother, saith, | unto the half of my | | 24 kingdom. And she | | went out, and said | | unto her mother, | | What shall I ask? | | And she said, The | | head of John [2]the | | 25 Baptist. And she | | came in straightway | | with haste unto the | | king, and asked, | | saying, I will that | | thou forthwith give | | me in a charger the | Give me here in a | head of John [2]the | 9 charger the head of | 26 Baptist. And the | John the Baptist. | king was exceeding | And the king was | sorry; but for the | grieved; but for the| sake of his oaths, | sake of his oaths, | and of them that sat| and of them which | at meat, he would | sat at meat with | 27 not reject her. And | him, he commanded it| straightway the king|10 to be given; and he | sent forth a soldier| sent, and beheaded | of his guard, and | John in the prison. | commanded to bring |11 And his head was | his head: and he | brought in a | went and beheaded | charger, and given | him in the prison, | to the damsel: and | 28 and brought his head| she brought it to | in a charger, and | | gave it to the | | damsel; and the | | damsel gave it to | | her mother. And when|12 her mother. And his | his disciples heard | disciples came, and | _thereof_, they came| took up the corpse, | and took up his | and buried him; and | corpse, and laid it | they went and told | in a tomb. | Jesus. | [Footnote 1: Some ancient authorities read _they_.] [Footnote 2: Gr. _the Baptizer_.] [Footnote 3: Many ancient authorities read _did many things_.] [Footnote 4: Or, _military tribunes_. Gr. _chiliarchs_.] [Footnote 5: Some ancient authorities read _his daughter Herodias_.] [Footnote 6: Or, _it_.] [Footnote a: Mark's connection shows that Herod Antipas was impressed by the account of miracles which the disciples had wrought, as well as by those of Jesus himself.] [Footnote b: Josephus (_Antiquities_, Book XVIII, v., 2) says of John that Herod "thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it should be too late." Josephus in no wise controverts the picture in Mark where Herodias appears as the one who prods Antipas to put John out of the way to satisfy her resentment against him for his rebuke of her adulterous marriage. Josephus merely presents the public and political aspects of the imprisonment and death of John.] PART VIII THE SPECIAL TRAINING OF THE TWELVE IN DISTRICTS AROUND GALILEE Probably Passover in A.D. 29[a] to near Tabernacles in A.D. 29 or a year earlier (six months from spring to autumn). Just a year from the beginning of this Period till the Crucifixion. Emphasis now on the King of the Kingdom (the Person of the Messiah). _§§ 72-95. Four separate withdrawals[b] from Galilee are given, in §§ 72, 78, 79, 81. Notice that in every case he keeps out of Herod's territory, and in every case he goes to the mountains._ [Footnote a: If the ministry of Jesus was three and a half years in length. If there were only three passovers in the ministry, then the year would be A.D. 28. This period begins just before a passover (John 6:4).] [Footnote b: There are five reasons for the withdrawals from Galilee. He withdraws from the jealousy of Herod Antipas (§ 71), from the fanaticism of would-be followers in Galilee (John 6:15), and the hostility of the Jewish rulers; and leaving the hot shores of the Lake of Galilee, he spent the summer in mountain districts around, resting, and _instructing the Twelve_.] § 72. THE FIRST RETIREMENT. THE TWELVE RETURN, AND JESUS RETIRES WITH THEM BEYOND THE LAKE TO REST. FEEDING OF THE FIVE THOUSAND Mark 6:30-44 |Matt. 14:13-21 |Luke 9:10-17 |John 6:1-13 | | | 30 And the | |10 And the | apostles | | apostles, when| gather | | they were | themselves | | returned, | together unto | | declared unto | Jesus; and | | him what | they told him | | things they | all things, | | had done. | whatsoever | | | they had done,| | | and whatsoever| | | they had | | | 31 taught. And he| | | saith unto | | | them, Come ye | | | yourselves | | | apart into a | | | desert place, | | | and rest a | | | while. For | | | there were | | | many coming | | | 1 After these and going, and| | | things Jesus they had no |13 Now when | | went away to leisure so | Jesus heard | And he took | the other much as to | _it_, he | them, and | side of the 32 eat. And they | withdrew from| withdrew apart| sea of went away in | thence in a | to a city | Galilee, the boat to a | boat, to a | called | which is _the desert place | desert place | Bethsaida.[a] | sea_ of 33 apart. And | apart: and | | 2 Tiberias. And _the people_ | when the |11 But the | a great saw them | multitudes | multitudes | multitude going, and | heard | perceiving it | followed him, many knew | _thereof_, | followed him: | because they _them_, and | they followed| and he | beheld the they ran there| him [1]on | welcomed them,| signs which together [1]on| foot from the| and spake to | he did on foot from all |14 cities. And | them of the | them that the cities, | he came | kingdom of | were sick. and outwent | forth, and | God, and them | 3 And Jesus 34 them. And he | saw a great | that had need | went up into came forth and| multitude, | of healing he | the saw a great | and he had | healed. | mountain, multitude, and| compassion on| | and there he he had | them, and | | sat with his compassion on | healed their | | disciples. them, because | sick. | | they were as | | | sheep not | | | having a | | | shepherd: and | | | he began to | | | teach them |15 And |12 And | 4 Now the many things. | when even was| the day began | passover, the 35 And when the | come, the | to wear away; | feast of the day was now | disciples | and the twelve| Jews was at far spent, his| came to him, | came, and said| 5 hand. Jesus disciples came| saying, The | unto him, Send| therefore unto him, and | place is | the multitude | lifting up said, The | desert, and | away, that | his eyes, and place is | the time is | they may go | seeing that a desert, and | already past;| into the | great the day is now| send the | villages and | multitude far spent: | multitudes | country round | cometh unto 36 send them | away, that | about, and | him, saith away, that | they may go | lodge, and get| unto Philip, they may go | into the | victuals: for | Whence are we into the | villages, and| we are here in| to buy country and | buy | a desert | [4]bread, that villages round| themselves | place. | these may eat? about, and buy| food. | | themselves | | | somewhat to | | | 37 eat. But he |16 But | | 6 And answered and | Jesus said |13 But he | this he said said unto | unto them, | said unto | to prove him: them, Give ye | They have no | them, Give ye | for he them to eat. | need to go | them to eat. | himself knew And they say | away; give ye| | what he would unto him, | them to eat. | | 7 do. Philip Shall we go | | | answered him, and buy two | | | Two hundred hundred | | | [3]pennyworth [3]pennyworth | | | of [4]bread of bread, and | | | is not give them to | | | sufficient 38 eat? And he | | | for them, saith unto | | | that every them, | | | one may take | | | 8 a little. One How many |17 And they say | And they said,| of his loaves have | unto him, We | We have no | disciples, ye? go _and_ | have here but| more than five| Andrew, Simon see. And when | five loaves, | loaves and two| Peter's they knew, | and two | fishes; except| brother, they say, |18 fishes. And | we should go | saith unto Five, and two | he said, | and buy food | 9 him, There is 39 fishes. And he| Bring them | for all this | a lad here, commanded them| hither to me.|14 people. For | which hath that all |19 And he | they were | five barley should [2]sit | commanded the| about five | loaves, and down by | multitudes to| thousand men. | two fishes: companies upon| [2]sit down | And he said | but what are the green | on the grass;| unto his | these among 40 grass. And | | disciples, | so many? they sat down | | Make them |10 Jesus said, in ranks, by | | [2]sit down in| Make the hundreds, and | | companies, | people sit by fifties. | | about fifty | down. | |15 each. And they| Now | | did so, and | there was | | made them all | much grass in | | [2]sit down. | the place. So 41 And he took | and he took |16 And he took | the men sat the five | the five | the five | down, in loaves and the| loaves, and | loaves and the| number about two fishes, | the two | two fishes, | five and looking up| fishes, and | and looking up| thousand. to heaven, he | looking up to| to heaven, he |11 Jesus blessed, and | heaven, he | blessed them, | therefore brake the | blessed, and | and brake; and| took the loaves; and he| brake and | gave to the | loaves; and gave to the | gave the | disciples to | having given disciples to | loaves to the| set before the| thanks, set before | disciples, | multitude. | distributed them; and the | and the | | to them that two fishes | disciples to | | were set divided he | the | | down; among them | multitudes. |17 And | likewise also 42 all. And they |20 And they did | they did eat, | of the fishes did all eat, | all eat, and | and were all | as much as and were | were filled: | filled: and | they would. 43 filled. And | and they took| there was |12 And when they they took up | up that which| taken up that | were filled, broken pieces,| remained over| which remained| he saith unto twelve | of the broken| over to them | his basketfuls, | pieces, | of broken | disciples, and also of | twelve | pieces, twelve| Gather up the the fishes. | baskets full.| baskets. | broken pieces 44 And they that |21 And they that| | which remain ate the loaves| did eat were | | over, that were five | about five | | nothing be thousand men. | thousand men,| |13 lost. So they | beside women | | gathered them | and children.| | up, and | | | filled twelve | | | baskets with | | | broken pieces | | | from the five | | | barley | | | loaves, which | | | remained over | | | unto them | | | that had | | | eaten.[b] [Footnote 1: Or, _by land_.] [Footnote 2: Gr. _recline_.] [Footnote 3: The word in the Greek denotes a coin worth about seventeen cents.] [Footnote 4: Gr. _loaves_.] [Footnote a: The Bethsaida of Luke 9:10 was evidently the eastern Bethsaida, which the Tetrarch Philip had named Bethsaida Julias, while that of Mark 6:45 was the western Bethsaida, near Capernaum. The territory belonging to Bethsaida Julias would naturally extend some distance down the lake.] [Footnote b: Note that here for the first time John runs parallel with all the synoptic gospels. All four report this incident. See Passion Week.] § 73. THE PREVENTION OF THE REVOLUTIONARY PURPOSE TO PROCLAIM JESUS KING (A POLITICAL MESSIAH) Mark 6:45-46 |Matt. 14:22-23 |John 6:14-15 | | 45 And straightway he|22 And straightway he|14 When therefore constrained his | constrained the | the people saw the disciples to enter | disciples to enter | [1]sign which he into the boat, and | into the boat, and | did, they said, to go before _him_ | to go before him | This is of a truth unto the other side | unto the other side,| the prophet that to Bethsaida, while | till he should send | cometh into the he himself sendeth | the multitudes away.| world [_see Deut. the multitude away. |23 And after he had | 18:15_]. 46 And after he had | sent the multitudes |15 Jesus therefore taken leave of them,| away, he went up | perceiving that he departed into the| into the mountain | they were about to mountain to pray. | apart to pray: and | come and take him | when even was come, | by force, to make | he was there alone. | him king, withdrew | | again into the | | mountain himself | | alone. [Footnote 1: Some ancient authorities read _signs_.] § 74. THE PERIL TO THE TWELVE IN THE STORM AT SEA AND CHRIST'S COMING TO THEM ON THE WATER IN THE DARKNESS Mark 6:47-52 |Matt. 14:24-33 |John 6:16-21 | | 47 And when even was |24 But the boat [1]was |16 And when evening come, the boat was | now in the midst of | came, his in the midst of the | the sea, distressed | disciples went sea, and he alone on| by the waves; for | down unto the sea; 48 the land. And seeing| the wind was |17 and they entered them distressed in | contrary. | into a boat, and rowing, for the wind| | were going over was contrary unto | | the sea unto them, about the |25 And in the| Capernaum. And it fourth watch of the | fourth watch of the | was now dark, and night he cometh unto| night he came unto | Jesus had not yet them, walking on the| them, walking upon |18 come to them. And sea; and he would | the sea. | the sea was rising have passed by them:| | by reason of a 49 but they, when they |26 And when | great wind that saw him walking on | the disciples saw |19 blew. When the sea, supposed | him walking on the | therefore they had that it was an | sea, they were | rowed about five apparition, and | troubled, saying, It| and twenty or 50 cried out: for they | is an apparition; | thirty furlongs, all saw him, and | and they cried out | they behold Jesus were troubled. | for fear. | walking on the | | sea, and drawing But |27 But | nigh unto the he straightway spake| straightway Jesus | boat: and they with them, and saith| spake unto them, |20 were afraid. But unto them, Be of | saying, Be of good | he saith unto good cheer: it is I;| cheer; it is I; be | them, It is I; be 51 be not afraid. |28 not afraid. And | not afraid. | Peter answered him | | and said, Lord, if | | it be thou, bid me | | come unto thee upon | |29 the waters. And he | | said, Come. And | | Peter went down from| | the boat, and walked| | upon the waters, | | [2]to come to Jesus.| |30 But when he saw the | | [3]wind, he was | | afraid; and | | beginning to sink, | | he cried out, | | saying, Lord, save | |31 me. And immediately | | Jesus stretched | | forth his hand, and | | took hold of him, | | and saith unto him, | | O thou of little | | faith, wherefore | And | didst thou doubt? | he went up unto them|32 And when they were |21 They into the boat; and | gone up into the | were willing the wind ceased: and| boat, the wind | therefore to they were sore |33 ceased. And they | receive him into amazed in | that were in the | the boat: and 52 themselves; for they| boat worshipped him,| straightway the understood not | saying, Of a truth | boat was at the concerning the | thou art the Son of | land whither they loaves, but their | God. | were going. heart was hardened. | | [Footnote 1: Some ancient authorities read _was many furlongs distant from the land_.] [Footnote 2: Some ancient authorities read _and came_.] [Footnote 3: Many ancient authorities add _strong_.] § 75. THE RECEPTION AT GENNESARET Mark 6:53-56 |Matt. 14:34-36 | 53 And when they had [1]crossed |34 And when they had crossed over, they came to the land | over, they came to the land, unto Gennesaret, and moored to | unto Gennesaret. 54 the shore. And when they were | come out of the boat, | straightway _the people_ knew | 55 him, and ran about that whole | region, and began to carry | about on their beds those that | were sick, where they heard he | 56 was. And wheresoever[a] he |35 And when the men of entered, into villages, or into| that place knew him, they sent cities, or into the country, | unto all that region round they laid the sick in the | about, and brought unto him all marketplaces, and besought him |36 that were sick; and they that they might touch if it | besought him that they might were but the border of his | only touch the border of his garment: and as many as touched| garment: and as many as touched [2]him were made whole. | were made whole. [Footnote 1: Or, _crossed over to the land, they came unto Gennesaret_.] [Footnote 2: Or, _it_.] [Footnote a: This general characterization applies to the Galilean work as a whole in Part VII rather than to the precise time at this juncture. But one must allow his imagination to enlarge upon the scope of Christ's work.] § 76. THE COLLAPSE OF THE GALILEAN CAMPAIGN BECAUSE JESUS WILL NOT CONFORM TO POPULAR MESSIANIC EXPECTATIONS _The next day in the Synagogue in Capernaum. The same crowd that had eaten the Loaves and the Fishes leave Christ in disgust on learning that He is the Bread of Life and not a Political Messiah._ John 6:22-71 22 On the morrow the multitude which stood on the other side of the sea saw that there was none other [1]boat there, save one, and that Jesus entered not with his disciples into the boat, but 23 _that_ his disciples went away alone (howbeit there came [2]boats from Tiberias nigh unto the place where they ate the bread after 24 the Lord had given thanks): when the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got 25 into the [2]boats, and came to Capernaum, seeking Jesus. And when they found him on the other side of the sea, they said unto him, 26 Rabbi, when camest thou hither? Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw 27 signs, but because ye ate of the loaves, and were filled. Work not for the meat which perisheth, but for the meat which abideth unto eternal life, which the Son of man shall give unto you: for him 28 the Father, _even_ God, hath sealed. They said therefore unto him, 29 What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on 30 him whom [3]he hath sent. They said therefore unto him, What then doest thou for a sign, that we may see, and believe thee? what 31 workest thou? Our fathers ate the manna in the wilderness; as it is written, He gave them bread out of heaven to eat [_see Ex. 32 16:4, 15; Ps. 78:24; Neh. 9:15_]. Jesus therefore said unto them, Verily, verily, I say unto you, It was not Moses that gave you the bread out of heaven; but my Father giveth you the true bread out 33 of heaven. For the bread of God is that which cometh down out of 34 heaven, and giveth life unto the world. They said therefore unto 35 him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, and he 36 that believeth on me shall never thirst. But I said unto you, that 37 ye have seen me, and yet believe not. All that which the Father giveth me shall come unto me; and him that cometh to me I will in 38 no wise cast out. For I am come down from heaven, not to do mine 39 own will, but the will of him that sent me. And this is the will of him that sent me, that of all that which he hath given me I 40 should lose nothing, but should raise it up at the last day. For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and [4]I will raise him up at the last day. 41 The Jews therefore murmured concerning him, because he said, I am 42 the bread which came down out of heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? 43 how doth he now say, I am come down out of heaven? Jesus answered 44 and said unto them, Murmur not among yourselves. No man can come to me, except the Father which sent me draw him: and I will raise 45 him up in the last day. It is written in the prophets [_see Isa. 54:13_], And they shall all be taught of God. Every one that hath 46 heard from the Father, and hath learned, cometh unto me. Not that any man hath seen the Father, save he which is from God, he hath 47 seen the Father. Verily, verily, I say unto you, He that believeth 48 hath eternal life. I am the bread of life. Your fathers did eat 49 the manna in the wilderness, and they died. This is the bread 50 which cometh down out of heaven, that a man may eat thereof, and 51 not die. I am the living bread which came down out of heaven: if any man eat of this bread, he shall live for ever: yea and the bread which I will give is my flesh, for the life of the world. 52 The Jews therefore strove one with another, saying, How can this 53 man give us his flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son 54 of man and drink his blood, ye have not life in yourselves. He that eateth my flesh and drinketh my blood hath eternal life; and 55 I will raise him up at the last day. For my flesh is [5]meat 56 indeed, and my blood is [6]drink indeed. He that eateth my flesh 57 and drinketh my blood abideth in me, and I in him. As the living Father sent me, and I live because of the Father; so he that 58 eateth me, he also shall live because of me. This is the bread which came down out of heaven: not as the fathers did eat, and 59 died: he that eateth this bread shall live for ever. These things said he in [7]the synagogue, as he taught in Capernaum. 60 Many therefore of his disciples, when they heard _this_, said, 61 This is a hard saying; who can hear [8]it? But Jesus knowing in himself that his disciples murmured at this, said unto them, Doth 62 this cause you to stumble? _What_ then if ye should behold the Son 63 of man ascending where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I have 64 spoken unto you are spirit, and are life. But there are some of you that believe not. For Jesus knew from the beginning who they 65 were that believed not, and who it was that should betray him. And he said, For this cause have I said unto you, that no man can come unto me, except it be given unto him of the Father. 66 Upon this many of his disciples went back, and walked no more 67 with him. Jesus said therefore unto the twelve, Would ye also go 68 away? Simon Peter answered him, Lord, to whom shall we go? thou 69 [9]hast the words of eternal life. And we have believed and know 70 that thou art the Holy One of God. Jesus answered them, Did not I 71 choose you the twelve, and one of you is a devil? Now he spake of Judas _the son_ of Simon Iscariot, for he it was that should betray him, _being_ one of the twelve. [Footnote 1: Gr. _little boat_.] [Footnote 2: Gr. _little boats_.] [Footnote 3: Or, _he sent_.] [Footnote 4: Or, _that I should raise him up_.] [Footnote 5: Gr. _true meat_.] [Footnote 6: Gr. _true drink_.] [Footnote 7: Or, _a synagogue_.] [Footnote 8: Or, _him_.] [Footnote 9: Or, _hast words_.] § 77. PHARISEES FROM JERUSALEM REPROACH JESUS FOR ALLOWING HIS DISCIPLES TO DISREGARD THEIR TRADITIONS ABOUT CEREMONIAL DEFILEMENT OF THE HANDS. A PUZZLING PARABLE IN REPLY Probably in Capernaum Mark 7:1-23 |Matt. 15:1-20 |John 7:1 | | 1 And there are gathered | 1 Then there | 1 And after together unto him the | come to Jesus| these things Pharisees, and certain of the | from | Jesus walked scribes, which had come from | Jerusalem | in Galilee: 2 Jerusalem, and had seen that | Pharisees and| for he would some of his disciples ate their| scribes, | not walk in bread with [6]defiled, that is,| saying, | Judea, because 3 unwashen, hands. For the | | the Jews Pharisees, and all the Jews, | | sought to kill except they wash their hands | | him. [7]diligently, eat not, holding| | the tradition of the elders: | | 4 and _when they come_ from the | | marketplace, except they | | [8]wash themselves, they eat | | not: and many other things | | there be, which they have | | received to hold, [9]washings | | 5 of cups, and pots, and brasen | | vessels.[10] And the Pharisees | | and the scribes ask him, Why | 2 Why do thy disciples transgress walk not thy disciples | the tradition of the elders? for according to the tradition of | they wash not their hands when the elders, but eat their bread| 3 they eat bread. And he answered 6 with [6]defiled hands? And he | 7 and said unto them, Ye said unto them, Well did Isaiah| hypocrites, well did Isaiah prophesy of you hypocrites, as | prophesy of you, saying [_see it is written, | Isa. 29:13_], This people honoureth me with| 8 This people honoureth me with their lips, | their lips; But their heart is far from | But their heart is far from me. | me. 7 But in vain do they worship | 9 But in vain do they worship me, | me, Teaching _as their_ doctrines| Teaching _as their_ doctrines the precepts of men. | the precepts of men. 8 Ye leave the commandment of | 3 Why do ye also transgress the God, and hold fast the | commandment of God because of 9 tradition of men. And he said | your tradition? unto them, Full well do ye | reject the commandment of God, | that ye may keep your | 10 tradition. For Moses [_see Ex. | 20:12; Deut. 5:16_] said, | 4 For God said, Honour thy father and thy | Honour thy father and thy mother; and, He that speaketh | mother: and, He that speaketh evil of father or mother, let | evil of father or mother, let 11 him [1]die the death: but ye | 5 him [1]die the death. But ye say, If a man shall say to his | say, Whosoever shall say to his father or his mother, That | father or his mother, That wherewith thou mightest have | wherewith thou mightest have been profited by me is Corban, | been profited by me is given that is to say, Given _to God_ | _to God_; he shall not honour [_see Ex. 21:17; Lev. 20:9_]; | 6 his father[2]. And ye have made 12 ye no longer suffer him to do | aught for his father or his | 13 mother; making void the word of| void the [3]word of God because God by your tradition, which ye| of your tradition. have delivered: and many such | 14 like things ye do. And he |10 And he called to him the multitude | called to him the multitude, again, and said unto them, Hear| and said unto them, Hear, and me all of you, and understand: |11 understand: Not that which 15 there is nothing from without | the man, that going into him | entereth into the mouth can defile him: but the things | defileth the man; but that which proceed out of the man | which proceedeth out of the are those that defile the | mouth, this defileth the man. 17 man.[11] And when he was | entered into the house from the| multitude, his disciples asked | of him the parable. |12 Then came the disciples, and | said unto him, Knowest thou | that the Pharisees were | [4]offended, when they heard |13 this saying? But he answered | and said, Every [5]plant which | my heavenly Father planted not, |14 shall be rooted up. Let them | alone: they are blind guides. | And if the blind guide the | blind, both shall fall into a |15 pit. And Peter answered and 18 And he | said unto him, Declare unto us saith unto them, Are ye so |16 the parable. And he said, Are without understanding also? | ye also even yet without Perceive ye not, that |17 understanding? Perceive ye not, whatsoever from without goeth | that whatsoever goeth into the into the man, _it_ cannot | 19 defile him; because it goeth | not into his heart, but into | mouth passeth into the belly, his belly, and goeth out into | and is cast out into the the draught? _This he said_, | draught? 20 making all meats clean. And he | said, That which proceedeth out|18 But the things which of the man, that defileth the | proceed out of the mouth come 21 man. For from within, out of | forth out of the heart; and the heart of men, [12]evil |19 they defile the man. For out of thoughts proceed, fornications,| the heart come forth evil thefts, murders, adulteries, | thoughts, murders, adulteries, 22 covetings, wickednesses, | fornications, thefts, false deceit, lasciviousness, an evil| witness, railings: eye, railing, pride, | 23 foolishness: all these evil |20 these are things proceed from within, and| the things which defile the defile the man. | man: but to eat with unwashen | hands defileth not the man. [Footnote 1: Or, _surely die_.] [Footnote 2: Some ancient authorities add _or his mother_.] [Footnote 3: Some ancient authorities read _law_.] [Footnote 4: Gr. _caused to stumble_.] [Footnote 5: Gr. _planting_.] [Footnote 6: Or, _common_.] [Footnote 7: Or, _up to the elbow_. Gr. _with the fist_.] [Footnote 8: Gr. _baptize_. Some ancient authorities read _sprinkle themselves_.] [Footnote 9: Gr. _baptizings_.] [Footnote 10: Many ancient authorities add _and couches_.] [Footnote 11: Many ancient authorities insert ver. 16 _If any man hath ears to hear, let him hear._] [Footnote 12: Gr. _thoughts that are evil_.] § 78. THE SECOND WITHDRAWAL TO THE REGION OF TYRE AND SIDON AND THE HEALING OF THE DAUGHTER OF A SYRO-PHOENICIAN WOMAN Mark 7:24-30 |Matt. 15:21-28 | 24 And from thence he arose, and|21 And Jesus went out thence, and went away into the borders of | withdrew into the parts of Tyre Tyre [3]and Sidon. And he | and Sidon.[a] entered into a house, and would|22 And behold, a have no man know it: and he | Canaanitish woman came out from 25 could not be hid. But | those borders, and cried, straightway a woman, whose | saying, Have mercy on me, O little daughter had an unclean | Lord, thou son of David; my spirit, having heard of him, | daughter is grievously vexed came and fell down at his feet.|23 with a [1]devil. But he 26 Now the woman was a [4]Greek, a| answered her not a word. And Syrophoenician by race. And she| his disciples came and besought besought him that he would cast| him, saying, Send her away; for forth the [1]devil out of her |24 she crieth after us. But he daughter. | answered and said, I was not | sent but unto the lost sheep of |25 the house of Israel. But she | came and worshipped him, 27 And he said unto her, |26 saying, Lord, help me. And he Let the children first be | answered and said, It is not filled: for it is not meet to | meet to take the children's take the children's [2]bread | [2]bread and cast it to the 28 and cast it to the dogs. But | she answered and saith unto | him, Yea, Lord: even the dogs |27 dogs. But she said, Yea, Lord: under the table eat of the | for even the dogs eat of the 29 children's crumbs. And he said | crumbs which fall from their unto her, For this saying go |28 masters' table. Then Jesus thy way; the [1]devil is gone | answered and said unto her, O 30 out of thy daughter. And she | woman, great is thy faith: be went away unto her house, and | it done unto thee even as thou found the child laid upon the | wilt. And her daughter was bed, and the [1]devil gone out.| healed from that hour. [Footnote 1: Gr. _demon_.] [Footnote 2: Or, _loaf_.] [Footnote 3: Some ancient authorities omit _and Sidon_.] [Footnote 4: Or, _Gentile_.] [Footnote a: It used to be questioned whether he actually left the land of Israel. Matthew's expression ought to have settled the question, and the corrected text of Mark 7:31 leaves no doubt.] § 79. THE THIRD WITHDRAWAL NORTH THROUGH PHOENICIA AND EAST TOWARDS HERMON AND SOUTH INTO DECAPOLIS (KEEPING OUT OF THE TERRITORY OF HEROD ANTIPAS) WITH THE HEALING OF THE DEAF AND DUMB MAN AND THE FEEDING OF THE FOUR THOUSAND Mark 7:31-8:9 |Matt. 15:29-38 | 31 And again he went out from |29 And Jesus departed thence, and the borders of Tyre, and came | came nigh unto the sea of through Sidon unto the sea of | Galilee; and he went up into Galilee, through the midst of | the mountain, and sat there. the borders of Decapolis.[a] | 32 And they bring unto him one | that was deaf, and had an | impediment in his speech; and | they beseech him to lay his | 33 hand upon him. And he took him | aside from the multitude | privately, and put his fingers | into his ears, and he spat, and| 34 touched his tongue; and looking| up to heaven, he sighed, and | saith unto him, Ephphatha, that| 35 is, Be opened. And his ears | were opened, and the bond of | his tongue was loosed, and he | 36 spake plain. And he charged |30 And there came unto him great them that they should tell no | multitudes, having with them man: but the more he charged | the lame, blind, dumb, maimed, them, so much the more a great | and many others, and they cast 37 deal they published it. And | them down at his feet; and he they were beyond measure |31 healed them: insomuch that the astonished, saying, He hath | multitude wondered, when they done all things well: he maketh| saw the dumb speaking, the even the deaf to hear, and the | maimed whole, and the lame dumb to speak. | walking, and the blind seeing: 1 In those days, when there was| and they glorified the God of again[b] a great multitude, and| Israel. they had nothing to eat, he | called unto him his disciples, |32 And Jesus called unto him his 2 and saith unto them, I have | disciples, and said, I have compassion on the multitude, | compassion on the multitude, because they continue with me | because they continue with me now three days, and have | now three days and have nothing 3 nothing to eat: and if I send | to eat: and I would not send them away fasting to their | them away fasting, lest haply home, they will faint in the | they faint in the way. way; and some of them are come |33 And the 4 from far. And his disciples | disciples say unto him, Whence answered him, Whence shall one | should we have so many loaves be able to fill these men with | in a desert place, as to fill [1]bread here in a desert |34 so great a multitude? And Jesus 5 place? And he asked them, How | saith unto them, How many many loaves have ye? And they | loaves have ye? And they said, 6 said, Seven. And he commandeth | Seven, and a few small fishes. the multitude to sit down on |35 And he commanded the multitude the ground: and he took the |36 to sit down on the ground; and seven loaves, and having given | he took the seven loaves and thanks, he brake, and gave to | the fishes; and he gave thanks his disciples, to set before | and brake, and gave to the them; and they set them before | disciples, and the disciples to 7 the multitude. And they had a | multitudes. few small fishes: and having | blessed them, he commanded to | 8 set these also before them. And|37 And they did all they did eat, and were filled: | eat, and were filled: and they and they took up, of broken | took up that which remained pieces that remained over, | over of the broken pieces, seven 9 seven baskets. And they were |38 baskets full. And they that did about four thousand: and he | eat were four thousand men, sent them away. | beside women and children. [Footnote 1: Gr. _loaves_.] [Footnote a: Observe how carefully he keeps away from the territory ruled by Herod Antipas. The tetrarch Philip, who governed the districts east of the Lake of Galilee and of the upper Jordan, was a better man than Antipas, and moreover had no cause to feel uneasy about Jesus.] [Footnote b: It is to be noted that Mark and Matthew give the feeding of the five thousand and of the four thousand. Mark and Matthew likewise report Jesus as referring to both incidents (Mark 8:19-20 = Matt. 16:9-10). Hence, it is hard to think of a mere confusion in the use of the data. There is no real reason why both incidents could not be true.] § 80. THE BRIEF VISIT TO MAGADAN (DALMANUTHA) IN GALILEE AND THE SHARP ATTACK BY THE PHARISEES AND THE SADDUCEES (NOTE THEIR APPEARANCE NOW AGAINST JESUS) Mark 8:10-12 |Matt. 15:39-16:4 | 10 And straightway he entered into|39 And he sent away the the boat with his disciples, | multitudes, and entered into and came into the parts of | the boat, and came into the Dalmanutha. | borders of Magadan.[a] 11 And the Pharisees came forth,| 1 And the Pharisees and began to question with him, | Sadducees came, and tempting seeking of him a sign from | him[b] asked him to shew them a heaven, tempting him. | 2 sign from heaven. But he | answered and said unto them, | [1]When it is evening, ye say, | _It will be_ fair weather: for | 3 the heaven is red. And in the | morning, _It will be_ foul | weather to-day: for the heaven | is red and lowring. Ye know how 12 And he | to discern the face of the sighed deeply in his spirit, | heaven; but ye cannot _discern_ and saith, Why doth this | 4 the signs of the times. An evil generation seek a sign? verily | and adulterous generation I say unto you, There shall no | seeketh after a sign; and there sign be given unto this | shall no sign be given unto it, generation. | but the sign of Jonah [_see | Jonah 3:4_]. And he left them, | and departed. [Footnote 1: The following words, to the end of ver. 3, are omitted by some of the most ancient and other important authorities.] [Footnote a: The situation of Magadan was unknown to some early students or copyists, as it is to us, and so they changed it to the familiar Magdala, found in our common texts.] [Footnote b: The moment he returns to Galilee the Jewish leaders begin to attack him.] § 81. THE FOURTH RETIREMENT TO BETHSAIDA JULIAS IN THE TETRARCHY OF HEROD PHILIP WITH SHARP REBUKE OF THE DULNESS OF THE DISCIPLES ON THE WAY ACROSS AND THE HEALING OF A BLIND MAN IN BETHSAIDA Mark 8:13-26 |Matt. 16:5-12 | 13 And | he left them, and again | entering into _the boat_ | departed to the other side. | 14 And they forgot to take | 5 And the disciples came to the bread; and they had not in the | other side and forgot to take boat with them more than one | 6 [1]bread. And Jesus said unto 15 loaf. And he charged them, | them, Take heed and beware of saying, Take heed, beware of | the leaven of the Pharisees and the leaven of the Pharisees and| 7 Sadducees. And they reasoned 16 the leaven of Herod. And they | among themselves, saying, [2]We reasoned one with another, | 8 took no [1]bread. And Jesus 17 [4]saying. [5]We have no bread.| perceiving it said, O ye of And Jesus perceiving it saith | little faith, why reason ye unto them, Why reason ye, | among yourselves, because ye because ye have no bread? do ye| 9 have no [1]bread? Do ye not yet not yet perceive, neither | perceive, neither remember the understand? have ye your heart | five loaves of the five 18 hardened? Having eyes, see ye | thousand, and how many not? and having ears, hear ye |10 [3]baskets ye took up? Neither not? and do ye not remember | the seven loaves of the four 19 [_see Jer. 5:21; Ezek. 12:2_]? | thousand, and how many When I brake the five loaves |11 [3]baskets ye took up? How is among the five thousand, how | it that ye do not perceive that many [6]baskets full of broken | I spake not to you concerning pieces took ye up? They say | [1]bread? But beware of the 20 unto him, Twelve. And when the | leaven of the Pharisees and seven among the four thousand, |12 Sadducees. Then understood they how many [6]basketfuls of | how that he bade them not broken pieces took ye up? And | beware of the leaven of 21 they say unto him, Seven. And | [1]bread, but of the teaching he said unto them, Do ye not | of the Pharisees and Sadducees. yet understand? 22 And they come unto Bethsaida.[a] And they bring to him a blind 23 man, and beseech him to touch him. And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, 24 Seest thou aught? And he looked up, and said, I see men; for I 25 behold _them_ as trees, walking. Then again he laid his hands upon his eyes; and he looked stedfastly, and was restored, and saw all 26 things clearly. And he sent him away to his home, saying, Do not even enter into the village. [Footnote 1: Gr. _loaves_.] [Footnote 2: Or, It is _because we took no bread_.] [Footnote 3: _Basket_ in ver. 9 and 10 represents different Greek words.] [Footnote 4: Some ancient authorities read _because they had no bread_.] [Footnote 5: Or, It is _because we have no bread_.] [Footnote 6: _Basket_ in ver. 19 and 20 represents different Greek words.] [Footnote a: Jesus goes on to the region of Cæsarea Philippi on Mount Hermon, where no hostility had been aroused, and he could quietly instruct the Twelve. He probably remained in that vicinity several months, as this whole period of retirement lasted six months. He was near Bethsaida Julias in the First Retirement and now he stops here again on his way to Cæsarea Philippi. Each of the four retirements is into heathen territory (Ituræa twice, Phoenicia, Decapolis), where Greek influence prevails, and where the Greek language is dominant.] § 82. NEAR CÆSAREA PHILIPPI JESUS TESTS THE FAITH OF THE TWELVE IN HIS MESSIAHSHIP Mark 8:27-30 |Matt. 16:13-20 |Luke 9:18-21 | | 27 And Jesus went |13 Now when Jesus |18 And it came to forth, and his | came into the parts | pass, as he was disciples, into the | of Cæsarea Philippi,| praying alone, the villages of Cæsarea | he asked his | disciples were Philippi: and in the| disciples, saying, | with him: and he way he asked his | Who do men say | asked them, disciples, saying | [1]that the Son of | saying, Who do the unto them, Who do |14 man is? And they | multitudes say men say that I am? | said, Some _say_ |19 that I am? And 28 And they told him, | John the Baptist; | they answering saying, John the | some, Elijah: and | said, John the Baptist: and others,| others, Jeremiah, or| Baptist; but Elijah: but others, | one of the prophets.| others _say_, One of the prophets.|15 He saith unto them, | Elijah; and 29 And he asked them, | But who say ye that | others, that one But who say ye that |16 I am? And Simon | of the old I am? Peter | Peter answered and | prophets is risen answereth and saith | said, Thou art the |20 again. And he said unto him, Thou art | Christ,[a] the Son | unto them, But who the Christ. | of the living God. | say ye that I am? |17 And Jesus answered | And Peter | and said unto him, | answering said, | Blessed art thou, | The Christ of God. | Simon Bar-Jonah: for| | flesh and blood hath| | not revealed it unto| | thee, but my Father | | which is in heaven. | |18 And I also say unto | | thee, that thou art | | [2]Peter, and upon | | this [3]rock I will | | build[b] my church | | [_see Ps. 89:4, 26, | | 38, 48_]; and the | | gates of Hades shall| | not prevail against | |19 it. I will give unto| | thee the keys of the| | kingdom of heaven: | | and whatsoever thou | | shalt bind on earth | | shall be bound in | | heaven: and | | whatsoever thou | | shalt loose on earth| | shall be loosed in | |20 heaven. Then charged|21 But he charged 30 And he | he the disciples | them, and charged them that | that they should | commanded _them_ they should tell no | tell no man that he | to tell this to no man of him. | was the Christ. | man; [Footnote 1: Many ancient authorities read _that I the Son of man am_. See Mark 8:27; Luke 9:18.] [Footnote 2: Gr. _Petros_.] [Footnote 3: Gr. _petra_.] [Footnote a: Some understand ver. 16f. as showing that they had never before believed him to be the Messiah, and so hold that the other Gospels here utterly conflict with John, who represents the first disciples (§§ 28, 35) as believing Jesus to be the Messiah. But it is easy to suppose that their early faith in his Messiahship was shaken by his continued failure to gather armies and set up the expected temporal kingdom, and while still believing him to have a divine mission they had questioned whether he was the Messiah, as John the Baptist did in prison (§ 57). Observe that in Matthew and Luke he long before this time distinctively _implied_ that he was the Messiah, in response to the Forerunner's inquiries (§ 57). Besides, at the Baptism and the Temptation, the Synoptic Gospels represent Jesus as the Son of God.] [Footnote b: It is interesting to note that the imagery employed by Jesus here all appears in Ps. 89, a Messianic Psalm built on 2 Sam. 7. Thus note "build" in Ps. 89:4, "rock" in 89:26, "anointed" in 89:38, "the power of Sheol" in 89:48, and the Psalm discusses the perpetuity of the Davidic throne (Kingdom). Jesus applies this imagery to the spiritual Kingdom that He is building.] § 83. JESUS DISTINCTLY FORETELLS THAT HE, THE MESSIAH, WILL BE REJECTED AND KILLED, AND WILL RISE THE THIRD DAY Mark 8:31-37 |Matt. 16:21-26 |Luke 9:22-25 | | |21 From that time | 31 And he began to | began [1]Jesus to | teach them, that the| shew unto his | Son of man must | disciples, how that |22 saying, The Son of suffer many things, | he must go unto | man must suffer and be rejected by | Jerusalem, and | many things, and the elders, and the | suffer many things | be rejected of the chief priests, and | of the elders and | elders and chief the scribes, and be | chief priests and | priests and killed, and after | scribes, and be | scribes, and be three days rise | killed, and the | killed, and the 32 again. And he spake | third day be raised | third day be the saying openly. | up. | raised up. And Peter took him, |22 And Peter took | and began to rebuke | him, and began to | 33 him. But he turning | rebuke him, saying, | about, and seeing | [2]Be it far from | his disciples, | thee, Lord: this | rebuked Peter, and | shall never be unto | saith, Get thee |23 thee. But he turned,| behind me, Satan: | and said unto Peter,| for thou mindest not| Get thee behind me, | the things of God, | Satan: thou art a | but the things of | stumbling-block unto| 34 men. And he called | me: for thou mindest| unto him the | not the things of | multitude with his | God, but the things | disciples, and said |24 of men. Then said |23 And he | Jesus unto his | said unto all, If unto them, If any | disciples, If any | any man would come man would come after| man would come after| after me, let him me, let him deny | me, let him deny | deny himself, and himself, and take up| himself, and take up| take up his cross his cross, and | his cross, and | daily, and follow 35 follow me. For |25 follow me. For |24 me. For whosoever whosoever would save| whosoever would save| would save his his [3]life shall | his [3]life shall | [3]life shall lose lose it; and | lose it: and | it; but whosoever whosoever shall lose| whosoever shall lose| shall lose his his [3]life for my | his [3]life for my | [3]life for my sake and the | sake shall find it. | sake, the same gospel's shall save | |25 shall save it. For 36 it. For what doth it|26 For what shall a man| what is a man profit a man, to | be profited, if he | profited, if he gain the whole | shall gain the whole| gain the whole world, and forfeit | world, and forfeit | world, and lose or 37 his [3]life? For | his [3]life? or what| forfeit his own what should a man | shall a man give in | self? give in exchange for| exchange for his | his [3]life? | [3]life? | [Footnote 1: Some ancient authorities read _Jesus Christ_.] [Footnote 2: Or, God _have mercy on thee_.] [Footnote 3: Or, _soul_.] § 84. THE COMING OF THE SON OF MAN IN THAT GENERATION Mark 8:38-9:1 |Matt. 16:27-28 |Luke 9:26-27 | | 38 For whosoever | |26 For whosoever shall be ashamed of | | shall be ashamed me and of my words | | of me and of my in this adulterous |27 For the Son of man | words, of him and sinful | shall come in the | shall the Son of generation, the Son | glory of his Father | man be ashamed, of man also shall be| with his angels; | when he cometh in ashamed of him, when| and then shall | his own glory, and he cometh in the | he render unto every| _the glory_ of the glory of his Father | man according to | Father, and of the with the holy | his [1]deeds [_see | holy angels. 1 angels. And he said | Ps. 62:12; Prov. |27 But I unto them, Verily I |28 24:12_]. Verily I | tell you of a say unto you, There | say unto you, There | truth, There be be some here of them| be some of them that| some of them that that stand _by_, | stand here, which | stand here, which which shall in no | shall in no wise | shall in no wise wise taste of death,| taste of death, till| taste of death, till they see the | they see the Son of | till they see the kingdom of God come | man coming in his | kingdom of God. with power. | kingdom. | [Footnote 1: Gr. _doing_.] § 85. THE TRANSFIGURATION OF JESUS ON A MOUNTAIN (PROBABLY HERMON[a]) NEAR CÆESAREA PHILIPPI Mark 9:2-8 |Matt. 17:1-8 |Luke 9:28-36 | | 2 And after six days| 1 And after six days|28 And it came to Jesus taketh with | Jesus taketh with | pass about eight him Peter, and | him Peter, and | days after these James, and John, and| James, and John his | sayings, he took bringeth them up | brother, and | with him Peter and into a high mountain| bringeth them up | John and James, apart by themselves:| into a high mountain| and went up into and he was | 2 apart: and he was | the mountain to transfigured before | transfigured before |29 pray. And as he 3 them: and his | them: and his face | was praying, the garments became | did shine as the | fashion of his glistering, | sun, and his | countenance was exceeding white; so | garments became | altered, and his as no fuller on | white as the light. | raiment _became_ earth can whiten | 3 And behold, there | white _and_ 4 them. And there | appeared unto them |30 dazzling. And appeared unto them | Moses and Elijah | behold, there Elijah with Moses: | talking with him. | talked with him and they were | | two men, which talking with Jesus. | | were Moses and | |31 Elijah; who | | appeared in glory, | | and spake of his | | [2]decease which | | he was about to | | accomplish at | |32 Jerusalem. Now | | Peter and they | | that were with | | him, were heavy | | with sleep: but | | [3]when they were | | fully awake, they | | saw his glory, and 5 And Peter | 4 And Peter | the two men that answereth and saith | answered, and said | stood with him. to Jesus, Rabbi, it | unto Jesus, Lord, it|33 And it came to is good for us to | is good for us to be| pass, as they were be here: and let us | here: if thou wilt, | parting from him, make three | I will make three | Peter said unto [1]tabernacles,[b] | [1]tabernacles; one | Jesus, Master, it one for thee, and | for thee, and one | is good for us to one for Moses, and | for Moses, and one | be here: and let 6 one for Elijah. For | for Elijah. | us make three he wist not what to | 5 While he was yet | [1]tabernacles; answer; for they | speaking, behold, a | one for thee, and became sore afraid. | bright cloud | one for Moses, and 7 And there came a | overshadowed them: | one for Elijah: cloud overshadowing | and behold, a voice | not knowing what them: and there came| out of the cloud, |34 he said. And while a voice out of the | saying, This is my | he said these cloud, This is my | beloved Son, in whom| things, there came beloved Son: hear ye| I am well pleased; | a cloud, and him [_see Deut. | 6 hear ye him. And | overshadowed them: 18:15; Isa. 42:1; | when the disciples | and they feared as Ps. 2:7_].[c] | heard it, they fell | they entered into | on their face, and |35 the cloud. And a | were sore afraid. | voice came out of | 7 And Jesus came and | the cloud, saying, | touched them and | This is [4]my Son, 8 And | said, Arise, and be | my chosen: hear ye suddenly looking | 8 not afraid. And | him. round about, they | lifting up their |36 And when the saw no one any more,| eyes, they saw no | voice [5]came, save Jesus only with| one, save Jesus | Jesus was found themselves. | only. | alone. [Footnote 1: Or, _booths_.] [Footnote 2: Or, _departure_.] [Footnote 3: Or, _having remained awake_.] [Footnote 4: Many ancient authorities read _my beloved Son_. See Matt. 17:5; Mark 9:7.] [Footnote 5: Or, _was past_.] [Footnote a: The tradition which places the Transfiguration on Mount Tabor is beyond question false.] [Footnote b: Probably not long before the feast of tabernacles (near end of September) and Peter may have meant that they celebrate the feast on the mountains instead of going to Jerusalem.] [Footnote c: See § 24 for similar language at the Baptism of Jesus.] § 86. THE PUZZLE OF THE THREE DISCIPLES ABOUT THE RESURRECTION AND ABOUT ELIJAH ON THEIR WAY DOWN THE MOUNTAIN Mark 9:9-13 |Matt. 17:9-13 |Luke 9:36 | | 9 And as they were | 9 And as they were | coming down from the| coming down from the| mountain, he charged| mountain, Jesus | them that they | commanded them, |36 And they held should tell no man | saying, Tell the | their peace, and what things they had| vision to no man, | told no man in seen, save when the | until the Son of man| those days any of Son of man should | be risen from the | the things which have risen again |10 dead. And his | they had seen. 10 from the dead. And | disciples asked him,| they kept the | saying, Why then say| saying, questioning | the scribes that | among themselves | Elijah must first | what the rising | come [_see Mal. | again from the dead |11 4:5-6_]? And he | 11 should mean. And | answered and said, | they asked him, | Elijah indeed | saying, [1]The | cometh, and shall | scribes say that | restore all things: | Elijah must first |12 but I say unto you, | 12 come. And he said | that Elijah is come | unto them, Elijah | already,[a] and they| indeed cometh first,| knew him not, but | and restoreth all | did unto him | things: and how is | whatsoever they | it written of the | listed [_see 1 Kings| Son of man, that he | 19:2, 10_]. Even so | should suffer many | shall the Son of man| things and be set at| also suffer of them.| 13 nought? But I say |13 Then understood the | unto you, that | disciples that he | Elijah is come, and | spake unto them of | they have also done | John the Baptist. | unto him whatsoever | | they listed, even as| | it is written of | | him. | | [Footnote 1: Or, How is it _that the scribes say ... come?_] [Footnote a: The Baptist's disclaimer about being Elijah (John 1:21) means only that he was not Elijah in person come back to earth according to popular expectation.] § 87. THE DEMONIAC BOY, WHOM THE DISCIPLES COULD NOT HEAL In the region of Cæsarea Philippi Mark 9:14-29 |Matt. 17:14-20 |Luke 9:37-43 | | 14 And when they came| | to the disciples, | | they saw a great | | multitude about | | them, and scribes | | questioning with | | 15 them. And | |37 And it came to straightway all the | | pass, on the next multitude, when they| | day, when they saw him, were | | were come down greatly amazed, and | | from the mountain, running to him |14 And when they | a great multitude 16 saluted him. And he | were come to the | met him. asked them, What | multitude, there | question ye with | came to him a man, |38 And 17 them? And one of the| kneeling to him, and| behold, a man from multitude answered |15 saying, Lord, have | the multitude him, [3]Master, I | mercy on my son: for| cried, saying, brought unto thee my| he is epileptic, and| [3]Master, I son, which hath a | suffereth | beseech thee to 18 dumb spirit; and | grievously: for | look upon my son; wheresoever it | oft-times he falleth| for he is mine taketh him, it | into the fire, and |39 only child: and [4]dasheth him down:| oft-times into the | behold, a spirit and he foameth, and |16 water. And I brought| taketh him, and he grindeth his teeth, | him to thy | suddenly crieth and pineth away: and| disciples, and they | out; and it I spake to thy | could not cure him. | [9]teareth him that disciples that they | | he foameth, and it should cast it out; | | hardly departeth and they were not | | from him, bruising 19 able. And he |17 And Jesus answered |40 him sorely. And I answereth them and | and said, O | besought thy saith, O faithless | faithless and | disciples to cast generation, how long| perverse generation,| it out; and they shall I be with you?| how long shall I be |41 could not. And how long shall I | with you? how long | Jesus answered and bear with you? bring| shall I bear with | said, O faithless 20 him unto me. And | you? bring him | and perverse they brought him | hither to me. | generation, how unto him: and when | | long shall I be he saw him, | | with you, and bear straightway the | | with you? bring spirit [5]tare him | |42 hither thy son. And grievously; and he | | as he was yet a fell on the ground, | | coming, the and wallowed | | [1]devil 21 foaming. And he | | [10]dashed him asked his father, | | down, and [5]tare How long time is it | | _him_ grievously. since this hath come| | unto him? And he | | said, From a child. | | 22 And oft-times it | | hath cast him both | | into the fire and | | into the waters, to | | destroy him: but if | | thou canst do | | anything, have | | compassion on us, | | 23 and help us. And | | Jesus said unto him,| | If thou canst! All | | things are possible | | to him that | | believeth. | | 24 Straightway the | | father of the child | | cried out, and | | said[6], I believe; | | help thou mine | | 25 unbelief. And when | | Jesus saw that a | | multitude came | | running together, he| | rebuked the unclean |18 And Jesus rebuked | But Jesus rebuked spirit, saying unto | him; and the | the unclean him, Thou dumb and | [1]devil went out | spirit, and healed deaf spirit, I | from him: and the | the boy, and gave command thee, come | boy was cured from | him back to his out of him, and | that hour. |43 father. And they enter no more into | | were all 26 him. And having | | astonished at the cried out, and | | majesty of God. [5]torn him much, he| | came out: and _the | | child_ became as one| | dead; insomuch that | | the more part said, | | 27 He is dead. But | | Jesus took him by | | the hand, and raised| | him up; and he | | 28 arose. And when he | | was come into the |19 Then came | house, his disciples| the disciples to | asked him privately,| Jesus apart, and | [7]_saying_, We | said, Why could not | could not cast it |20 we cast it out? And | 29 out. And he said | he saith unto them, | unto them, This kind| Because of your | can come out by | little faith: for | nothing, save by | verily I say unto | prayer.[8] | you, If ye have | | faith as a grain of | | mustard seed, ye | | shall say unto this | | mountain, Remove | | hence to yonder | | place; and it shall | | remove; and nothing | | shall be impossible | | unto you.[2] | [Footnote 1: Gr. _demon_.] [Footnote 2: Many authorities, some ancient, insert ver. 21 _But this kind goeth not out save by prayer and fasting._ See Mark 9:29.] [Footnote 3: Or, _Teacher_.] [Footnote 4: Or, _rendeth him_.] [Footnote 5: Or, _convulsed_.] [Footnote 6: Many ancient authorities add _with tears_.] [Footnote 7: Or, How is it _that we could not cast it out?_] [Footnote 8: Many ancient authorities add _and fasting_.] [Footnote 9: Or, _convulseth_.] [Footnote 10: Or, _rent him_.] § 88. RETURNING PRIVATELY THROUGH GALILEE, HE AGAIN FORETELLS HIS DEATH AND RESURRECTION Mark 9:30-32 |Matt. 17:22-23 |Luke 9:43-45 | | 30 And they went | |43 But while all forth from thence, | | were marvelling at and passed through | | all the things Galilee; and he | | which he did, he would not that any | | said unto his man should know it. |22 And while they |44 disciples, Let 31 For he taught his | [1]abode in Galilee,| these words sink disciples, and said | Jesus said unto | into your ears: unto them, The Son | them, The Son of man| for the Son of man of man is delivered | shall be delivered | shall be delivered up into the hands of| up into the hands of| up into the hands men, and they shall |23 men; and they shall | of men. kill him; and when | kill him, and the | he is killed, after | third day he shall | three days he shall | be raised up. And | 32 rise again. But they| they were exceeding |45 But they understood not the | sorry. | understood not saying, | | this saying, and | | it was concealed | | from them, that | | they should not | | perceive it: and and were | | they were afraid afraid to ask him. | | to ask him about | | this saying. | | [Footnote 1: Some ancient authorities read _were gathering themselves together_.] _The season of retirement from Galilee is now ended (§§ 72-88). The remaining events at this time (§§ 89-95) probably occupied only a few days._ § 89. JESUS, THE MESSIAH, PAYS THE HALF-SHEKEL FOR THE TEMPLE Capernaum Matt. 17:24-27 24 And when they were come to Capernaum, they that received the [1]half-shekel came to Peter, and said, Doth not your [2]master 25 pay the [1]half-shekel [_see Ex. 30:11-15_]? He saith, Yea. And when he came into the house, Jesus spake first to him, saying, What thinkest thou, Simon? the kings of the earth, from whom do they receive toll or tribute? from their sons, or from strangers? 26 And when he said, From strangers, Jesus said unto him, Therefore 27 the sons are free. But, lest we cause them to stumble, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a [3]shekel: that take, and give unto them for me and thee. [Footnote 1: Gr. _didrachma_.] [Footnote 2: Or, _teacher_.] [Footnote 3: Gr. _stater_.] § 90. THE TWELVE CONTEND AS TO WHO SHALL BE THE GREATEST UNDER THE MESSIAH'S REIGN. HIS SUBJECTS MUST BE CHILDLIKE Capernaum Mark 9:33-37 |Matt. 18:1-5 |Luke 9:46-48 | | 33 And they came to | 1 In that hour came |46 And there arose Capernaum: and when | the disciples unto | a reasoning among he was in the house | Jesus, saying, Who | them, which of he asked them, What | then is [1]greatest | them should be were ye reasoning in| in the kingdom of | [1]greatest. 34 the way? But they | heaven? | held their peace: | | for they had | | disputed one with | | another in the way, | | who _was_ the | 2 And he |47 But 35 [1]greatest. And he | called to him a | when Jesus saw the sat down, and called| little child, and | reasoning of their the twelve; and he | set him in the midst| heart, he took a saith unto them, If | 3 of them, and said, | little child, and any man would be | Verily I say unto | set him by his first, he shall be | you, Except ye turn,|48 side, and said last of all, and | and become as little| unto them, 36 minister of all. And| children, ye shall | he took a little | in no wise enter | child, and set him | into the kingdom of | in the midst of | 4 heaven. Whosoever | them: and taking him| therefore shall | in his arms, he said| humble himself as | unto them, | this little child, | | the same is the | | [1]greatest in the | | kingdom of heaven. | 37 Whosoever shall | 5 And whoso shall | Whosoever shall receive one of such | receive one such | receive this little children in | little child in my | little child in my my name, receiveth | name receiveth me: | name receiveth me: me: and whosoever | | and whosoever receiveth me, | | shall receive me receiveth not me, | | receiveth him that but him that sent | | sent me: for he me. | | that is [2]least | | among you all, the | | same is great. [Footnote 1: Gr. _greater_.] [Footnote 2: Gr. _lesser_.] § 91. THE MISTAKEN ZEAL OF THE APOSTLE JOHN REBUKED BY JESUS IN PERTINENT PARABLES Capernaum Mark 9:38-50 |Matt. 18:6-14 |Luke 9:49-50 | | 38 John said unto | |49 And John answered him, [7]Master, we | | and said, Master, saw one casting out | | we saw one casting [8]devils in thy | | out [8]devils in name: and we forbade| | thy name; and we him, because he | | forbade him, 39 followed not us. But| | because he Jesus said, Forbid | | followeth not with him not: for there | |50 us. But Jesus said is no man which | | unto him, Forbid shall do a [9]mighty| | _him_ not: for he work in my name, and| | that is not be able quickly to | | against you is for speak evil of me. | | you. 40 For he that is not | against us is for | 41 us. For whosoever | shall give you a cup| of water to drink, | [10]because ye are | Christ's, verily I | say unto you, he shall in no | 42 wise lose his reward. And | whosoever shall cause one of | 6 but whoso shall cause one of these little ones that believe | these little ones which believe [11]on me to stumble, it were | on me to stumble, it is better for him if [2]a great | profitable for him that [2]a millstone were hanged about his| great millstone should be neck, and he were cast into the| hanged about his neck, and sea. | _that_ he should be sunk in the | 7 depth of the sea. Woe unto the | world because of occasions of | stumbling! for it must needs be | that the occasions come; but | woe to that man through whom | 8 the occasion cometh! And if thy 43 And if thy hand cause thee| hand or thy foot causeth thee to stumble, cut it off: it is | to stumble, cut it off, and good for thee to enter into | cast it from thee: it is good life maimed, rather than having| for thee to enter into life thy two hands to go into | maimed or halt, rather than [12]hell, into the unquenchable| having two hands or two feet to 45 fire.[13] And if thy foot cause| be cast into the eternal fire. thee to stumble, cut it off: it| is good for thee to enter into | life halt, rather than having | thy two feet to be cast into | 47 [12]hell. And if thine eye | 9 And if thine eye causeth thee cause thee to stumble, cast it | to stumble, pluck it out, and out: it is good for thee to | cast it from thee: it is good enter into the kingdom of God | for thee to enter life with one with one eye, rather than | eye, rather than having two having two eyes to be cast into| eyes to be cast into the 48 [12]hell; where their worm | [3]hell of fire. dieth not, and the fire is not |10 See that ye despise not one of quenched [_see Isa. 66:24_]. | these little ones; for I say 49 For every one shall be salted | unto you, that in heaven their with fire[14] [_see Lev. | angels do always behold the 50 2:13_]. Salt is good: but if | face of my Father which is in the salt have lost its |12 heaven.[4] How think ye? if any saltness, wherewith will ye | man have a hundred sheep,[a] season it? Have salt in | and one of them be gone astray, yourselves, and be at peace one| doth he not leave the ninety with another. | and nine, and go unto the | mountains, and seek that which 13 goeth astray? And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have 14 not gone astray. Even so it is not [5]the will of [6]your Father which is in heaven, that one of these little ones should perish. [Footnote 1: Gr. _greater_.] [Footnote 2: Gr. _a millstone turned by an ass_.] [Footnote 3: Gr. _Gehenna of fire_.] [Footnote 4: Many authorities, some ancient, insert ver. 11 _For the Son of man came to save that which was lost._ See Luke 19:10.] [Footnote 5: Gr. _a thing willed before your father_.] [Footnote 6: Some ancient authorities read _my_.] [Footnote 7: Or, _Teacher_.] [Footnote 8: Gr. _demons_.] [Footnote 9: Gr. _power_.] [Footnote 10: Gr. _in name that ye are_.] [Footnote 11: Many ancient authorities omit _on me_.] [Footnote 12: Gr. _Gehenna_.] [Footnote 13: Ver. 44 and 46 (which are identical with ver. 48) are omitted by the best ancient authorities.] [Footnote 14: Many ancient authorities add _and every sacrifice shall be salted with salt_. See Lev. 2:13.] [Footnote 15: Gr. _lesser_.] [Footnote a: Parable of the Lost Sheep.] § 92. RIGHT TREATMENT OF A BROTHER WHO HAS SINNED AGAINST ONE, AND DUTY OF PATIENTLY FORGIVING A BROTHER (PARABLE OF THE UNMERCIFUL SERVANT) Matt. 18:15-35 15 And if thy brother sin [1]against thee, go, shew him his fault between thee and him alone: if he hear thee, thou hast gained thy 16 brother. But if he hear _thee_ not, take with thee one or two more, that at the mouth of two witnesses or three every word may 17 be established [_see Deut. 19:15_]. And if he refuse to hear them, tell it unto the [2]church: and if he refuse to hear the [2]church 18 also, let him be unto thee as the Gentile and the publican. Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven: and what things soever ye shall loose on earth 19 shall be loosed in heaven. Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, 20 it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. 21 Then came Peter, and said to him, Lord, how oft shall my brother 22 sin against me, and I forgive him? until seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until 23 [3]seventy times seven. Therefore is the kingdom of heaven likened[a] unto a certain king, which would make a reckoning with 24 his [4]servants. And when he had begun to reckon, one was brought 25 unto him, which owed him ten thousand [5]talents. But forasmuch as he had not _wherewith_ to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be 26 made. The [6]servant therefore fell down and worshipped him, 27 saying, Lord, have patience with me, and I will pay thee all. And the lord of that [6]servant, being moved with compassion, released 28 him, and forgave him the [7]debt. But that [6]servant went out, and found one of his fellow-servants, which owed him a hundred [8]pence: and he laid hold on him, and took _him_ by the throat, 29 saying, Pay what thou owest. So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. 30 And he would not: but went and cast him into prison, till he 31 should pay that which was due. So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto 32 their lord all that was done. Then his lord called him unto him, and saith unto him, Thou wicked [6]servant, I forgave thee all 33 that debt, because thou besoughtest me: shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on 34 thee?[b] And his lord was wroth, and delivered him to the 35 tormentors, till he should pay all that was due. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. [Footnote 1: Some ancient authorities omit _against thee_.] [Footnote 2: Or, _congregation_.] [Footnote 3: Or, _seventy times and seven_.] [Footnote 4: Gr. _bondservants_.] [Footnote 5: This talent was probably worth about $1200.] [Footnote 6: Gr. _bondservant_.] [Footnote 7: Or, _loan_.] [Footnote 8: The word in the Greek denotes a coin worth about seventeen cents.] [Footnote a: Parable of the Unforgiving Servant.] [Footnote b: The king forgave the servant $1,200,000; the servant refused to forgive $17. We might say in round numbers, a million, and ten dollars.] § 93. THE MESSIAH'S FOLLOWERS MUST GIVE UP EVERYTHING FOR HIS SERVICE Matt. 8:19-22 |Luke 9:57-62 | 19 And there came [1]a scribe, |57 And as they went in the way, a and said unto him, [2]Master, I| certain man said unto him, I will follow thee whithersoever | will follow thee whithersoever 20 thou goest. And Jesus saith |58 thou goest. And Jesus said unto unto him, The foxes have holes,| him, The foxes have holes, and and the birds of the heaven | the birds of the heaven _have_ _have_ [3]nests; but the Son of| [3]nests; but the Son of man man hath not where to lay his | hath not where to lay his head. 21 head. And another of the |59 And he said unto another, disciples saith unto him, Lord,| Follow me. But he said, Lord, suffer me first to go and bury | suffer me first to go and bury 22 my father. But Jesus saith unto|60 my father. But he said unto him, Follow me; and leave the | him, Leave the dead to bury dead to bury their own dead. | their own dead; but go thou and | publish abroad the kingdom of |61 God. And another also said, I | will follow thee, Lord; but | first suffer me to bid farewell | to them that are at my house. |62 But Jesus said unto him, No man, | having put his hand to the | plough, and looking back, is fit | for the kingdom of God. [Footnote 1: Gr. _one scribe_.] [Footnote 2: Or, _Teacher_.] [Footnote 3: Gr. _lodging-places_.] § 94. THE UNBELIEVING BROTHERS OF JESUS COUNSEL HIM TO EXHIBIT HIMSELF IN JUDEA, AND HE REJECTS THE ADVICE John 7:2-9 2 Now the feast of the Jews, the feast of tabernacles, was at hand. 3 His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou 4 doest. For no man doeth anything in secret, [1]and himself seeketh to be known openly. If thou doest these things, manifest thyself 5 to the world. For even his brethren did not believe on him. Jesus 6 therefore saith unto them, My time is not yet come; but your time 7 is alway ready. The world cannot hate you; but me it hateth, 8 because I testify of it, that its works are evil. Go ye up unto the feast: I go not up [2]yet unto this feast; because my time is 9 not yet fulfilled. And having said these things unto them, he abode _still_ in Galilee. [Footnote 1: Some ancient authorities read _and seeketh it to be known openly_.] [Footnote 2: Many ancient authorities omit _yet_.] § 95. HE GOES PRIVATELY TO JERUSALEM THROUGH SAMARIA Luke 9:51-56 |John 7:10 | 51 And it came to pass, when |10 But when his brethren were the days [1]were well-nigh come| gone up unto the feast, then that he should be received up, | went he also up, not publicly, he stedfastly set his face to | but as it were in secret. 52 go to Jerusalem,[a] and sent | messengers before his face: and they went, and entered into a 53 village of the Samaritans, to make ready for him. And they did not receive him, because his face was _as though he were_ going to 54 Jerusalem. And when his disciples James and John saw _this_, they said, Lord, wilt thou that we bid fire to come down from heaven, 55 and consume them[2] [_see 2 Kings 1:10-12_]? But he turned, and 56 rebuked them[3]. And they went to another village. [Footnote 1: Gr. _were being fulfilled_.] [Footnote 2: Many ancient authorities add, _even as Elijah did_.] [Footnote 3: Some ancient authorities add, _and said, Ye know not what manner of spirit ye are of._ Some, but fewer, add also _For the Son of man came not to destroy men's lives, but to save_ them.] [Footnote a: See note 10 at end of Harmony for the combination of Luke and John and the three journeyings in Luke toward Jerusalem.] PART IX THE LATER JUDEAN MINISTRY (Probably Tabernacles to Dedication, about three months, in A.D. 29 or 28 if Ministry only two and a half years in length) _This ministry is given only by John and Luke. John gives the Jerusalem ministry and Luke that in the country of Judea. §§ 96-111._ § 96. THE COMING OF JESUS TO THE FEAST OF TABERNACLES CREATES INTENSE EXCITEMENT CONCERNING THE MESSIAHSHIP _The attempt of the rulers (the Jews, the chief priests, and Pharisees) to arrest him. Division of sentiment in the Galilean multitude at the feast. Impressions of the Jerusalem populace and the Roman officers and of Nicodemus._ John 7:11-52 11 The Jews therefore sought him at the feast, and said, Where is 12 he? And there was much murmuring among the multitudes concerning him: some said, He is a good man; others said, Not so, but he 13 leadeth the multitude astray. Howbeit no man spake openly of him for fear of the Jews. 14 But when it was now the midst of the feast Jesus went up into the 15 temple, and taught. The Jews therefore marvelled, saying, How 16 knoweth this man letters, having never learned? Jesus therefore answered them, and said, My teaching is not mine, but his that 17 sent me. If any man willeth to do his will, he shall know of the teaching, whether it be of God, or _whether_ I speak from myself. 18 He that speaketh from himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is true, and no 19 unrighteousness is in him. Did not Moses give you the law, and 20 _yet_ none of you doeth the law? Why seek ye to kill me? The multitude answered, Thou hast a [1]devil: who seeketh to kill 21 thee? Jesus answered and said unto them, I did one work, and ye 22 all [2]marvel. For this cause hath Moses given you circumcision (not that it is of Moses, but of the fathers); and on the sabbath 23 ye circumcise a man [_see Gen. 17:9-14; Lev. 12:1-3_]. If a man receiveth circumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every 24 whit whole on the sabbath? Judge not according to appearance, but judge righteous judgement. 25 Some therefore of them of Jerusalem said, Is not this he whom 26 they seek to kill? And lo, he speaketh openly, and they say nothing unto him. Can it be that the rulers indeed know that this is the 27 Christ? Howbeit we know this man whence he is: but when the Christ 28 cometh, no one knoweth whence he is. Jesus therefore cried in the temple, teaching and saying, Ye both know me, and know whence I am; and I am not come of myself, but he that sent me is true, whom 29 ye know not. I know him; because I am from him, and he sent me. 30 They sought therefore to take him: and no man laid his hand on 31 him, because his hour was not yet come. But of the multitude many believed on him; and they said, When the Christ shall come, will 32 he do more signs than those which this man hath done? The Pharisees heard the multitude murmuring these things concerning him; and the chief priests and the Pharisees sent officers to take 33 him. Jesus therefore said, Yet a little while am I with you, and I 34 go unto him that sent me. Ye shall seek me, and shall not find me: 35 and where I am, ye cannot come. The Jews therefore said among themselves, Whither will this man go that we shall not find him? will he go unto the Dispersion [3]among the Greeks, and teach the 36 Greeks? What is this word that he said, Ye shall seek me, and shall not find me: and where I am, ye cannot come? 37 Now on the last day, the great _day_ of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and 38 drink. He that believeth on me, as the scripture hath said, out of 39 his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believed on him were to receive: [4]for the Spirit was not yet _given_; because Jesus was not yet 40 glorified. _Some_ of the multitude therefore, when they heard 41 these words, said, This is of a truth the prophet. Others said, This is the Christ. But some said, What, doth the Christ come out 42 of Galilee? Hath not the scripture said that the Christ cometh of the seed of David, and from Bethlehem [_see 2 Sam. 7:12, 17; 43 Mic. 5:2_], the village where David was? So there arose a division 44 in the multitude because of him. And some of them would have taken him; but no man laid hands on him. 45 The officers therefore came to the chief priests[a] and 46 Pharisees; and they said unto them, Why did ye not bring him? The 47 officers answered, Never man so spake. The Pharisees therefore 48 answered them, Are ye also led astray? Hath any of the rulers 49 believed on him, or of the Pharisees? But this multitude which 50 knoweth not the law are accursed. Nicodemus saith unto them (he 51 that came to him before, being one of them), Doth our law judge a 52 man, except it first hear from himself and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and [5]see that out of Galilee ariseth no prophet. [Footnote 1: Gr. _demon_.] [Footnote 2: Or, _marvel because of this. Moses hath given you circumcision._] [Footnote 3: Gr. _of_.] [Footnote 4: Some ancient authorities read _for the Holy Spirit was not yet given_.] [Footnote 5: Or, _see: for out of Galilee etc._] [Footnote a: The Sanhedrin included both Sadducees (chief priests) and Pharisees. Nicodemus was a member of the Sanhedrin and a Pharisee. Now both parties in the Sanhedrin were united against Jesus and the purpose was to bring Jesus before the Sanhedrin for trial.] § 97. STORY OF AN ADULTERESS BROUGHT TO JESUS FOR JUDGMENT John 7:53 to 8:11[a] 53, 1 [1][And they went every man unto his own house: but Jesus went 2 unto the mount of Olives. And early in the morning he came again into the temple, and all the people came unto him; and he sat 3 down, and taught them. And the scribes and the Pharisees bring a 4 woman taken in adultery; and having set her in the midst, they say unto him, [2]Master, this woman hath been taken in adultery, in 5 the very act. Now in the law Moses commanded us to stone such [_see Lev. 20:10; Deut. 22:22-24_]: what then sayest thou of her? 6 And this they said, [3]tempting him, that they might have _whereof_ to accuse him. But Jesus stooped down, and with his 7 finger wrote on the ground. But when they continued asking him, he lifted up himself, and said unto them, He that is without sin 8 among you, let him first cast a stone at her. And again he stooped 9 down, and with his finger wrote on the ground. And they, when they heard it, went out one by one, beginning from the eldest, _even_ unto the last: and Jesus was left alone, and the woman, where she 10 was, in the midst. And Jesus lifted up himself, and said unto her, 11 Woman, where are they? did no man condemn thee? And she said, No man, Lord. And Jesus said, Neither do I condemn thee: go thy way; from henceforth sin no more.] [Footnote 1: Most of the ancient authorities omit John 7:53-8:11. Those which contain it vary much from each other.] [Footnote 2: Or, _Teacher_.] [Footnote 3: Or, _trying_.] [Footnote a: This paragraph can no longer be considered a part of the Gospel of John, but it is in all probability a true story of Jesus, very likely drawn by early students from the collection of Papias, published about A.D. 140. See Hovey on John (American Comm. on N. T.). Observe that without it § 98 goes right on after § 96.] § 98. AFTER THE FEAST OF TABERNACLES IN THE TEMPLE JESUS ANGERS THE PHARISEES BY CLAIMING TO BE THE LIGHT OF THE WORLD John 8:12-20 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, 13 but shall have the light of life. The Pharisees therefore said unto him, Thou bearest witness of thyself; thy witness is not 14 true. Jesus answered and said unto them, Even if I bear witness of myself, my witness is true; for I know whence I came, and whither 15 I go; but ye know not whence I come, or whither I go. Ye judge 16 after the flesh; I judge no man. Yea and if I judge, my judgement is true; for I am not alone, but I and the Father that sent me. 17 Yea and in your law it is written, that the witness of two men is 18 true [_see Deut. 17:6; 19:15_]. I am he that beareth witness of 19 myself, and the Father that sent me beareth witness of me. They said therefore unto him, Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my 20 Father also. These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour was not yet come. § 99. THE PHARISEES ATTEMPT TO STONE JESUS WHEN HE EXPOSES THEIR SINFULNESS Jerusalem, probably in the Temple John 8:21-59 21 He said therefore again unto them, I go away, and ye shall seek 22 me, and shall die in your sin: whither I go, ye cannot come. The Jews therefore said, Will he kill himself, that he saith, Whither 23 I go, ye cannot come? And he said unto them, Ye are from beneath; 24 I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for except ye believe that [1]I am _he_, ye shall die in your sins. 25 They said therefore unto him, Who art thou? Jesus said unto them, [2]Even that which I have also spoken unto you from the beginning. 26 I have many things to speak and to judge concerning you: howbeit he that sent me is true; and the things which I heard from him, 27 these speak I [3]unto the world. They perceived not that he spake 28 to them of the Father. Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that [4]I am _he_, and _that_ I do nothing of myself, but as the Father taught me, I speak these 29 things. And he that sent me is with me; he hath not left me alone; 30 for I do always the things that are pleasing to him. As he spake these things, many believed on him. 31 Jesus therefore said to those Jews which had believed him, If ye 32 abide in my word, _then_ are ye truly my disciples; and ye shall 33 know the truth, and the truth shall make you free. They answered unto him, We be Abraham's seed, and have never yet been in bondage 34 to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Every one that committeth 35 sin is the bondservant of sin. And the bondservant abideth not in 36 the house for ever: the son abideth for ever. If therefore the Son 37 shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; yet ye seek to kill me, because my word [5]hath 38 not free course in you. I speak the things which I have seen with [6]_my_ Father: and ye also do the things which ye heard from 39 _your_ father. They answered and said unto him, Our Father is Abraham. Jesus saith unto them, If ye [7]were Abraham's children, 40 [8]ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did 41 not Abraham. Ye do the works of your father. They said unto him, We were not born of fornication; we have one Father, _even_ God. 42 Jesus said unto them, If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of 43 myself, but he sent me. Why do ye not [9]understand my speech? 44 _Even_ because ye cannot hear my word. Ye are of _your_ father the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, and [10]stood not in the truth, because there is no truth in him. [11]When he speaketh a lie, he 45 speaketh of his own: for he is a liar, and the father thereof. But 46 because I say the truth, ye believe me not. Which of you 47 convicteth me of sin? If I say truth, why do ye not believe me? He that is of God heareth the words of God: for this cause ye hear 48 _them_ not, because ye are not of God. The Jews answered and said unto him, Say we not well that thou art a Samaritan, and hast a 49 [12]devil? Jesus answered, I have not a [12]devil; but I honour my 50 Father, and ye dishonour me. But I seek not mine own glory: there 51 is one that seeketh and judgeth. Verily, verily, I say unto you, 52 If a man keep my word, he shall never see death. The Jews said unto him, Now we know that thou hast a [12]devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my word, he shall 53 never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou 54 thyself? Jesus answered, If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is 55 your God; and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but 56 I know him, and keep his word. Your father Abraham rejoiced [13]to 57 see my day; and he saw it, and was glad. The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen 58 Abraham? Jesus said unto them, Verily, verily, I say unto you, 59 Before Abraham [14]was, I am. They took up stones therefore to cast at him: but Jesus [15]hid himself, and went out of the temple[16]. [Footnote 1: Or, _I am_.] [Footnote 2: Or, How is it _that I even speak to you at all?_] [Footnote 3: Gr. _into_.] [Footnote 4: Or, _I am_. Or _I am_ he: _and I do_.] [Footnote 5: Or, _hath no place in you_.] [Footnote 6: Or, _the Father: do ye also therefore the things which ye heard from the Father._] [Footnote 7: Gr. _are_.] [Footnote 8: Some ancient authorities read _ye do the works of Abraham_.] [Footnote 9: Or, _know_.] [Footnote 10: Some ancient authorities read _standeth_.] [Footnote 11: Or, _When_ one _speaketh a lie, he speaketh of his own: for his father also is a liar._] [Footnote 12: Gr. _demon_.] [Footnote 13: Or, _that he should see_.] [Footnote 14: Gr. _was born_.] [Footnote 15: Or, _was hidden, and went etc._] [Footnote 16: Many ancient authorities add _and going through the midst of them went his way, and so passed by._] § 100. JESUS HEALS A MAN BORN BLIND WHO OUTWITS THE PHARISEES. THE RULERS FORBID THE RECOGNITION OF JESUS AS THE MESSIAH. THE CONVERSION OF THE HEALED MAN Jerusalem John 9:1-41 1, 2 And as he passed by, he saw a man blind from his birth. And his disciples asked him, saying, Rabbi, who did sin, this man, or his 3 parents, that he should be born blind? Jesus answered, Neither did this man sin, nor his parents: but that the works of God should be 4 made manifest in him. We must work the works of him that sent me, 5 while it is day: the night cometh, when no man can work. When I am 6 in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, [1]and 7 anointed his eyes with the clay, and said unto him, Go, wash in the pool of Siloam (which is by interpretation, Sent). He went 8 away therefore, and washed, and came seeing. The neighbours therefore, and they which saw him aforetime, that he was a beggar, 9 said, Is not this he that sat and begged? Others said, It is he: 10 others said, No, but he is like him. He said, I am _he_. They said 11 therefore unto him, How then were thine eyes opened? He answered, The man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to Siloam, and wash: so I went away and 12 washed, and I received sight. And they said unto him, Where is he? He saith, I know not. 13, 14 They bring to the Pharisees him that aforetime was blind. Now it was the sabbath on the day when Jesus made the clay, and opened 15 his eyes. Again therefore the Pharisees also asked him how he received his sight. And he said unto them, He put clay upon mine 16 eyes, and I washed, and do see. Some therefore of the Pharisees said, This man is not from God, because he keepeth not the sabbath. But others said, How can a man that is a sinner do such 17 signs? And there was a division among them. They say therefore unto the blind man again, What sayest thou of him, in that he 18 opened thine eyes? And he said, He is a prophet. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him 19 that had received his sight, and asked them, saying, Is this your 20 son, who ye say was born blind? how then doth he now see? His parents answered and said, We know that this is our son, and that 21 he was born blind: but how he now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age; he shall 22 speak for himself. These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him _to be_ Christ, he should be put out of the 23 synagogue. Therefore said his parents, He is of age; ask him. So 24 they called the second time the man that was blind, and said unto 25 him, Give glory to God: we know that this man is a sinner. He therefore answered, Whether he be a sinner, I know not: one thing 26 I know, that, whereas I was blind, now I see. They said therefore 27 unto him, What did he to thee? how opened he thine eyes? He answered them, I told you even now, and ye did not hear: wherefore 28 would ye hear it again? would ye also become his disciples? And they reviled him, and said, Thou art his disciple; but we are 29 disciples of Moses. We know that God hath spoken unto Moses: but 30 as for this man, we know not whence he is. The man answered and said unto them, Why, herein is the marvel, that ye know not whence 31 he is, and _yet_ he opened mine eyes. We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, 32 him he heareth. Since the world began it was never heard that any 33 one opened the eyes of a man born blind. If this man were not from 34 God, he could do nothing. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. 35 Jesus heard that they had cast him out; and finding him, he said, 36 Dost thou believe on [2]the Son of God? He answered and said, And 37 who is he, Lord, that I may believe on him? Jesus said unto him, 38 Thou hast both seen him, and he it is that speaketh with thee. And 39 he said, Lord, I believe. And he worshipped him. And Jesus said, For judgement came I into this world, that they which see not may 40 see; and that they which see may become blind. Those of the Pharisees which were with him heard these things, and said unto 41 him, Are we also blind? Jesus said unto them, If ye were blind, ye would have no sin: but now ye say, We see: your sin remaineth. [Footnote 1: Or, _and with the clay thereof anointed_ his _eyes_.] [Footnote 2: Many ancient authorities read _the Son of man_.] § 101. IN THE PARABLE (ALLEGORY) OF THE GOOD SHEPHERD JESUS DRAWS THE PICTURE OF THE HOSTILE PHARISEES AND INTIMATES THAT HE IS GOING TO DIE FOR HIS FLOCK AND COME TO LIFE AGAIN Jerusalem John 10:1-21 1 Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the 2 same is a thief and a robber. But he that entereth in by the door 3 is [1]the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, 4 and leadeth them out. When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for 6 they know not the voice of strangers. This [2]parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Jesus therefore said unto them again, Verily, verily, I say unto 8 you, I am the door of the sheep. All that came before me are 9 thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go 10 in and go out, and shall find pasture. The thief cometh not, but that he may steal, and kill, and destroy: I came that they may 11 have life, and may [3]have _it_ abundantly. I am the good 12 shepherd: the good shepherd layeth down his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, 13 and the wolf snatcheth them, and scattereth _them_: _he fleeth_ 14 because he is a hireling, and careth not for the sheep. I am the 15 good shepherd; and I know mine own, and mine own know me, even as the Father knoweth me, and I know the Father; and I lay down my 16 life for the sheep. And other sheep I have, which are not of this fold [_see Ezek. 34:23; 37:24_]: them also I must [4]bring, and they shall hear my voice; and [5]they shall become one flock, one 17 shepherd. Therefore doth the Father love me, because I lay down my 18 life, that I may take it again. No one [6]taketh it away from me, but I lay it down of myself. I have [7]power to lay it down, and I have [7]power to take it again. This commandment received I from my Father. 19 There arose a division again among the Jews because of these 20 words. And many of them said, He hath a [8]devil, and is mad; why 21 hear ye him? Others said, These are not the sayings of one possessed with a [8]devil. Can a [8]devil open the eyes of the blind? [Footnote 1: Or, _a shepherd_.] [Footnote 2: Or, _proverb_.] [Footnote 3: Or, _have abundance_.] [Footnote 4: Or, _lead_.] [Footnote 5: Or, _there shall be one flock_.] [Footnote 6: Some ancient authorities read _took it away_.] [Footnote 7: Or, _right_.] [Footnote 8: Gr. _demon_.] _In §§102-110 we have matters given by Luke only, which probably occurred in Judea. Several of them are similar to events and discourses of the ministry in Galilee, given by Matthew and Mark._[a] [Footnote a: Observe that here, as in previous portions of the history, we possess only a few specimens from what must have been the great mass of our Lord's doings and sayings.] § 102. MISSION OF THE SEVENTY. CHRIST'S JOY IN THEIR WORK ON THEIR RETURN (Compare Mission of the Twelve in § 70.) Probably in Judea Luke 10:1-24 1 Now after these things the Lord appointed seventy[1] others, and sent them two and two before his face into every city and place, 2 whither he himself was about to come. And he said unto them, The harvest is plenteous, but the labourers are few: pray ye therefore the Lord of the harvest, that he send forth labourers into his 3 harvest. Go your ways: behold, I send you forth as lambs in the 4 midst of wolves. Carry no purse, no wallet, no shoes: and salute 5 no man on the way. And into whatsoever house ye shall [2]enter, 6 first say, Peace _be_ to this house. And if a son of peace be there, your peace shall rest upon [3]him: but if not, it shall 7 turn to you again. And in that same house remain, eating and drinking such things as they give: for the labourer is worthy of 8 his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things as are set before 9 you: and heal the sick that are therein, and say unto them, The 10 kingdom of God is come nigh unto you. But into whatsoever city ye shall enter, and they receive you not, go out into the streets 11 thereof and say, Even the dust from your city, that cleaveth to our feet, we do wipe off against you: howbeit know this, that the 12 kingdom of God is come nigh. I say unto you, It shall be more tolerable in that day for Sodom, than for that city [_see Gen. 13 19:24_]. Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the [4]mighty works had been done in Tyre and Sidon, which were done in you, they would have repented long ago, sitting in 14 sackcloth and ashes. Howbeit it shall be more tolerable for Tyre 15 and Sidon in the judgement, than for you. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt be brought down unto 16 Hades [_see Isa. 14:13-15_]. He that heareth you heareth me; and he that rejecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me. 17 And the seventy returned with joy, saying, Lord, even the 18 [5]devils are subject unto us in thy name. And he said unto them, 19 I beheld Satan fallen as lightning from heaven. Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy: and nothing shall in any wise hurt 20 you. Howbeit in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. 21 In that same hour he rejoiced [6]in the Holy Spirit, and said, I [7]thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: yea, Father; [8]for so it was 22 well-pleasing in thy sight. All things have been delivered unto me of my Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, and he to whomsoever the Son 23 willeth to reveal _him_. And turning to the disciples, he said privately, Blessed _are_ the eyes which see the things that ye see: 24 for I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Footnote 1: Many ancient authorities add _and two_: and so in verse 17.] [Footnote 2: Or, _enter first, say_.] [Footnote 3: Or, _it_.] [Footnote 4: Gr. _powers_.] [Footnote 5: Gr. _demons_.] [Footnote 6: Or, _by_.] [Footnote 7: Or, _praise_.] [Footnote 8: Or, _that_.] § 103. JESUS ANSWERS A LAWYER'S QUESTION AS TO ETERNAL LIFE, GIVING THE PARABLE OF THE GOOD SAMARITAN Probably in Judea Luke 10:25-37 25 And behold, a certain lawyer stood up and tempted him, saying, 26 [1]Master, what shall I do to inherit eternal life? And he said 27 unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God [2]with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself [_see Deut. 6:5; Lev. 28 19:18_]. And he said unto him, Thou hast answered right: this do, 29 and thou shalt live [_see Lev. 18:5_]. But he, desiring to justify 30 himself, said unto Jesus, And who is my neighbour? Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, which both stripped him and 31 beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he 32 passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other 33 side. But a certain Samaritan, as he journeyed, came where he was: 34 and when he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on _them_ oil and wine; and he set him on his own beast, and brought him to an inn, and took 35 care of him. And on the morrow he took out two [3]pence, and gave them to the host, and said, Take care of him; and whatsoever thou 36 spendest more, I, when I come back again, will repay thee. Which of these three, thinkest thou, proved neighbour unto him that fell 37 among the robbers? And he said, He that shewed mercy on him. And Jesus said unto him, Go, and do thou likewise. [Footnote 1: Or, _Teacher_.] [Footnote 2: Gr. _from_.] [Footnote 3: The word in the Greek denotes a coin worth about seventeen cents.] § 104. JESUS THE GUEST OF MARTHA AND MARY Bethany, near Jerusalem[a] Luke 10:38-42 38 Now as they went on their way, he entered into a certain village: 39 and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at the Lord's feet, 40 and heard his word. But Martha was [1]cumbered about much serving; and she came up to him, and said, Lord, dost thou not care that my sister did leave me to serve alone? bid her therefore that she 41 help me. But the Lord answered and said unto her, [2]Martha, 42 Martha, thou art anxious and troubled about many things: [3]but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her. [Footnote 1: Gr. _distracted_.] [Footnote 2: A few ancient authorities read, _Martha, Martha, thou art troubled: Mary hath chosen etc._] [Footnote 3: Many ancient authorities read _but few things are needful, or one_.] [Footnote a: There was another Bethany beyond Jordan (John 1:28, § 26). We shall see Jesus in Bethany near Jerusalem again (John 12:1-8). It was his Jerusalem home in the early days of Passion Week.] § 105. JESUS AGAIN GIVES A MODEL OF PRAYER (COMP. § 54), AND ENCOURAGES HIS DISCIPLES TO PRAY. PARABLE OF THE IMPORTUNATE FRIEND Probably in Judea Luke 11:1-13 1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us 2 to pray, even as John also taught his disciples. And he said unto them, When ye pray, say, [1]Father, Hallowed be thy Name. Thy 3 kingdom come.[2] Give us day by day [3]our daily bread. And 4 forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation[4].[a] 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me 6 three loaves; for a friend of mine is come to me from a journey, 7 and I have nothing to set before him; and he from within shall answer and say, Trouble me not: the door is now shut, and my 8 children are with me in bed; I cannot rise and give thee? I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will arise and give him 9 [5]as many as he needeth. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened 10 unto you. For every one that asketh receiveth; and he that seeketh 11 findeth; and to him that knocketh it shall be opened. And of which of you that is a father shall his son ask [6]a loaf, and he give 12 him a stone? or a fish, and he for a fish give him a serpent? Or 13 _if_ he shall ask an egg, will he give him a scorpion? If ye then, being evil, know how to give good gifts unto your children, how much more shall _your_ heavenly Father give the Holy Spirit to them that ask him? [Footnote 1: Many ancient authorities read _Our Father, which art in heaven._ See Matt. 6:9.] [Footnote 2: Many ancient authorities add _Thy will be done, as in heaven, so on earth._ See Matt. 6:10.] [Footnote 3: Gr. _our bread for the coming day_.] [Footnote 4: Many ancient authorities add _but deliver us from the evil_ one (or, _from evil_). See Matt. 6:13.] [Footnote 5: Or, _whatsoever things_.] [Footnote 6: Some ancient authorities omit _a loaf, and he give him a stone? or_.] [Footnote a: The language here is different from that in Matt. 6 (§ 54), but the ideas are the same. Evidently the disciples were slow to learn Christ's teaching about prayer.] § 106. BLASPHEMOUS ACCUSATION OF LEAGUE WITH BEELZEBUB (Compare § 61)[a] Probably in Judea Luke 11:14-36 14 And he was casting out a [1]devil _which was_ dumb. And it came to pass, when the [1]devil was gone out, the dumb man spake; and 15 the multitudes marvelled. But some of them said, [2]By Beelzebub 16 the prince of the [3]devils casteth he out [3]devils. And others, 17 tempting _him_, sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; [4]and a house _divided_ against a 18 house falleth. And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out [3]devils 19 [2]by Beelzebub. And if I [2]by Beelzebub cast out [3]devils, by whom do your sons cast them out? therefore shall they be your 20 judges. But if I by the finger of God cast out [3]devils, then is 21 the kingdom of God come upon you. When the strong _man_ fully 22 armed guardeth his own court, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armour wherein he trusted, and divideth his 23 spoils. He that is not with me is against me; and he that 24 gathereth not with me scattereth. The unclean spirit when [5]he is gone out of the man, passeth through waterless places, seeking rest; and finding none, [5]he saith, I will turn back unto my 25 house whence I came out. And when [5]he is come, [5]he findeth it 26 swept and garnished. Then goeth [5]he, and taketh _to him_ seven other spirits more evil than [6]himself; and they enter in and dwell there: and the last state of that man becometh worse than the first. 27 And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck. 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it. 29 And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign 30 of Jonah [_see Jonah 3:1-4_]. For even as Jonah became a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgement with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon [_see 1 Kings 32 10:1-3_]; and behold, [7]a greater than Solomon is here. The men of Nineveh shall stand up in the judgement with this generation, and shall condemn it: for they repented at the preaching of Jonah [_see Jonah 3:5-10_]; and behold, [7]a greater than Jonah is here. 33 No man, when he hath lighted a lamp, putteth it in a cellar, neither under the bushel, but on the stand, that they which enter 34 in may see the light. The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but 35 when it is evil, thy body also is full of darkness. Look therefore 36 whether the light that is in thee be not darkness. If therefore thy whole body be full of light, having no part dark, it shall be wholly full of light, as when the lamp with its bright shining doth give thee light. [Footnote 1: Gr. _demon_.] [Footnote 2: Or, _in_.] [Footnote 3: Gr. _demons_.] [Footnote 4: Or, _and house falleth upon house_.] [Footnote 5: Or, _it_.] [Footnote 6: Or, _itself_.] [Footnote 7: Gr. _more than_.] [Footnote a: It is perfectly natural that the blasphemous accusation made in Galilee (§ 61), and probably more than once (§ 68, Matt. 9:34), should be repeated a year or so afterward in Judea or Perea, and that Jesus should make substantially the same argument in reply. This sort of thing occurs to every travelling religious teacher. Our Lord does not here give the solemn warning that such an accusation is really blaspheming against the Holy Spirit, and is unpardonable. (See Luke 12:10.) And the subsequent occurrences are quite different in the two cases. In § 64 he afterwards goes out by the lake-side and gives the great group of parables, presently explaining some of them to the disciples in a house, and then crosses the lake to Gerasa, etc. Here in § 107 he breakfasts with a Pharisee, and utters such solemn woes against the Pharisees as are found only in the closing months of his ministry, and then gives to vast multitudes a series of instructions wholly unlike the great group of parables. So it is quite unsuitable to identify this occurrence with that of § 61.] § 107. WHILE BREAKFASTING WITH A PHARISEE, JESUS SEVERELY DENOUNCES THE PHARISEES AND LAWYERS, AND EXCITES THEIR ENMITY Probably in Judea Luke 11:37-54 37 Now as he spake, a Pharisee asketh him to [1]dine with him: and 38 he went in, and sat down to meat. And when the Pharisee saw it, he 39 marvelled that he had not washed before [1]dinner. And the Lord said unto him, Now do ye Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortion and 40 wickedness. Ye foolish ones, did not he that made the outside make 41 the inside also? Howbeit give for alms those things which [2]are within; and behold, all things are clean unto you. 42 But woe unto you Pharisees! for ye tithe mint and rue and every herb, and pass over judgement and the love of God [_see Lev. 27:30; Mic. 6:8_]: but these ought ye to have done, and not to 43 leave the other undone. Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the salutations in the 44 marketplaces. Woe unto you! for ye are as the tombs which appear not, and the men that walk over _them_ know it not. 45 And one of the lawyers answering saith unto him, [3]Master, in 46 saying this thou reproachest us also. And he said, Woe unto you lawyers also! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you! for ye build the tombs of the prophets, and your 48 fathers killed them. So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build _their 49 tombs_. Therefore also said the wisdom of God, I will send unto them prophets and apostles; and _some_ of them they shall kill and 50 persecute; that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 51 from the blood of Abel unto the blood of Zachariah [_see Gen. 4:8; 2 Chron. 24:20-21_], who perished between the altar and the [4]sanctuary: yea, I say unto you, it shall be required of this 52 generation. Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. 53 And when he was come out from thence, the scribes and the Pharisees began to [5]press upon _him_ vehemently, and to provoke 54 him to speak of [6]many things; laying wait for him, to catch something out of his mouth. [Footnote 1: Gr. _breakfast_.] [Footnote 2: Or, _ye can_.] [Footnote 3: Or, _Teacher_.] [Footnote 4: Gr. _house_.] [Footnote 5: Or, _set themselves vehemently against_ him.] [Footnote 6: Or, _more_.] § 108. HE SPEAKS TO HIS DISCIPLES AND A VAST THRONG, ABOUT HYPOCRISY, COVETOUSNESS (PARABLE OF THE RICH FOOL), WORLDLY ANXIETIES, WATCHFULNESS (PARABLE OF THE WAITING SERVANTS, AND OF THE WISE STEWARD), AND HIS OWN APPROACHING PASSION[a] Probably in Judea Luke 12 1 In the mean time, when [1]the many thousands of the multitude were gathered together, insomuch that they trode one upon another, he began to [2]say unto his disciples first of all, Beware ye of 2 the leaven of the Pharisees, which is hypocrisy. But there is nothing covered up, that shall not be revealed: and hid, that shall 3 not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in 4 the inner chambers shall be proclaimed upon the housetops. And I say unto you my friends, Be not afraid of them which kill the body, 5 and after that have no more that they can do. But I will warn you whom ye shall fear: Fear him, which after he hath killed hath 6 [3]power to cast into [4]hell; yea, I say unto you, Fear him. Are not five sparrows sold for two farthings? and not one of them is 7 forgotten in the sight of God. But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows. 8 And I say unto you, Every one who shall confess [5]me before men, [6]him shall the Son of man also confess before the angels of God: 9 but he that denieth me in the presence of men shall be denied in 10 the presence of the angels of God. And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be 11 forgiven. And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall 12 answer, or what ye shall say: for the Holy Spirit shall teach you in that very hour what ye ought to say. 13 And one out of the multitude said unto him, [7]Master, bid my 14 brother divide the inheritance with me. But he said unto him, Man, 15 who made me a judge or a divider over you? And he said unto them, Take heed, and keep yourselves from all covetousness: [8]for a man's life consisteth not in the abundance of the things which he 16 possesseth. And he spake a parable unto them, saying, The ground 17 of a certain rich man brought forth plentifully: and he reasoned within himself, saying, What shall I do, because I have not where 18 to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my corn 19 and my goods. And I will say to my [9]soul, [9]Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be 20 merry. But God said unto him, Thou foolish one, this night [10]is thy [9]soul required of thee; and the things which thou hast 21 prepared, whose shall they be? So is he that layeth up treasure for himself, and is not rich toward God. 22 And he said unto his disciples, Therefore I say unto you, Be not anxious for _your_ [11]life, what ye shall eat; nor yet for your 23 body, what ye shall put on. For the [11]life is more than the 24 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 25 birds! And which of you by being anxious can add a cubit unto his 26 [12]stature? If then ye are not able to do even that which is 27 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 28 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 29 more _shall he clothe_ you, O ye of little faith? And seek not ye what ye shall eat, and what ye shall drink, neither be ye of 30 doubtful mind. For all these things do the nations of the world seek after: but your Father knoweth that ye have need of these 31 things. Howbeit seek ye [13]his kingdom, and these things shall be 32 added unto you. Fear not, little flock; for it is your Father's 33 good pleasure to give you the kingdom. Sell that ye have, and give alms; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither 34 moth destroyeth. For where your treasure is, there will your heart be also. 35,36 Let your loins be girded about, and your lamps burning; and be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast; that, when he cometh and knocketh, 37 they may straightway open unto him. Blessed are those [14]servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them 38 sit down to meat, and shall come and serve them. And if he shall come in the second watch, and if in the third, and find _them_ so, 39 blessed are those _servants_. [15]But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be 40 [16]broken through. Be ye also ready: for in an hour that ye think not the Son of man cometh. 41 And Peter said, Lord, speakest thou this parable unto us, or even 42 unto all? And the Lord said, Who then is [17]the faithful and wise steward, whom his lord shall set over his household, to give them 43 their portion of food in due season? Blessed is that [18]servant, 44 whom his lord when he cometh shall find so doing. Of a truth I say 45 unto you, that he will set him over all that he hath. But if that [18]servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and 46 to eat and drink, and to be drunken; the lord of that [18]servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall [19]cut him asunder, and appoint his 47 portion with the unfaithful. And that [18]servant, which knew his lord's will, and made not ready, nor did according to his will, 48 shall be beaten with many _stripes_; but he that knew not, and did things worthy of stripes, shall be beaten with few _stripes_. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more. 49 I came to cast fire upon the earth; and what will I, if it is 50 already kindled? But I have a baptism to be baptized with; and how 51 am I straitened till it be accomplished! Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division: 52 for there shall be from henceforth five in one house divided, 53 three against two, and two against three [_see Mic. 7:6_]. They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law. 54 And he said to the multitudes also, When ye see a cloud rising in the west, straightway ye say, There cometh a shower; and so it 55 cometh to pass. And when _ye see_ a south wind blowing, ye say, 56 There will be a [20]scorching heat; and it cometh to pass. Ye hypocrites, ye know how to [21]interpret the face of the earth and the heaven; but how is it that ye know not how to [21]interpret 57 this time? And why even of yourselves judge ye not what is right? 58 For as thou art going with thine adversary before the magistrate, on the way give diligence to be quit of him; lest haply he hale thee unto the judge, and the judge shall deliver thee to the 59 [22]officer, and the [22]officer shall cast thee into prison. I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite. [Footnote 1: Gr. _the myriads of_.] [Footnote 2: Or, _say unto his disciples, First of all beware ye_.] [Footnote 3: Or, _authority_.] [Footnote 4: Gr. _Gehenna_.] [Footnote 5: Gr. _in me_.] [Footnote 6: Gr. _in him_.] [Footnote 7: Or, _Teacher_.] [Footnote 8: Gr. _for not in a man's abundance consisteth his life, from the things which he possesseth_.] [Footnote 9: Or, _life_.] [Footnote 10: Gr. _they require thy soul_.] [Footnote 11: Or, _soul_.] [Footnote 12: Or, _age_.] [Footnote 13: Many ancient authorities read _the kingdom of God_.] [Footnote 14: Gr. _bondservants_.] [Footnote 15: Or, _But this ye know_.] [Footnote 16: Or, _digged through_.] [Footnote 17: Or, _the faithful steward, the wise_ man _whom etc._] [Footnote 18: Gr. _bondservant_.] [Footnote 19: Or, _severely scourge him_.] [Footnote 20: Or, _hot wind_.] [Footnote 21: Gr. _prove_.] [Footnote 22: Gr. _exactor_.] [Footnote a: Here we have a series of discourses to the disciples (1-12), to one of the crowd (13-21), to the disciples (22-40), to Peter (41-53), to the multitudes (54-59). The constant interruption is typical of the teaching of Jesus. This address, as often, repeats some of Christ's favorite sayings. Besides the Parable of the Rich Fool (12:16-21) note those of the Waiting Servants (37-40) and of the Wise Steward (42-48).] § 109. ALL MUST REPENT OR PERISH (TWO CURRENT TRAGEDIES); PARABLE OF THE BARREN FIG TREE Probably in Judea Luke 13:1-9 1 Now there were some present at that very season which told him of the Galileans, whose blood Pilate had mingled with their 2 sacrifices. And he answered and said unto them, Think ye that these Galileans were sinners above all the Galileans, because they 3 have suffered these things? I tell you, Nay: but, except ye 4 repent, ye shall all in like manner perish. Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were [1]offenders above all the men that dwell in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish. 6 And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and 7 found none. And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it 8 down; why doth it also cumber the ground? And he answering saith unto him, Lord, let it alone this year also, till I shall dig 9 about it, and dung it: and if it bear fruit thenceforth, _well_; but if not, thou shalt cut it down. [Footnote 1: Gr. _debtors_.] § 110. JESUS HEALS A CRIPPLED WOMAN ON THE SABBATH AND DEFENDS HIMSELF AGAINST THE RULER OF THE SYNAGOGUE (COMP. §§ 49 TO 51 AND 114). REPETITION OF THE PARABLES OF THE MUSTARD SEED AND OF THE LEAVEN Luke 13:10-21 10 And he was teaching in one of the synagogues on the sabbath day. 11 And behold, a woman which had a spirit of infirmity eighteen years; and she was bowed together, and could in no wise lift 12 herself up. And when Jesus saw her, he called her, and said to 13 her, Woman, thou art loosed from thine infirmity. And he laid his hands upon her: and immediately she was made straight, and 14 glorified God. And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath [_see Ex. 20:8-11; Deut. 5:12-15_], answered and said to the multitude, There are six days in which men ought to work: in them therefore 15 come and be healed, and not on the day of the sabbath. But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the [1]stall, and 16 lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan had bound, lo, _these_ eighteen years, to have been loosed from this bond on the day of the 17 sabbath? And as he said these things, all his adversaries were put to shame: and all the multitude rejoiced for all the glorious things that were done by him. 18 He said therefore, Unto what is the kingdom of God like? and 19 whereunto shall I liken it? It is like unto a grain of mustard seed, which a man took, and cast into his own garden; and it grew, and became a tree; and the birds of the heaven lodged in the 20 branches thereof [_see Dan. 4:10-12; 20-22_]. And again he said, 21 Whereunto shall I liken the kingdom of God? It is like unto leaven, which a woman took and hid in three [2]measures of meal, till it was all leavened. [Footnote 1: Gr. _manger_.] [Footnote 2: The word in the Gr. denotes the Hebrew seah, a measure containing nearly a peck and a half (cf. in Matt. 13:33).] _Here again the Gospel of John takes us up, and carries us to Jerusalem, and then to Perea._ § 111. AT THE FEAST OF DEDICATION, JESUS WILL NOT YET OPENLY SAY THAT HE IS THE MESSIAH. THE JEWS TRY TO STONE HIM Jerusalem John 10:22-39 22 [1]And it was the feast of the dedication at Jerusalem:[a] it was 23 winter; and Jesus was walking in the temple in Solomon's porch. 24 The Jews therefore came round about him, and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell 25 us plainly. Jesus answered them, I told you, and ye believe not: the works that I do in my Father's name, these bear witness of me. 26 But ye believe not, because ye are not of my sheep. My sheep hear 27 my voice, and I know them, and they follow me: and I give unto 28 them eternal life; and they shall never perish, and no one shall 29 snatch them out of my hand. [2]My Father, which hath given _them_ unto me, is greater than all; and no one is able to snatch 30 [3]_them_ out of the Father's hand. I and the Father are one. The 31 Jews took up stones again to stone him. Jesus answered them, Many 32 good works have I shewed you from the Father; for which of those 33 works do ye stone me? The Jews answered him, For a good work we stone thee not, but for blasphemy; and because that thou, being a 34 man, makest thyself God. Jesus answered them, Is it not written in 35 your law, I said, Ye are gods [_see Ps. 82:6_]? If he called them gods, unto whom the word of God came (and the scripture cannot be 36 broken), say ye of him, whom the Father [4]sanctified and sent into the world, Thou blasphemest; because I said, I am _the_ Son 37 of God? If I do not the works of my Father, believe me not. But if 38 I do them, though you believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the 39 Father. They sought again to take him: and he went forth out of their hand. [Footnote 1: Some ancient authorities read _At that time was the feast_.] [Footnote 2: Some ancient authorities read _That which my Father hath given unto me_.] [Footnote 3: Or, _aught_.] [Footnote 4: Or, _consecrated_.] [Footnote a: Some scholars think that the events in John 9 and 10:1-21 belong to the time of the feast of dedication rather than soon after tabernacles. But the language of John 10:24 seems to call for an interval.] PART X THE LATER PEREAN MINISTRY _Probably Dedication in A.D. 29 to Last Journey in A.D. 30 (about three and a half months), §§ 112-127._ § 112. THE WITHDRAWAL FROM JERUSALEM TO BETHANY BEYOND JORDAN Perea John 10:40-42 40 And he went away again beyond Jordan into the place where John 41 was at the first baptizing; and there he abode. And many came unto him; and they said, John indeed did no sign: but all things 42 whatsoever John spake of this man were true. And many believed on him there. § 113. TEACHING IN PEREA, ON A JOURNEY[a] TOWARD JERUSALEM. WARNED AGAINST HEROD ANTIPAS Luke 13:22-35 22 And he went on his way through cities and villages, teaching, and 23 journeying on unto Jerusalem.[b] And one said unto him, Lord, are 24 they few that be saved? And he said unto them, Strive to enter in by the narrow door: for many, I say unto you, shall seek to enter 25 in, and shall not be [1]able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, open to us; and 26 he shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We did eat and drink in thy presence, and 27 thou didst teach in our streets; and he shall say, I tell you, I know not whence ye are; depart from me, all ye workers of iniquity 28 [_see Ps. 6:8_]. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves cast forth 29 without. And they shall come from the east and west, and from the north and south, and shall [2]sit down in the kingdom of God [_see 30 Ps. 107:3; Isa. 49:12_]. And behold, there are last which shall be first, and there are first which shall be last. 31 In that very hour there came certain Pharisees, saying to him, 32 Get thee out, and go hence: for Herod would fain kill thee. And he said unto them, Go and say to that fox, Behold, I cast out [3]devils and perform cures to-day and to-morrow, and the third 33 _day_ 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 prophet 34 perish out of Jerusalem. O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen _gathereth_ 35 her own brood under her wings, and ye would not! Behold, your house is left unto you _desolate_: and I say unto you, Ye shall not see me, until ye shall say, Blessed _is_ he that cometh in the name of the Lord [_see Ps. 118:26; Jer. 12:7; 22:5_]. [Footnote 1: Or, _able, when once_.] [Footnote 2: Gr. _recline_.] [Footnote 3: Gr. _demons_.] [Footnote a: See note 10 at end of Harmony for the combination of Luke and John. After the Feast of the Dedication Jesus retired beyond Jordan (John 10:40), whence he goes to the raising of Lazarus (John 11:17). Luke seems to give incidents that belong to this journey.] [Footnote b: The period of three to four months from the Dedication to the final Passover is divided by another visit to Jerusalem. We cannot tell how many weeks preceded this event. All along here we have only a few specimens of the Saviour's teaching and works.] § 114. WHILE DINING (BREAKFASTING) WITH A CHIEF PHARISEE, HE AGAIN HEALS ON THE SABBATH, AND DEFENDS HIMSELF (COMP. §§ 49 TO 51 AND 110). THREE PARABLES SUGGESTED BY THE OCCASION Probably in Perea Luke 14:1-24 1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were 2 watching him. And behold, there was before him a certain man which 3 had the dropsy. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not? 4 But they held their peace. And he took him, and healed him, and 5 let him go. And he said unto them, Which of you shall have [1]an ass or an ox fallen into a well, and will not straightway draw him 6 up on a sabbath day? And they could not answer again unto these things. 7 And he spake a parable unto those which were bidden, when he 8 marked how they chose out the chief seats; saying unto them, When thou art bidden of any man to a marriage feast, [2]sit not down in the chief seat; lest haply a more honourable man than thou be 9 bidden of him, and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to 10 take the lowest place. But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher: then shalt thou have glory in the presence of all that sit at meat with thee. For every one 11 that exalteth himself shall be humbled; and he that humbleth himself shall be exalted. 12 And he said to him also that had bidden him, When thou makest a dinner or a supper,[a] call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbours; lest haply they also bid thee 13 again, and a recompense be made thee. But when thou makest a 14 feast, bid the poor, the maimed, the lame, the blind: and thou shalt be blessed; because they have not _wherewith_ to recompense thee: for thou shalt be recompensed in the resurrection of the just. 15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the 16 kingdom of God. But he said unto him, A certain man made a great 17 supper; and he bade many: and he sent forth his [3]servant at supper time to say to them that were bidden, Come; for _all_ 18 things are now ready. And they all with one _consent_ began to make excuse. The first said unto him, I have bought a field, and I 19 must needs go out and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove 20 them: I pray thee have me excused. And another said, I have 21 married a wife, and therefore I cannot come. And the [3]servant came, and told his lord these things. Then the master of the house being angry said to his [3]servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor and 22 maimed and blind and lame. And the [3]servant said, Lord, what 23 thou didst command is done, and yet there is room. And the lord said unto the [3]servant, Go out into the highways and hedges, and 24 constrain _them_ to come in, that my house may be filled. For I say unto you, that none of those men which were bidden shall taste of my supper. [Footnote 1: Many ancient authorities read _a son_. See ch. 13:15.] [Footnote 2: Gr. _recline not_.] [Footnote 3: Gr. _bondservant_.] [Footnote a: More exactly, "a breakfast or a dinner." The two principal meals of the Jews answered to the present English breakfast (in the forenoon and often near noon), and dinner (at or after dark); and so in our cities. In the time of King James, as in many of our country homes now, the meal towards noon answered to dinner, and the night meal to supper. Hence a certain confusion in the older and more recent English versions. In verses 16, 17 the right word would be dinner, according to city usage, and so elsewhere.] § 115. GREAT CROWDS FOLLOW HIM, AND HE WARNS THEM TO COUNT THE COST OF DISCIPLESHIP TO HIM (COMP. §§ 70 and 83) Probably in Perea Luke 14:25-35 25 Now there went with him great multitudes: and he turned, and said 26 unto them, If any man cometh unto me, and hateth 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. 27 Whosoever doth not bear his own cross, and come after me, cannot 28 be my disciple. For which of you, desiring to build a tower, doth not first sit down and count the cost, whether he have _wherewith_ 29 to complete it? Lest haply, when he hath laid a foundation, and is 30 not able to finish, all that behold begin to mock him, saying, 31 This man began to build, and was not able to finish. Or what king, as he goeth to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to 32 meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, 33 and asketh conditions of peace. So therefore whosoever he be of you that renounceth not all that he hath, he cannot be my 34 disciple. Salt therefore is good: but if even the salt have lost 35 its savour, wherewith shall it be seasoned? It is fit neither for the land nor for the dunghill: _men_ cast it out. He that hath ears to hear, let him hear. § 116. THE PHARISEES AND THE SCRIBES MURMUR AGAINST JESUS FOR RECEIVING SINNERS. HE DEFENDS HIMSELF BY THREE GREAT PARABLES (THE LOST SHEEP, THE LOST COIN, THE LOST SON) Probably in Perea Luke 15:1-32 1 Now all the publicans and sinners were drawing near unto him for 2 to hear him. And both the Pharisees and the scribes murmured, saying, This man receiveth sinners, and eateth with them. 3, 4 And he spake unto them this parable, saying, What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that 5 which is lost, until he find it? And when he hath found it, he 6 layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and his neighbours, saying unto them, 7 Rejoice with me, for I have found my sheep which was lost. I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, _more_ than over ninety and nine righteous persons, which need no repentance. 8 Or what woman having ten [1]pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek 9 diligently until she find it? And when she hath found it, she calleth together her friends and neighbours, saying, Rejoice with 10 me, for I have found the piece which I had lost. Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. 11, 12 And he said, A certain man had two sons: and the younger of them said to his father, Father, give me the portion of [2]_thy_ substance that falleth to me. And he divided unto them his living. 13 And not many days after the younger son gathered all together, and took his journey into a far country; and there he wasted his 14 substance with riotous living. And when he had spent all, there arose a mighty famine in that country; and he began to be in want. 15 And he went and joined himself to one of the citizens of that 16 country; and he sent him into his fields to feed swine. And he would fain have been filled with [3]the husks that the swine did 17 eat: and no man gave unto him. But when he came to himself he said, How many hired servants of my father's have bread enough and 18 to spare, and I perish here with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against 19 heaven, and in thy sight: I am no more worthy to be called thy 20 son: make me as one of thy hired servants. And he arose, and came to his father. But while he was yet afar off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and 21 [4]kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called 22 thy son.[5] But the father said to his [6]servants, Bring forth quickly the best robe, and put it on him; and put a ring on his 23 hand, and shoes on his feet: and bring the fatted calf, _and_ kill 24 it, and let us eat, and make merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be 25 merry. Now his elder son was in the field: and as he came and drew 26 nigh to the house, he heard music and dancing. And he called to him one of the [6]servants, and inquired what these things might 27 be. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and 28 sound. But he was angry, and would not go in: and his father came 29 out, and intreated him. But he answered and said to his father, Lo, these many years do I serve thee, and I never transgressed a commandment of thine: and _yet_ thou never gavest me a kid, that I 30 might make merry with my friends: but when this thy son came, which hath devoured thy living with harlots, thou killedst for him 31 the fatted calf. And he said unto him, [7]Son, thou art ever with 32 me, and all that is mine is thine. But it was meet to make merry and be glad: for this thy brother was dead, and is alive _again_; and _was_ lost, and is found. [Footnote 1: Gr. _drachma_, a coin worth about sixteen cents.] [Footnote 2: Gr. _the_.] [Footnote 3: Gr. _the pods of the carob tree_.] [Footnote 4: Gr. _kissed him much_.] [Footnote 5: Some ancient authorities add _make me as one of thy hired servants_. See ver. 19.] [Footnote 6: Gr. _bondservants_.] [Footnote 7: Gr. _Child_.] § 117. THREE PARABLES ON STEWARDSHIP (TO THE DISCIPLES, THE PARABLE OF THE UNJUST STEWARD; TO THE PHARISEES, THE PARABLE OF THE RICH MAN AND LAZARUS; TO THE DISCIPLES, THE PARABLE OF THE UNPROFITABLE SERVANTS) Probably in Perea Luke 16:1-17:10 1 And he said also unto the disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he 2 was wasting his goods. And he called him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; 3 for thou canst be no longer steward. And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am 4 ashamed. I am resolved what to do, that, when I am put out of the 5 stewardship, they may receive me into their houses. And calling to him each one of his lord's debtors, he said to the first, How much 6 owest thou unto my lord? And he said, A hundred [1]measures of oil. And he said unto him, Take thy [2]bond, and sit down quickly 7 and write fifty. Then said he to another, And how much owest thou? And he said, A hundred [3]measures of wheat. He saith unto him, 8 Take thy [2]bond, and write fourscore. And his lord commended [4]the unrighteous steward because he had done wisely: for the sons of this [5]world are for their own generation wiser than the 9 sons of the light. And I say unto you, Make to yourselves friends [6]by means of the mammon of unrighteousness; that, when it shall 10 fail, they may receive you into the eternal tabernacles. He that is faithful in a very little is faithful also in much: and he that 11 is unrighteous in a very little is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who 12 will commit to your trust the true _riches_? And if ye have not been faithful in that which is another's, who will give you that 13 which is [7]your own? No [8]servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon. 14 And the Pharisees, who were lovers of money, heard all these 15 things; and they scoffed at him. And he said unto them, Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination 16 in the sight of God. The law and the prophets _were_ until John: from that time the gospel of the kingdom of God is preached, and 17 every man entereth violently into it [_see Matt. 11:12_]. But it is easier for heaven and earth to pass away, than for one tittle 18 of the law to fall. Every one that putteth away his wife, and marrieth another, committeth adultery: and he that marrieth one that is put away from a husband committeth adultery. 19 Now there was a certain rich man, and he was clothed in purple 20 and fine linen, [9]faring sumptuously every day: and a certain 21 beggar named Lazarus was laid at his gate, full of sores, and desiring to be fed with the _crumbs_ that fell from the rich man's 22 table; yea, even the dogs came and licked his sores. And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died, and was 23 buried. And in Hades he lifted up his eyes, being in torments, and 24 seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I 25 am in anguish in this flame. But Abraham said, [10]Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus in like manner evil things: but now here he is comforted, and thou 26 art in anguish. And [11]beside all this, between us and you there is a great gulf fixed, that they which would pass from hence to you may not be able, and that none may cross over from thence to 27 us. And he said, I pray thee therefore, father, that thou wouldest 28 send him to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of 29 torment. But Abraham saith, They have Moses and the prophets; let 30 them hear them. And he said, Nay, father Abraham: but if one go to 31 them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead. 1 And he said unto his disciples, It is impossible but that occasions of stumbling should come: but woe unto him, through whom 2 they come! It were well for him if a millstone were hanged about his neck, and he were thrown into the sea, rather than that he 3 should cause one of these little ones to stumble. Take heed to yourselves: if thy brother sin, rebuke him; and if he repent, 4 forgive him. And if he sin against thee seven times in the day, and seven times turn again to thee, saying, I repent; thou shalt forgive him. 5, 6 And the apostles said unto the Lord, Increase our faith. And the Lord said, If ye have faith as a grain of mustard seed, ye would say unto this sycamine tree, Be thou rooted up, and be thou 7 planted in the sea; and it would have obeyed you. But who is there of you, having a [12]servant plowing or keeping sheep, that will say unto him, when he is come in from the field, Come straightway 8 and sit down to meat; and will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have 9 eaten and drunken; and afterward thou shalt eat and drink? Doth he thank the [12]servant because he did the things that were 10 commanded? Even so ye also, when ye shall have done all the things that are commanded you, say, We are unprofitable [13]servants; we have done that which it was our duty to do. [Footnote 1: Gr. _baths_, the bath being a Hebrew measure. See Ezek. 45:10, 11, 14.] [Footnote 2: Gr. _writings_.] [Footnote 3: Gr. _cors_, the cor being a Hebrew measure. See Ezek. 45:14.] [Footnote 4: Gr. _the steward of unrighteousness_.] [Footnote 5: Or, _age_.] [Footnote 6: Gr. _out of_.] [Footnote 7: Some ancient authorities read, _our own_.] [Footnote 8: Gr. _household-servant_.] [Footnote 9: Or, _living in mirth and splendour every day_.] [Footnote 10: Gr. _Child_.] [Footnote 11: Or, _in all these things_.] [Footnote 12: Gr. _bondservant_.] [Footnote 13: Gr. _bondservants_.] § 118. JESUS RAISES LAZARUS FROM THE DEAD From Perea[a] to Bethany near Jerusalem John 11:1-44 1 Now a certain man was sick, Lazarus of Bethany, of the village of 2 Mary and her sister Martha. And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose 3 brother Lazarus was sick. The sisters therefore sent unto him, 4 saying, Lord, behold, he whom thou lovest is sick. But when Jesus heard it, he said, This sickness is not unto death, but for the 5 glory of God, that the Son of God may be glorified thereby. Now 6 Jesus loved Martha, and her sister, and Lazarus. When therefore he heard that he was sick, he abode at that time two days in the 7 place where he was. Then after this he saith to the disciples, Let 8 us go into Judea again. The disciples say unto him, Rabbi, the Jews were but now seeking to stone thee; and goest thou thither 9 again? Jesus answered, Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light 10 of this world. But if a man walk in the night, he stumbleth, 11 because the light is not in him. These things spake he: and after this he saith unto them, Our friend Lazarus is fallen asleep; but 12 I go, that I may awake him out of sleep. The disciples therefore said unto him, Lord, if he is fallen asleep, he will [1]recover. 13 Now Jesus had spoken of his death: but they thought that he spake 14 of taking rest in sleep. Then Jesus therefore said unto them 15 plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go 16 unto him. Thomas therefore, who is called [2]Didymus, said unto his fellow-disciples, Let us also go, that we may die with him. 17 So when Jesus came, he found that he had been in the tomb four 18 days already. Now Bethany was nigh unto Jerusalem, about fifteen 19 furlongs off; and many of the Jews had come to Martha and Mary, to 20 console them concerning their brother. Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat 21 in the house. Martha therefore said unto Jesus, Lord, if thou 22 hadst been here, my brother had not died. And even now I know that, 23 whatsoever thou shalt ask of God, God will give thee. Jesus saith 24 unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. 25 Jesus said unto her, I am the resurrection, and the life: he that 26 believeth on me, though he die, yet shall he live: and whosoever liveth and believeth on me shall never die. Believest thou this? 27 She saith unto him, Yea, Lord: I have believed that thou art the 28 Christ, the Son of God, _even_ he that cometh into the world. And when she had said this, she went away, and called Mary [3]her sister secretly, saying, The [4]Master is here, and calleth thee. 29 And she, when she heard it, arose quickly, and went unto him. (Now 30 Jesus was not yet come into the village, but was still in the 31 place where Martha met him.) The Jews then which were with her in the house, and were comforting her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was 32 going unto the tomb to [5]weep there. Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. 33 When Jesus therefore saw her [6]weeping, and the Jews _also_ [6]weeping which came with her, he [7]groaned in the spirit, and 34 [8]was troubled, and said, Where have ye laid him? They say unto 35, 36 him, Lord, come and see. Jesus wept. The Jews therefore said, 37 Behold how he loved him! But some of them said, Could not this man, which opened the eyes of him that was blind, have caused that 38 this man also should not die? Jesus therefore again [9]groaning in himself cometh to the tomb. Now it was a cave, and a stone lay 39 [10]against it. Jesus saith, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he 40 stinketh: for he hath been _dead_ four days. Jesus saith unto her, Said I not unto thee, that, if thou believedst, thou shouldest see 41 the glory of God? So they took away the stone. And Jesus lifted up his eyes, and said, Father, I thank thee that thou heardest me. 42 And I knew that thou hearest me always: but because of the multitude which standeth around I said it, that they may believe 43 that thou didst send me. And when he had thus spoken, he cried 44 with a loud voice, Lazarus, come forth. He that was dead came forth, bound hand and foot with [11]grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. [Footnote 1: Gr. _be saved_.] [Footnote 2: That is, _Twin_.] [Footnote 3: Or, _her sister, saying secretly_.] [Footnote 4: Or, _Teacher_.] [Footnote 5: Gr. _wail_.] [Footnote 6: Gr. _wailing_.] [Footnote 7: Or, _was moved with indignation in the spirit_.] [Footnote 8: Gr. _troubled himself_.] [Footnote 9: Or, _being moved with indignation in himself_.] [Footnote 10: Or, _upon_.] [Footnote 11: Or, _grave-bands_.] [Footnote a: Our Lord was apparently at a distance of two or three days' journey (verses 6, 17) from Bethany; and he was probably in Perea. This visit to Bethany, a suburb of Jerusalem, may be that to which Luke pointed in 13:22.] § 119. THE EFFECT OF THE RAISING OF LAZARUS (ON THE PEOPLE, ON THE SANHEDRIN, ON THE MOVEMENTS OF JESUS) Jerusalem and Ephraim in Judea. John 11:45-54 45 Many therefore of the Jews, which came to Mary and beheld [1]that 46 which he did, believed on him. But some of them went away to the Pharisees, and told them the thing which Jesus had done. 47 The chief priests therefore and the Pharisees gathered a council, 48 and said, What do we? for this man doeth many signs. If we let him thus alone, all men will believe on him: and the Romans will come 49 and take away both our place and our nation. But a certain one of them, Caiaphas, being high priest that year, said unto them, Ye 50 know nothing at all, nor do ye take account that it is expedient for you that one man should die for the people, and that the whole 51 nation perish not. Now this he said not of himself: but being high priest that year, he prophesied that Jesus should die for the 52 nation; and not for the nation only, but that he might also gather together into one the children of God that are scattered abroad. 53 So from that day forth they took counsel that they might put him to death. 54 Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples. [Footnote 1: Many ancient authorities read _the things which he did_.] § 120. JESUS STARTS ON THE LAST JOURNEY TO JERUSALEM BY WAY OF SAMARIA AND GALILEE _He heals the Ten Lepers and explains the Nature of the Kingdom of God to the Pharisees and the Disciples._ In Samaria or Galilee Luke 17:11-37 11 And it came to pass, [1]as they were on the way to Jerusalem, 12 that he was passing [2]through the midst of Samaria and Galilee.[a] And as he entered into a certain village, there met him ten men 13 that were lepers, which stood afar off [_see Lev. 13:45-46_]: and they lifted up their voices, saying, Jesus, Master, have mercy on 14 us. And when he saw them, he said unto them, Go and shew yourselves unto the priests [_see Lev. 13:49; 14:1-3_]. And it came to pass, 15 as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God; 16 and he fell upon his face at his feet, giving him thanks: and he 17 was a Samaritan. And Jesus answering said, Were not the ten 18 cleansed? but where are the nine? [3]Were there none found that 19 returned to give glory to God, save this [4]stranger? And he said unto him, Arise, and go thy way: thy faith hath [5]made thee whole. 20 And being asked by the Pharisees, when the kingdom of God cometh, he answered them and said, The kingdom of God cometh not with 21 observation: neither shall they say, Lo, here! or, There! for lo, the kingdom of God is [6]within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not 23 see it. And they shall say to you, Lo, there! Lo, here! go not 24 away, nor follow after _them_: for as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be [7]in his day. 25 But first must he suffer many things and be rejected of this 26 generation. And as it came to pass in the days of Noah, even so shall it be also in the days of the Son of man [_see Gen. 6:11-13; 27 7:21-23_]. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the 28 flood came, and destroyed them all. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they 29 sold, they planted, they builded [_see Gen. 18:20-22_]; but in the day that Lot went out from Sodom [_see Gen. 19:24-25_] it rained 30 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. 31 In that day, he which shall be on the housetop, and his goods in the house, let him not go down to take them away: and let him that 32 is in the field likewise not return back. Remember Lot's wife [_see 33 Gen. 19:26_]. Whosoever shall seek to gain his [8]life shall lose 34 it: but whosoever shall lose _his [8]life_ shall [9]preserve it. I say unto you, In that night there shall be two men on one bed; the 35 one shall be taken, and the other shall be left. There shall be two women grinding together; the one shall be taken, and the other 37 shall be left[10]. And they answering say unto him, Where, Lord? And he said unto them, Where the body _is_, thither will the [11]eagles also be gathered together. [Footnote 1: Or, _as he was_.] [Footnote 2: Or, _between_.] [Footnote 3: Or, _There were none found ... save this stranger._] [Footnote 4: Or, _alien_.] [Footnote 5: Or, _saved thee_.] [Footnote 6: Or, _in the midst of you_.] [Footnote 7: Some ancient authorities omit _in his day_.] [Footnote 8: Or, _soul_.] [Footnote 9: Gr. _save it alive_.] [Footnote 10: Some ancient authorities add ver. 36 _There shall be two men in the field; the one shall be taken, and the other shall be left._] [Footnote 11: Or, _vultures_.] [Footnote a: As Ephraim (§ 119) was pretty certainly in the northern part of Judea, it has been reasonably supposed (Wieseler, Clark, and others) that, when the Passover was approaching, Jesus went from that region northward through Samaria into the southern or southeastern part of Galilee, so as to fall in with the pilgrims going from Galilee through Perea to Jerusalem. We thus again combine Luke's account with that of John in easy agreement. And this explains Luke's mention of Samaria first, which would be strange in describing a journey from Galilee through Samaria to Jerusalem, while the marginal translation, "between Samaria and Galilee," would he obscure and hard to account for. From this point he is making his final journey to Jerusalem, for the Passover of the crucifixion.] § 121. TWO PARABLES ON PRAYER (THE IMPORTUNATE WIDOW, THE PHARISEE AND THE PUBLICAN) Luke 18:1-14 1 And he spake a parable unto them to the end that they ought 2 always to pray, and not to faint; saying, There was in a city a 3 judge, which feared not God, and regarded not man: and there was a widow in that city; and she came oft unto him, saying, [1]Avenge me 4 of mine adversary. And he would not for a while: but afterward he 5 said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest she 6 [2]wear me out by her continual coming. And the Lord said, Hear 7 what [3]the unrighteous judge saith. And shall not God avenge his elect, which cry to him day and night, and he is longsuffering 8 over them? I say unto you, that he will avenge them speedily. Howbeit when the Son of man cometh, shall he find [4]faith on the earth? 9 And he spake also this parable unto certain which trusted in themselves that they were righteous, and set [5]all others at 10 nought: Two men went up into the temple to pray; the one a 11 Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of 12 men, extortioners, unjust, adulterers, or even as this publican. I 13 fast twice in the week; I give tithes of all that I get. But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, [6]be merciful to 14 me [7]a sinner. I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted. [Footnote 1: Or, _Do me justice of_: and so in verses 5, 7, 8.] [Footnote 2: Gr. _bruise_.] [Footnote 3: Gr. _the judge of unrighteousness_.] [Footnote 4: Or, _the faith_.] [Footnote 5: Gr. _the rest_.] [Footnote 6: Or, _be propitiated_.] [Footnote 7: Or, _the sinner_.] § 122. GOING FROM GALILEE THROUGH PEREA,[a] HE TEACHES CONCERNING DIVORCE Perea Mark 10:1-12 |Matt. 19:1-12 | 1 And he arose from thence, and| 1 And it came to pass when cometh into the borders of | Jesus had finished these words, Judea and beyond Jordan: and | he parted from Galilee, and came multitudes come together unto | into the borders of Judea him again; and, as he was wont,| 2 beyond Jordan; and great he taught them again. | multitudes followed him; and he | healed them there. 2 And there came unto him | 3 And there came unto him Pharisees, and asked him, Is it| [1]Pharisees, tempting him, and lawful for a man to put away | saying, Is it lawful _for a 3 _his_ wife? tempting him. And | man_ to put away his wife for he answered and said unto them,| 4 every cause? And he answered What did Moses command you | and said, Have ye not read, 4 [_see Deut. 24:1_]? And they | said, Moses suffered to write a| bill of divorcement, and to put| 5 her away. But Jesus said unto | them, For your hardness of | heart he wrote you this | 6 commandment. But from the | that he which [2]made _them_ beginning of the creation, Male| from the beginning made them and female made he them [_see | 5 male and female, and said, For 7 Gen. 1:27_]. For this cause | this cause shall a man leave shall a man leave his father | his father and mother, and and mother, [5]and shall cleave| shall cleave to his wife; and 8 to his wife; and the twain | the twain shall become one shall become one flesh [_see | 6 flesh? So that they are no more Gen. 2:24_]: so that they are | twain, but one flesh. What no more twain, but one flesh. | therefore God hath joined 9 What therefore God hath joined | together, let not man put together, let not man put | asunder. 10 asunder. And in the house the | 7 They say unto him, Why disciples asked him again of | then did Moses command to give this matter. | a bill of divorcement, and to | 8 put _her_ away? He saith unto | them, Moses for your hardness | of heart suffered you to put | away your wives: but from the | beginning it hath not been so. 11 And he saith unto | 9 And I say unto you, Whosoever them, Whosoever shall put away | shall put away his wife, his wife, and marry another, | [3]except for fornication, and committeth adultery against | shall marry another, committeth 12 her: and if she herself shall | adultery: [4]and he that put away her husband, and marry| marrieth her when she is put another, she committeth |10 away committeth adultery. The adultery. | disciples say unto him, If the | case of the man is so with his | wife, it is not expedient to 11 marry. But he said unto them, All men cannot receive this saying, 12 but they to whom it is given. For there are eunuchs, which were so born from their mother's womb: and there are eunuchs, which were made eunuchs by men: and there are eunuchs, which made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it. [Footnote 1: Many authorities, some ancient, insert _the_.] [Footnote 2: Some ancient authorities read _created_.] [Footnote 3: Some ancient authorities read _saving for the cause of fornication, maketh her an adulteress_: as in ch. 5:32, § 54.] [Footnote 4: The following words, to the end of the verse, are omitted by some ancient authorities.] [Footnote 5: Some ancient authorities omit _and shall cleave to his wife_.] [Footnote a: Matthew expressly states that he went from Galilee through Perea, and soon afterwards carries him forward to Jericho and Jerusalem. (Comp. Mark also.) Yet he says that Jesus did this when he had finished the parable of the unforgiving servant, which we have placed nearly six months earlier (§ 92). Luke here presently agrees with Matthew and Mark, and they go on together to the end, while heretofore Matthew and Mark have given us nothing since Jesus went to the Feast of Tabernacles. In one way or another we must suppose quite a break in their narrative. See Broadus' commentary on Matthew 19:1, and compare note 10 at end of Harmony.] § 123. CHRIST AND CHILDREN AND THE FAILURE OF THE DISCIPLES TO UNDERSTAND THE ATTITUDE OF JESUS Perea Mark 10:13-16 |Matt. 19:13-15 |Luke 18:15-17[a] | | 13 And they brought |13 Then were there |15 And they brought unto him little | brought unto him | unto him also children, that he | little children, | their babes, that should touch them: | that he should lay | he should touch and the disciples | his hands on them, | them: but when the 14 rebuked them. But | and pray: and the | disciples saw it, when Jesus saw it, | disciples rebuked | they rebuked them. he was moved with | them. |16 But Jesus called indignation, and | | them unto him, said unto them, |14 But Jesus | saying, Suffer the Suffer the little | said, Suffer the | little children to children to come | little children, and| come unto me, and unto me; forbid them| forbid them not, to | forbid them not: not: for of such is | come unto me: for of| for of such is the the kingdom of God. | such is the kingdom | kingdom of God. 15 Verily I say unto | of heaven. |17 Verily I say unto you, Whosoever shall| | you, Whosoever not receive the | | shall not receive kingdom of God as a | | the kingdom of God little child, he | | as a little child, shall in no wise | | he shall in no 16 enter therein. And | | wise enter he took them in his |15 And he | therein. arms, and blessed | laid his hands on | them, laying his | them, and departed | hands upon them. | thence. | [Footnote a: From this point Matthew, Mark and Luke will be parallel more frequently than they were even during the great ministry in Galilee.] § 124. THE RICH YOUNG RULER, THE PERILS OF RICHES, AND AMAZEMENT OF THE DISCIPLES. THE REWARDS OF FORSAKING ALL TO FOLLOW THE MESSIAH WILL BE GREAT, BUT WILL BE SOVEREIGN (PARABLE OF THE LABORERS IN THE VINEYARD) In Perea Mark 10:17-31 |Matt. 19:16 to 20:16 |Luke 18:18-30 | | 17 And as he was | | going forth [8]into | | the way, there ran | | one to him, and |16 And behold, one |18 And a certain kneeled to him, and | came to him and | ruler asked him, asked him, Good | said, [1][2]Master, | saying, Good [2]Master, what | what good thing | [2]Master, what shall I do that I | shall I do, that I | shall I do to may inherit eternal |17 may have eternal | inherit eternal 18 life? And Jesus said| life? And he said |19 life? And Jesus | unto him, [3]Why | | askest thou me | | concerning that | unto him, Why | which is good? One | said unto him, Why callest thou me | there is who is | callest thou me good? none is good | good: but if thou | good? none is good save one, _even_ | wouldest enter into | save one, _even_ 19 God. Thou knowest | life, keep the |20 God. Thou knowest the commandments |18 commandments. He | the commandments, [_see Ex. 20:12-16; | saith unto him, | Deut. 5:16-20_], Do | Which? And Jesus | not kill, Do not | said, Thou shalt not| commit adultery, Do | kill, Thou shalt not| Do not commit not steal, Do not | commit adultery, | adultery, Do not bear false witness, | Thou shalt not | Do not defraud, | steal, Thou shalt | kill, Do not Honour thy father | not bear false | steal, Do not bear 20 and mother. And he |19 witness, Honour thy | false witness, said unto him, | father and thy | Honour thy father [2]Master, all these| mother: and, Thou |21 and mother. And he things have I | shalt love thy | said, All these observed from my | neighbor as thyself.| things have I 21 youth. And Jesus |20 The young man saith | observed from my looking upon him | unto him, All these |22 youth up. And when loved him, and said | things have I | Jesus heard it, he unto him, One thing | observed: what lack | said unto him, One thou lackest: go, |21 I yet? Jesus said | thing thou lackest sell whatsoever thou| unto him, If thou | yet: sell all that hast, and give to | wouldest be perfect,| thou hast, and the poor, and thou | go, sell that thou | distribute unto shalt have treasure | hast, and give to | the poor, and thou in heaven: and come,| the poor, and thou | shalt have 22 follow me. But his | shalt have treasure | treasure in countenance fell at | in heaven: and come,| heaven: and come, the saying, and he |22 follow me. But when |23 follow me. But went away sorrowful:| the young man heard | when he heard for he was one that | the saying, he went | these things, he had great | away sorrowful: for | became exceeding possessions. | he was one that had | sorrowful; for he 23 And Jesus looked | great possessions. | was very rich. round about, and |23 And Jesus said |24 And saith unto his | unto his disciples, | Jesus seeing him disciples, How | Verily I say unto | said, How hardly hardly shall they | you, It is hard for | shall they that that have riches | a rich man to enter | have riches enter enter into the | into the kingdom of | into the kingdom 24 kingdom of God! And | heaven. | of God! the disciples were | | amazed at his words.| | But Jesus answereth | | again, and saith | | unto them, Children,| | how hard is it | | [9]for them that | | trust in riches to | | enter into the |24 And again I | 25 kingdom of God! It | say unto you, It is |25 For it is is easier for a | easier for a camel | easier for a camel camel to go through | to go through a | to enter in a needle's eye, than| needle's eye, than | through a needle's for a rich man to | for a rich man to | eye, than for a enter into the | enter into the | rich man to enter 26 kingdom of God. And |25 kingdom of God. And | into the kingdom they were astonished| when the disciples | of God. exceedingly, saying | heard it, they were | [10]unto him, Then | astonished |26 And they who can be saved? | exceedingly, saying,| that heard it 27 Jesus looking upon | Who then can be | said, Then who can them saith, With men|26 saved? And Jesus | be saved? it is impossible, | looking upon _them_ | but not with God: | said to them, With |27 But he for all things are | men this is | said, The things possible with God | impossible; but with| that are [_see Gen. 18:24; | God all things are | impossible with 28 Job, 42:2_]. Peter |27 possible. Then | men are possible began to say unto | answered Peter and |28 with God. And him, Lo, we have | said unto him, Lo, | Peter said, Lo, we left all, and | we have left all, | have left [12]our followed thee. | and followed thee; | own, and followed | what then shall we | thee. 29 Jesus |28 have? And Jesus said|29 And he said said, Verily I say | unto them, Verily I | unto them, Verily unto you, | say unto you, that | I say unto you, | ye which have | | followed me, in the | | regeneration when | | the Son of man shall| | sit on the throne of| | his glory, ye also | There is | shall sit upon | no man that hath | twelve thrones, | left house, or | judging the twelve | brethren, or | tribes of Israel. | There is no man sisters, or mother, |29 And every one that | that hath left or father, or | hath left houses, or| house, or wife, or children, or lands, | brethren, or | brethren, or for my sake, and for| sisters, or father, | parents, or the gospel's sake, | or mother,[4] or | children, for the 30 but he shall receive| children, or lands, | kingdom of God's a hundredfold now in| for my name's sake, |30 sake, who shall this time, houses, | shall receive [5]a | not receive and brethren, and | hundredfold, | manifold more in sisters, and | | this time, mothers, and | | children, and lands,| | with persecutions; | and | and in and in the [11]world| shall inherit | the [11]world to to come eternal |30 eternal life. But | come eternal life. 31 life. But many _that| many shall be last | are_ first shall be | _that are_ first; | last; and the last | and first _that are_| first. | last. | | 1 For the kingdom of heaven is like unto | a man that is a householder, which went out | early in the morning to hire labourers | 2 into his vineyard. And when he had agreed | with the labourers for a [6]penny a day, 3 he sent them into his vineyard. And he went out about the third 4 hour, and saw others standing in the marketplace idle; and to them he said, Go ye also into the vineyard, and whatsoever is right I 5 will give you. And they went their way. Again he went out about 6 the sixth and the ninth hour, and did likewise. And about the eleventh _hour_ he went out, and found others standing; and he 7 saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also 8 into the vineyard. And when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and pay them 9 their hire, beginning from the last unto the first. And when they came that _were hired_ about the eleventh hour, they received 10 every man a [6]penny. And when the first came, they supposed that they would receive more; and they likewise received every man a 11 [6]penny. And when they received it, they murmured against the 12 householder, saying, These last have spent _but_ one hour, and thou hast made them equal unto us, which have borne the burden of 13 the day and the [7]scorching heat. But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me 14 for a [6]penny? Take up that which is thine, and go thy way; it is 15 my will to give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? or is thine eye 16 evil, because I am good? So the last shall be first, and the first last. [Footnote 1: Some ancient authorities read _Good Master_. See Mark 10:17; Luke 18:18.] [Footnote 2: Or, _Teacher_.] [Footnote 3: Some ancient authorities read _Why callest thou me good? None is good save one,_ even _God._ See Mark 10:18; Luke 18:19.] [Footnote 4: Many ancient authorities add _or wife_: as in Luke 18:29.] [Footnote 5: Some ancient authorities read _manifold_.] [Footnote 6: The Roman denarius, about seventeen cents of our money.] [Footnote 7: Or, _hot wind_.] [Footnote 8: Or, _on his way_.] [Footnote 9: Some ancient authorities omit _for them that trust in riches_.] [Footnote 10: Many ancient authorities read _among themselves_.] [Footnote 11: Or, _age_.] [Footnote 12: Or, _our own_ homes.] § 125. JESUS AGAIN FORETELLS TO THE DISCIPLES HIS DEATH AND RESURRECTION (COMP. §§ 83, 85, 86, 88), AND REBUKES THE SELFISH AMBITION OF JAMES AND JOHN Probably in Perea Mark 10:32-45 |Matt. 20:17-28 |Luke 18:31-34 | | 32 And they were in |17 And as Jesus was | the way, going up to| going up to | Jerusalem;[a] and | Jerusalem, | Jesus was going | | before them: and | | they were amazed; | | [3]and they that | | followed were | | afraid. And he took | he took |31 And he took unto again the twelve, | the twelve disciples| him the twelve, and began to tell | apart, and in the | and said unto them the things that| way he said unto | them, Behold, were to happen unto | them, | we go up to 33 him, _saying_, | | Jerusalem, and all Behold, we go up to |18 Behold, we go | the things that Jerusalem; and the | up to Jerusalem; and| are written [5]by Son of man shall be | the Son of man shall| the prophets shall delivered unto the | be delivered unto | be accomplished chief priests and | the chief priests | unto the Son of the scribes; and | and scribes; and |32 man. For he shall they shall condemn | they shall condemn | be delivered up him to death, and |19 him to death, and | unto the Gentiles, shall deliver him | shall deliver him | and shall be unto the Gentiles: | unto the Gentiles to| mocked, and 34 and they shall mock | mock, | shamefully, him, and shall spit | | entreated, and upon him, and shall | and to |33 spit upon: and scourge him, and | scourge, and to | they shall scourge shall kill him; and | crucify: and the | and kill him: and after three days he | third day he shall | the third day he shall rise again. | be raised up. | shall rise again. | |34 And they | | understood none of | | these things; and | | this saying was | | hid from them, and | | they perceived not | | the things that | | were said. 35 And there come near |20 Then came to him the| unto him James and | mother of the sons of Zebedee with her John, the sons of | sons, worshipping _him_, and asking a Zebedee, saying unto him, | certain thing of him. [4]Master, we would that thou | shouldest do for us whatsoever | 36 we shall ask of thee. And he |21 And he said unto them, What would ye | said unto her, What wouldest 37 that I should do for you? And | thou? She saith unto him, they said unto him, Grant unto | Command that these my two sons us that we may sit, one on thy | may sit, one on thy right hand, right hand, and one on _thy_ | and one on thy left hand, in 38 left hand, in thy glory. But |22 thy kingdom. But Jesus answered Jesus said unto them, Ye know | and said, Ye know not what ye not what ye ask. Are ye able to| ask. Are ye able to drink the drink the cup that I drink? or | cup that I am about to drink? to be baptized with the baptism| 39 that I am baptized with? And | they said unto him, We are | They say unto him, We are able. able. And Jesus said unto them,| The cup that I drink ye shall |23 He saith unto them, My cup drink; and with the baptism | indeed ye shall drink: that I am baptized withal shall| 40 ye be baptized: but to sit on | but to my right hand or on _my_ left | sit on my right hand, and on hand is not mine to give: but | _my_ left hand, is not mine to _it is for them_ for whom it | give, but _it is for them_ for 41 hath been prepared. And when | whom it hath been prepared of the ten heard it, they began to|24 my Father. And when the ten be moved with indignation | heard it, they were moved with 42 concerning James and John. And | indignation concerning the two Jesus called them to him, and |25 brethren. But Jesus called them saith unto them, Ye know that | unto him, and said, Ye know they which are accounted to | rule over the Gentiles lord it | that the rulers of the Gentiles over them; and their great ones| lord it over them, and their exercise authority over them. | great ones exercise authority 43 But it is not so among you: but|26 over them. Not so shall it be whosoever would become great | among you: but whosoever would among you, shall be your | be great among you shall be 44 [1]minister: and whosoever |27 your [1]minister; and whosoever would be first among you, shall| would be first among you shall 45 be [2]servant of all. For |28 be your [2]servant: even as the verily the Son of man came not | Son of man came not to be to be ministered unto, but to | ministered unto, but to minister, and to give his life | minister, and to give his life a ransom for many. | a ransom for many. [Footnote 1: Or, _servant_.] [Footnote 2: Gr. _bondservant_.] [Footnote 3: Or, _but some as they followed were afraid_.] [Footnote 4: Or, _Teacher_.] [Footnote 5: Or, _through_.] [Footnote a: He left Galilee in § 122, crossing the Jordan into Perea, probably in company with many Jews from Galilee (who regularly went this way to Jerusalem), and will now soon cross the river again and reach Jericho (§ 126).] § 126. BLIND BARTIMÆUS AND HIS COMPANION HEALED At Jericho Mark 10:46-52 |Matt. 20:29-34 |Luke 18:35-43 | | 46 And they come to |29 And as they went |35 And it came to Jericho: and as he | out from Jericho, a | pass, as he drew went out from | great multitude | nigh unto Jericho, Jericho, with his | followed him. | disciples and a | | great multitude, the| | son of Timæus, |30 And | Bartimæus, a blind | behold, two[a] blind| a certain blind beggar, was sitting | men sitting by the | man sat by the way by the way side. | way side, |36 side begging: and | | hearing a | | multitude going | | by, he inquired | | what this meant. 47 And | when they |37 And they told him, when he heard that | heard that Jesus was| that Jesus of it was Jesus of | passing by, cried | Nazareth passeth Nazareth, he began | out, saying, Lord, |38 by. And he cried, to cry out, and say,| have mercy on us, | saying, Jesus, Jesus, thou son of | thou Son of David. | thou son of David, David, have mercy on|31 And the multitude | have mercy on me. 48 me. And many rebuked| rebuked them, that |39 And they that went him, that he should | they should hold | before rebuked hold his peace: but | their peace: but | him, that he he cried out the | they cried out the | should hold his more a great deal, | more, saying, Lord, | peace: but he Thou son of David, | have mercy on us, | cried out the more have mercy on me. | thou son of David. | a great deal, Thou 49 And Jesus stood |32 And Jesus stood | son of David, have still, and said, | still, and called |40 mercy on me. And Call ye him. And | them, | Jesus stood, and they call the blind | | commanded him to man, saying unto | | be brought unto him, Be of good | | him: cheer: rise, he | | 50 calleth thee. And | | he, casting away his| | and when he garment, sprang up, | | was come near, he and came to Jesus. | |41 asked him, What 51 And Jesus answered | | wilt thou I should him, and said, What | and said, What| do unto thee? And wilt thou that I | will ye that I | he said, Lord, should do unto thee?| should do unto you? | that I may receive And the blind man |33 They say unto him, |42 my sight. And said unto him, | Lord, that our eyes | Jesus said unto [1]Rabboni, that I |34 may be opened. And | him, Receive thy may receive my | Jesus, being moved | sight: thy faith 52 sight. And Jesus | with compassion, | hath [2]made thee said unto him, Go | touched their eyes: |43 whole. And thy way; thy faith | and straightway they| immediately he hath [2]made thee | received their | received his whole. And | sight, and followed | sight, and straightway he | him. | followed him, received his sight, | | glorifying God: and followed him in | | and all the the way. | | people, when they | | saw it, gave | | praise unto God. [Footnote 1: See John 20:16.] [Footnote 2: Or, _saved thee_.] [Footnote a: Matthew mentions two blind men, while Mark and Luke describe one, probably the more conspicuous one.--The discrepancy as to place, "as he went out from Jericho," "as he drew nigh unto Jericho," is best explained by the recent suggestion that the healing occurred after he left the old Jericho, and as he was approaching the new Jericho which Herod the Great had built at some distance away. An older, and also possible explanation was that the blind men made application when he was approaching the city, but were not then healed, and only when he had left the city were they healed. (Comp. Matt. 15:23 ff., and Mark 8:22 f.)] § 127. JESUS VISITS ZACCHÆUS, AND SPEAKS THE PARABLE OF THE POUNDS,[a] AND SETS OUT FOR JERUSALEM Jericho Luke 19:1-28 1, 2 And he entered and was passing through Jericho. And behold, a man called by name Zacchæus; and he was a chief publican, and he 3 was rich. And he sought to see Jesus who he was; and could not for 4 the crowd, because he was little of stature. And he ran on before, and climbed up into a sycomore tree to see him: for he was to pass 5 that way. And when Jesus came to the place, he looked up, and said unto him, Zacchæus, make haste, and come down; for to-day I must 6 abide at thy house. And he made haste, and came down, and received 7 him joyfully. And when they saw it, they all murmured, saying, He 8 is gone in to lodge with a man that is a sinner. And Zacchæus stood, and said unto the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any 9 man, I restore fourfold [_see Ex. 22:1; Num. 5:6-7_]. And Jesus said unto him, To-day is salvation come to this house, forasmuch 10 as he also is a son of Abraham. For the Son of man came to seek and to save that which was lost [_Ezek. 34:16_]. 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and _because_ they supposed that 12 the kingdom of God was immediately to appear. He said therefore, A certain nobleman went into a far country, to receive for himself a 13 kingdom, and to return. And he called ten [1]servants of his, and gave them ten [2]pounds, and said unto them, Trade ye _herewith_ 14 till I come. But his citizens hated him, and sent an ambassage 15 after him, saying, We will not that this man reign over us. And it came to pass, when he was come back again, having received the kingdom, that he commanded these [1]servants, unto whom he had given the money, to be called to him, that he might know what they 16 had gained by trading. And the first came before him, saying, 17 Lord, thy pound hath made ten pounds more. And he said unto him, Well done, thou good [3]servant: because thou wast found faithful 18 in a very little, have thou authority over ten cities. And the 19 second came, saying, Thy pound, Lord, hath made five pounds. And 20 he said unto him also, Be thou also over five cities. And [4]another came, saying, Lord, behold, _here is_ thy pound, which 21 I kept laid up in a napkin: for I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and 22 reapest that thou didst not sow. He saith unto him, Out of thine own mouth will I judge thee, thou wicked [3]servant. Thou knewest that I am an austere man, taking up that I laid not down, and 23 reaping that I did not sow; then wherefore gavest thou not my money into the bank, and [5]I at my coming should have required it 24 with interest? And he said unto them that stood by, Take away from 25 him the pound, and give it unto him that hath the ten pounds. And 26 they said unto him, Lord, he hath ten pounds. I say unto you, that unto every one that hath shall be given; but from him that hath 27 not, even that which he hath shall be taken away from him. Howbeit these mine enemies, which would not that I should reign over them, bring hither, and slay them before me. 28 And when he had thus spoken, he went on before, going up to Jerusalem. [Footnote 1: Gr. _bondservants_.] [Footnote 2: _Mina_, here translated a pound, is equal to one hundred drachmas. See ch. 15:8.] [Footnote 3: Gr. _bondservant_.] [Footnote 4: Gr. _the other_.] [Footnote 5: Or, _I should have gone and required_.] [Footnote a: The similar parable of the Talents was given several days later. See § 139. On this first occasion the illustration has a specific design (ver. 11 f.), which will not appear on the second, _viz._, to check the wild enthusiasm of the multitude to make Jesus King in Jerusalem as they had once planned a year ago (John 6:15. § 73).] PART XI THE LAST PUBLIC MINISTRY IN JERUSALEM _Friday before to Tuesday of Passion Week, Spring of A.D. 30 (or A.D. 29).[a] Just before Passover. §§ 128a-138._ [Footnote a: If the feast of John 5:1 was a Passover, and so his ministry lasted over three years, then his death was pretty certainly in A.D. 30; otherwise in A.D. 29.] § 128a. JESUS ARRIVES AT BETHANY,[a] NEAR JERUSALEM Friday afternoon John 11:55 to 12:1, 9-11 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify 56 themselves. They sought therefore for Jesus, and spake one with another, as they stood in the temple, What think ye? That he will 57 not come to the feast? Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should shew it, that they might take him. 1 Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead.[b] 9 The common people therefore of the Jews learned that he was there: and they came, not for Jesus' sake only, but that they might 10 see Lazarus also, whom he raised from the dead. But the chief 11 priests took counsel that they might put Lazarus also to death; because that by reason of him many of the Jews went away, and believed on Jesus. [Footnote a: Compare former visits to this Bethany, §§ 104, 118, and see also below, § 141.] [Footnote b: John (12:2-8) gives the supper in the house of Simon the leper at this stage, probably because it is the last mention of Bethany in his Gospel. It seems better to follow the order of Mark here in the location of the anointing of Jesus by Mary of Bethany.] _In §§ 128b-138 we have the Saviour's movements and teachings on Sunday, Monday and Tuesday--the close of his public ministry, except the little that he said during the Jewish and Roman trial. All of his teaching thereafter will be given to his disciples._ § 128b. HIS TRIUMPHAL ENTRY INTO JERUSALEM AS THE MESSIAH[a] From Bethany to Jerusalem and back (_Sunday_). A Day of Messianic Demonstration Mark 11:1-11 |Matt. 21:1-11, |Luke 19:29-44 |John 12:12-19 | 14-17 | | 1 And when | 1 And when |29 And it came | they draw nigh| they drew nigh| to pass, when | unto | unto | he drew nigh | Jerusalem, | Jerusalem, and| unto Bethphage| unto Bethphage| came unto | and Bethany, | and Bethany, | Bethphage, | at the mount | at the mount | unto the mount| that is called| of Olives, he | of Olives, | _the mount_ of| sendeth two of| then Jesus | Olives, he | his disciples,| sent two | sent two of | 2 and saith unto| disciples, | the disciples,| them, Go your | 2 saying unto | saying, | way into the | them, Go into |30 Go | village that | the village | your way into | is over | that is over | the village | against you: | against you, | over against | and | and | _you_; in the | straightway as| straightway ye| which as ye | ye enter into | shall find an | enter ye shall| it, ye shall | ass tied, and | find a colt | find a colt | a colt with | tied, whereon | tied, whereon | her: | no man ever | no man ever | loose | yet sat: loose| yet sat; loose| _them_, and | him, and bring| him, and bring| bring _them_ |31 him. And if | 3 him. And if | 3 unto me. And | any one ask |12 On the any one say | if any one say| you, Why do ye| morrow [9]a unto you, Why | aught unto | loose him? | great do ye this? | you, ye shall | thus shall ye | multitude say ye, The | say, The Lord | say, The Lord | that had Lord hath need| hath need of | hath need of | come to the of him; and | them; and | him. | feast, when straightway | straightway he| | they heard he [2]will | will send | | that Jesus send him | them. | | was coming [3]back | | | to 4 hither. And | 6 And the |32 And they | Jerusalem, they went | disciples | that were sent|13 took the away, and | went, and did | went away, and| branches of found a colt | even as Jesus | found even as | the palm tied at the | appointed | he had said | trees, and door without | them, | unto them. | went forth in the open | | | to meet him, street; and | |33 And | and cried they loose | | as they were | out, 5 him. And | | loosing the | Hosanna: certain of | | | Blessed _is_ them that | | colt, the | he that stood there | | owners thereof| cometh in said unto | | said unto | the name of them, What do | | them, Why | the Lord, ye, loosing | | loose ye the | even the 6 the colt? And | |34 colt? And they| King of they said unto| | said, The Lord|14 Israel. And them even as | | hath need of | Jesus, Jesus had | | him. | having found said: and they| | | a young ass, let them go. | | | sat thereon; 7 And they bring| 7 and |35 And they | as it is the colt unto | brought the | brought him to| written, Jesus, and | ass, and the | Jesus: and |15 Fear not, cast on him | colt, and put | they threw | daughter of their | on them their | their garments| Zion: behold, garments; and | garments; and | upon the colt,| thy King he sat upon | he sat | and set Jesus | cometh, him. | 4 thereon. Now | thereon. | sitting on | this is come | | an ass's | to pass, that | |16 colt. These | it might be | | things | fulfilled | | understood | which was | | not his | spoken [1]by | | disciples at | the prophet | | first: but | [_see Isa. | | when Jesus | 62:11; Zech. | | was | 9:9_], saying:| | glorified, | 5 Tell ye the | | then | daughter | | remembered | of Zion, | | they that | Behold, thy | | these things | King | | were written | cometh | | of him, and | unto thee,| | that they | Meek, and | | had done | riding | | these things | upon an | | unto him. | ass, | |17 The | And upon a | | multitude | colt the | | therefore | foal of an| | that was | ass. | | with him | 8 And the most |36 And | when he | part of the | as he went, | called 8 And many | multitude | they spread | Lazarus out spread their | spread their | their garments| of the tomb, garments upon | garments in | in the way. | and raised the way; and | the way; and |37 And as he was | him from the others | others cut | now drawing | dead, bare [4]branches, | branches from | nigh, _even_ |18 witness. For which they had| the trees, and| at the descent| this cause cut from the | spread them in| of the mount | also the 9 fields. And | 9 the way. And | of Olives, the| multitude they that went| the multitudes| whole | went and met before, and | that went | multitude of | him, for they that | before him, | the disciples | that they followed, | and that | began to | heard that cried, | followed, | rejoice and | he had done Hosanna; | cried, saying,| praise God | this sign. Blessed _is_ | | with a loud |19 The he that cometh| | voice for all | Pharisees in the name | | the [5]mighty | therefore of the Lord | | works which | said among [_see Ps. | Hosanna to the| they had seen;| themselves, 118:25-26_]: | son of David: |38 saying, | [10]Behold 10 Blessed _is_ | Blessed _is_ | Blessed _is_ | how ye the kingdom | he that cometh| the King that | prevail that cometh, | in the name of| cometh in the | nothing: lo, _the kingdom_ | the Lord; | name of the | the world is of our father | | Lord: peace in| gone after David: Hosanna| Hosanna in the| heaven, and | him. in the | highest. | glory in the | highest. | | highest. | | |39 And some of the Pharisees | | from the multitude said unto | | him, [6]Master, rebuke thy | |40 disciples. And he answered and | | said, I tell you that, if these | | shall hold their peace, the | | stones will cry out. | |41 And when he drew nigh, he saw | | the city and wept over it, | |42 saying, [7]If thou hadst known | | in this day, even thou, the | | things which belong unto | | peace! but now they are hid | |43 from thine eyes. For the days | | shall come upon thee, when | | thine enemies shall cast up a | | [8]bank about thee, and | | compass thee round, and keep | |44 thee in on every side, and | | shall dash thee to the ground, | | and thy children within thee; | | and they shall not leave in | | thee one stone upon another; | | because thou knewest not the | | time of thy visitation [_see | | Ps. 139:9_]. |Matt. 21:1-11, 14-17 11 And he entered into Jerusalem,|10 And when he was come into | Jerusalem, all the city was | stirred, saying, Who is this? |11 And the multitudes said, This | is the prophet, Jesus, from |14 Nazareth of Galilee. And | the blind and lame came to | him in the temple: and he |15 healed them. But when the chief | priests and the scribes saw the | wonderful things that he did, | and the children that were into the temple; | crying in the temple and | saying, Hosanna to the son of | David; they were moved with |16 indignation, and said unto him, | Hearest thou what these are | saying? And Jesus saith unto | them, Yea: did ye never read | [_see Ps. 8:2_], Out of the and when | mouths of babes and sucklings he had looked round about upon |17 thou hast perfected praise? And all things, it being now | he left them, and went forth eventide, he went out unto | out of the city to Bethany, and Bethany with the twelve. | lodged there. [Footnote 1: Or, _through_.] [Footnote 2: Gr. _sendeth_.] [Footnote 3: Or, _again_.] [Footnote 4: Gr. _layers of leaves_.] [Footnote 5: Gr. _powers_.] [Footnote 6: Or, _Teacher_.] [Footnote 7: Or, _O that thou hadst known_.] [Footnote 8: Gr. _palisade_.] [Footnote 9: Some ancient authorities read _the common people_.] [Footnote 10: Or, _Ye behold_.] [Footnote a: Jesus now makes a formal challenge to the Jerusalem leaders who have so long opposed his claims. This was a Day of Triumph that seemed to the excited crowds to mean the establishment of a political Messianic Kingdom.] § 129. THE BARREN FIG TREE CURSED, AND THE SECOND[a] CLEANSING OF THE TEMPLE. (COMP. § 31) Bethany and Jerusalem (_Monday_). A Day of Messianic Power Mark 11:12-18 |Matt. 21:18, 19, |Luke 19:45-48 | 12, 13 | 12 And on the morrow,|18 Now in the morning| when they were come | as he returned to | out from Bethany, he| the city, he | 13 hungered. And seeing|19 hungered. And seeing| a fig tree afar off | [1]a fig tree by the| having leaves, he | way side, | came, if haply he | | might find anything | | thereon: and when he| he came to it,| came to it, he found| and found nothing | nothing but leaves; | thereon, but leaves | for it was not the | only; | 14 season of figs. And | | he answered and said| and he saith | unto it, No man eat | unto it, Let there | fruit from thee | be no fruit from | henceforward for | thee henceforward | ever. And his | for ever. | disciples heard it. | | 15 And they come to |12 And Jesus entered |45 And he entered Jerusalem: and he | into the temple | into the temple, entered into the | [2]of God, | temple, and began to| | cast out them that | and cast | and began to cast sold and them that | out all them that | out them that bought in the | sold and bought in | sold, temple, and | the temple, and | overthrew the tables| overthrew the tables| of the | of the | money-changers, and | money-changers, and | the seats of them | the seats of them | that sold the doves;| that sold the doves;| 16 and he would not | | suffer that any man | | should carry a | | vessel through the | |46 saying unto 17 temple. And he | | them, It is taught, and said | | written [_see Isa. unto them, Is it not|13 and he saith unto | 56:7; Jer. 7:11_], written, My house | them, It is written,| And my house shall shall be called a | My house shall be | be a house of house of prayer for | called a house of | prayer: but ye all the nations? but| prayer: | have made it a den ye have made it a | but ye make | of robbers. 18 den of robbers. And | it a den of robbers.|47 And he was the chief priests | | teaching daily in and the scribes | | the temple. But heard it, and sought| | the chief priests how they might | | and the scribes destroy him: for | | and the principal they feared him, for| | men of the people all the multitude | | sought to destroy was astonished at | |48 him: and they his teaching. | | could not find | | what they might | | do; for the people | | all hung upon him, | | listening. [Footnote 1: Or, _a single_.] [Footnote 2: Many ancient authorities omit _of God_.] [Footnote a: Once more at the close of the Ministry in Jerusalem, as at the beginning, Jesus asserts his authority over the Temple as the Messiah. In both instances his authority is sharply challenged by the Jewish rulers.] § 130. THE DESIRE OF SOME GREEKS TO SEE JESUS PUZZLES THE DISCIPLES AND LEADS JESUS IN AGITATION OF SOUL TO INTERPRET LIFE AND DEATH AS SACRIFICE AND TO SHOW HOW BY BEING "LIFTED UP" HE WILL DRAW ALL MEN TO HIM Jerusalem (_Monday_) John 12:20-50 20 Now there were certain Greeks among those that went up to worship 21 at the feast: these therefore came to Philip, which was of Bethsaida of Galilee, and asked him, saying, Sir, we would see 22 Jesus. Philip cometh and telleth Andrew: Andrew cometh, and 23 Philip, and they tell Jesus. And Jesus answereth them, saying, The 24 hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it 25 beareth much fruit. He that loveth his [1]life loseth it; and he that hateth his [1]life in this world shall keep it unto life 26 eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the 27 Father honour. Now is my soul troubled; and what shall I say [_see Ps. 42:6_]? Father, save me from this [2]hour. But for this cause 28 came I unto this hour. Father, glorify thy name. There came therefore a voice out of heaven, _saying_, I have both glorified 29 it, and will glorify it again. The multitude therefore, that stood by, and heard it, said that it had thundered: others said, An 30 angel hath spoken to him. Jesus answered and said, This voice hath 31 not come for my sake, but for your sakes. Now is [3]the judgement 32 of this world: now shall the prince of this world be cast out. And I, if I be lifted up [4]from the earth, will draw all men unto 33 myself. But this he said, signifying by what manner of death he 34 should die. The multitude therefore answered him, We have heard out of the law that the Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? 35 Jesus therefore said unto them, Yet a little while is the light [5]among you. Walk while ye have the light, that darkness overtake you not: and he that walketh in the darkness knoweth not whither 36 he goeth. While ye have the light, believe on the light, that ye may become sons of light. These things spake Jesus, and he departed and [6]hid himself from 37 them. But though he had done so many signs before them, yet they 38 believed not[a] on him: that the word of Isaiah the prophet might be fulfilled [_see Isa. 53:1_], which he spake, Lord, who hath believed our report? And to whom hath the arm of the Lord been revealed? 39 For this cause they could not believe, for that Isaiah said again, 40 He hath blinded their eyes, and he hardened their heart; Lest they should see with their eyes, and perceive with their heart, And should turn, And I should heal them. 41 These things said Isaiah [_see Isa. 6:1, 10_], because he saw his 42 glory; and he spake of him. Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess 43 [7]it, lest they should be put out of the synagogue: for they loved the glory of men more than the glory of God. 44 And Jesus cried and said, He that believeth on me, believeth not 45 on me, but on him that sent me. And he that beholdeth me beholdeth 46 him that sent me. I am come a light into the world, that whosoever 47 believeth on me may not abide in the darkness. And if any man hear my sayings, and keep them not, I judge him not: for I came not to 48 judge the world, but to save the world. He that rejecteth me, and receiveth not my sayings, hath one that judgeth him: the word that 49 I spake, the same shall judge him in the last day. For I spake not from myself; but the Father which sent me, he hath given me a 50 commandment, what I should say, and what I should speak. And I know that his commandment is life eternal: the things therefore which I speak, even as the Father hath said unto me, so I speak. [Footnote 1: Or, _soul_.] [Footnote 2: Or, _hour?_] [Footnote 3: Or, _a judgement_.] [Footnote 4: Or, _out of_.] [Footnote 5: Or, _in_.] [Footnote 6: Or, _was hidden from them_.] [Footnote 7: Or, _him_.] [Footnote a: The rejection of Jesus by the Jews is clearly set forth by John's Gospel. The Pharisees made many timid and afraid.] § 131. THE BARREN FIG TREE FOUND TO HAVE WITHERED On the way from Bethany to Jerusalem. (_Tuesday_[a]) Mark 11:19-25 |Matt. 21:19-22 |Luke 21:37, 38 | | 19 And [1]every | |37 And every day he evening [2]he went | | was teaching in forth out of the | | the temple; and 20 city. And as they |19 And immediately | every night he passed by in the | the fig tree | went out, and morning, they saw |20 withered away. And | lodged in the the fig tree | when the disciples | mount that is withered away from | saw it, they | called _the mount_ 21 the roots. And Peter| marvelled, saying, |38 of Olives. And all calling to | How did the fig tree| the people came remembrance saith | immediately wither | early in the unto him, Rabbi, |21 away? And Jesus | morning to him in behold, the fig tree| answered and said | the temple, to which thou cursedst | unto them, Verily I | hear him. is withered away. | say unto you, If ye | 22 And Jesus answering | have faith, and | saith unto them, | doubt not, ye shall | Have faith in God. | not only do what is | 23 Verily I say unto | done to the fig | you, Whosoever shall| tree, but even if ye| say unto this | shall say unto this | mountain, Be thou | mountain, Be thou | taken up and cast | taken up and cast | into the sea; and |22 into the sea, it | shall not doubt in | shall be done. And | his heart, but shall| all things, | believe that what he| whatsoever ye shall | saith cometh to | ask in prayer, | pass; he shall have | believing, ye shall | 24 it. Therefore I say | receive. | unto you, All | | things whatsoever ye pray and ask for, believe that ye have 25 received them, and ye shall have them. And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses.[3] [Footnote 1: Gr. _whenever evening came_.] [Footnote 2: Some ancient authorities read _they_.] [Footnote 3: Many ancient authorities add ver. 26 _But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses._] [Footnote a: The Synoptic Gospels give more details of the teaching of Jesus on this Tuesday in the Temple and on the Mount of Olives than for any other single day. We had another Busy Day in Galilee (§§ 61-66).] § 132. THE RULERS (SANHEDRIN) FORMALLY CHALLENGE[a] THE AUTHORITY OF JESUS AS AN ACCREDITED TEACHER (RABBI) _Jesus bases His human authority on John the Baptist, His Forerunner who baptized him, and demands the Sanhedrin's opinion of the Baptism of John. This pertinent counter-question paralyzes the Jewish leaders and Jesus drives His argument home by three parables. (a) Parable of the Two Sons. (b) Parable of the Wicked Husbandmen. (c) Parable of the Marriage Feast of the King's Son._ In the court of the Temple. (_Tuesday_[b]) A Day of Controversy Mark 11:27-12:12 |Matt. 21:23-22:14 |Luke 20:1-19 | | | | 1 And it came to | | pass, on one of | | the days, as he 27 And they come |23 And when he was | was teaching the again to Jerusalem: | come into the | people in the and as he was | temple, the chief | temple, and walking in the | priests and the | preaching the temple, there come | elders of the people| gospel, there came to him the chief | came unto him as he | upon him the chief priests, and the | was teaching, and | priests and the scribes, and the | said, By what | scribes with the 28 elders; and they | authority doest thou| 2 elders; and they said unto him, By | these things? and | spake, saying unto what authority doest| who gave thee this | him, Tell us: By thou these things? |24 authority? And Jesus| what authority or who gave thee | answered and said | doest thou these this authority to do| unto them, I also | things? or who is 29 these things? And | will ask you one | he that gave thee Jesus said unto | [1]question, which | this authority? them, I will ask of | if ye tell me, I | 3 And he answered you one [1]question,| likewise will tell | and said unto and answer me, and I| you by what | them, I also will will tell you by | authority I do these| ask you a what authority I do |25 things. The baptism | [1]question; and 30 these things. The | of John, whence was | 4 tell me: The baptism of John, was| it? from heaven or | baptism of John, it from heaven, or | from men? And they | was it from from men? answer me.| reasoned with | heaven, or from 31 And they reasoned | themselves, saying, | 5 men? And they with themselves, | If we shall say, | reasoned with saying, If we shall | From heaven; he will| themselves, say, From heaven; he| say unto us, Why | saying, If we will say, Why then | then did ye not | shall say, From did ye not believe |26 believe him? But if | heaven; he will 32 him? [7]But should | we shall say, From | say, Why did ye we say, From | men; we fear the | not believe him? men--they feared the| multitude; for all | 6 But if we shall people: [8]for all | hold John as a | say, From men; all verily held John to |27 prophet. And they | the people will 33 be a prophet. And | answered Jesus, and | stone us: for they they answered Jesus | said, We know not. | be persuaded that and say, We know | He also said unto | John was a not. And Jesus saith| them, Neither tell | 7 prophet. And they unto them, Neither | I you by what | answered, that tell I you by what | authority I do these| they knew not authority I do these| things. | whence _it was_. things. | | 8 And Jesus said | | unto them, Neither | | tell I you by what | | authority I do | | these things. |28 But what think ye? | | A man had two sons; | and he came to the first, and said, [2]Son, go work to-day in the 29 vineyard. And he answered and said, I will not: but afterward he 30 repented himself, and went. And he came to the second, and said likewise. And he answered and said, I _go_, sir: and went not. 31 Whether of the twain did the will of his father? They say, The first. Jesus saith unto them, Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you. 32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye saw it, did not even repent yourselves afterward, that ye | might believe him. | 1 And he began to |33 Hear another | 9 And he began to speak unto them in | parable: There was | speak unto the parables. A man | a man that was a | people this planted a vineyard, | householder, which | parable [_see Isa. and set a hedge | planted a vineyard, | 5:1-2_]: A man about it, and digged| and set a hedge | planted a a pit for the | about it, and digged| vineyard, and let winepress, and built| a winepress in it, | it out to a tower, and let it | and built a tower, | husbandmen, and out to husbandmen, | and let it out to | went into another and went into | husbandmen, and went| country for a long 2 another country. And| into another |10 time. And at the at the season he |34 country. And when | season he sent sent to the | the season of the | unto the husbandmen a | fruits drew near, he| husbandmen a [9]servant, that he | sent his [3]servants| [9]servant, that might receive from | to the husbandmen, | they should give the husbandmen of | to receive [4]his | him of the fruit the fruits of the |35 fruits. And the | of the vineyard: 3 vineyard. And they | husbandmen took his | but the husbandmen took him, and beat | [3]servants, and | beat him, and sent him, and sent him | beat one, and killed| him away empty. 4 away empty. And | another, and stoned |11 And he sent yet again he sent unto |36 another. Again, he | another them another | sent other | [9]servant: and [9]servant; and him | [3]servants more | him also they they wounded in the | than the first: and | beat, and handled head, and handled | they did unto him in| him shamefully, shamefully. | like manner. | and sent him away | |12 empty. And he sent 5 And he | | yet a third: and sent another; and | | him also they him they killed: and| | wounded, and cast many others; beating| |13 him forth. And the some, and killing | | Lord of the some. | | vineyard said, 6 He had yet |37 But | What shall I do? I one, a beloved son: | afterward he sent | will send my he sent him last | unto them his son, | beloved son: it unto them, saying, | saying, They will | may be they will They will reverence | reverence my son. | reverence him. my son. |38 But the husbandmen, |14 But when 7 But those | when they saw the | the husbandmen saw husbandmen said | son, said among | him, they reasoned among themselves, | themselves, | one with another, This is the heir; | This is the heir; | saying, This is come, let us kill | come, let us kill | the heir: let us him, and the | him, and take his | kill him, that the inheritance shall be| inheritance. | inheritance may be 8 ours. And they took |39 And |15 ours. And they him, and killed him,| they took him, and | cast him forth out and cast him forth | cast him forth out | of the vineyard, out of the vineyard.| of the vineyard, and| and killed him. 9 What therefore will |40 killed him. When | What therefore the lord of the | therefore the lord | will the lord of vineyard do? | of the vineyard | the vineyard do | shall come, what | unto them? | will he do unto | | those husbandmen? | |41 They say unto him, | he will | He will miserably |16 He will come and destroy the| destroy those | come and destroy husbandmen, and will| miserable men, and | these husbandmen, give the vineyard | will let out the | and will give the unto others. | vineyard unto other | vineyard unto | husbandmen, which | others. And when | shall render him the| they heard it, | fruits in their | they said, [10]God |42 seasons. Jesus saith|17 forbid. But he 10 Have ye | unto them, Did ye | looked upon them, not read even this | never read in the | and said, What scripture; | scriptures [_see Ps.| then is this that | 118:22-23_], | is written [_see The stone which | The stone which | Ps. 118:22_], the builders | the builders | The stone which rejected, | rejected, | the builders The same was made | The same was made | rejected, the head of the | the head of the | The same was corner: | corner: | made the head 11 This was from the | This was from the | of the corner? Lord, | Lord, | And it is | And it is | marvellous in | marvellous in | our eyes? | our eyes? | |43 Therefore say I unto| | you, The kingdom of | | God shall be taken | | away from you, and | | shall be given to a | | nation bringing | | forth the fruits | |44 thereof. [5]And he |18 Every one that | that falleth on this| falleth on that | stone shall be | stone shall be | broken to pieces; | broken to pieces; | but on whomsoever it| but on whomsoever | shall fall, it will | it shall fall, it | scatter him as dust.| will scatter him |45 And when the chief | as dust [_see Isa. | and the Pharisees | 8:14-15_]. | heard his parables, | | they perceived that |19 And the scribes | he spake of them. | and the chief 12 And they sought to |46 And when they sought| priests sought to lay hold on him; and| to lay hold on him, | lay hands on him they feared the | they feared the | in that very hour; multitude; for they | multitudes, | and they feared perceived that he | | the people: for spake the parable | | they perceived against them: and | because | that he spake this they left him, and | they took him for a | parable against went away. | prophet. | them. | 1 And Jesus answered| 2 and spake again in parables unto them, saying, The kingdom of heaven is likened unto a certain king, which made a marriage 3 feast for his son, and sent forth his [3]servants to call them that were bidden to the marriage feast: and they would not come. 4 Again he sent forth other [3]servants, saying, Tell them that are bidden, Behold, I have made ready my dinner: my oxen and my fatlings are killed, and all things are ready: come to the 5 marriage feast. But they made light of it, and went their ways, 6 one to his own farm, another to his merchandise: and the rest laid hold on his [3]servants, and entreated them shamefully, and killed 7 them. But the king was wroth; and he sent his armies, and 8 destroyed those murderers, and burned their city. Then saith he to his [3]servants, The wedding is ready, but they that were bidden 9 were not worthy. Go ye therefore unto the partings of the highways, and as many as ye shall find, bid to the marriage feast. 10 And those [3]servants went out into the highways, and gathered together all as many as they found, both bad and good: and the 11 wedding was filled with guests. But when the king came in to behold the guests, he saw there a man which had not on a 12 wedding-garment: and he saith unto him, Friend, how camest thou in 13 hither not having a wedding-garment? And he was speechless. Then the king said to the [6]servants, Bind him hand and foot, and cast him out into the outer darkness; there shall be the weeping and 14 gnashing of teeth. For many are called, but few chosen. [Footnote 1: Gr. _word_.] [Footnote 2: Gr. _Child_.] [Footnote 3: Gr. _bondservants_.] [Footnote 4: Or, _the fruits of it_.] [Footnote 5: Some ancient authorities omit ver. 44.] [Footnote 6: Or, _ministers_.] [Footnote 7: Or, _But shall we say, From men?_] [Footnote 8: Or, _for all held John to be a prophet indeed_.] [Footnote 9: Gr. _bondservant_.] [Footnote 10: Gr. _Be it not so._] [Footnote a: It was very common to test a Rabbi with hard questions. See this continued in the following sections. In like manner the Fourth Gospel gave us much animated dialogue between Jesus and the Jews at Jerusalem in chap. 5, and chap. 7-10. The Sanhedrin were within their rights in challenging the ecclesiastical and scholastic (scribal) standing of Jesus. He did not dodge in his answer.] [Footnote b: On this last day of Christ's public ministry the Sanhedrin seek to break the power of Jesus with the people whose hero he is since the Triumphal Entry. The first attempt fails miserably, but it is followed by a series of other efforts to entrap Jesus and so turn the crowd against him. The three parables leave the rulers exposed by Jesus and they keenly feel the denunciation of the reply of Jesus.] § 133. THE PHARISEES AND THE HERODIANS TRY TO ENSNARE JESUS ABOUT PAYING TRIBUTE TO CÆSAR Mark 12:13-17 |Matt. 22:15-22 |Luke 20:20-26 | | | |20 And they watched | | him, and sent | | forth spies, which | | feigned themselves | | to be righteous, 13 And they send unto|15 Then went the | that they might him certain of the | Pharisees, and took | take hold of his Pharisees and of the| counsel how they | speech, so as to Herodians, that they| might ensnare him in| deliver him up to might catch him in |16 _his_ talk. And they| the rule and to talk. | send to him their | the authority of 14 And when they | disciples,[a] with |21 the governor. And were come, they say | the Herodians, | they asked him, unto him, [1]Master,| saying, [1]Master, | saying, [1]Master, we know that thou | we know that thou | we know that thou art true, | art true, and | sayest and | teachest the way of | teachest rightly, and carest | God in truth, and | and acceptest not not for any one: for| carest not for any | the person _of thou regardest not | one: for thou | any_, but of a the person of men, | regardest not the | truth teachest the but of a truth |17 person of men. Tell | way of God [_see teachest the way of | us therefore, What | John 3:2_]: God: Is it lawful to| | give tribute unto | thinkest thou? Is it|22 Is it 15 Cæsar, or not? Shall| lawful to give | lawful for us to we give, or shall we| tribute unto Cæsar, | give tribute unto not give? But he, |18 or not? But Jesus |23 Cæsar, or not? But knowing their | perceived their | he perceived their hypocrisy, said unto| wickedness, and | craftiness, and them, Why tempt ye | said, Why tempt ye | said unto them, me? bring me a | me, ye hypocrites? |24 Shew me a [2]penny, that I may|19 Shew me the tribute | [2]penny. 16 see it. And they | money. And they | brought it. And he | brought unto him a | saith unto them, |20 [2]penny. And he | Whose Whose is this image | saith unto them, | image and and superscription? | Whose is this image | superscription And they said unto | and superscription? | hath it? And they 17 him, Cæsar's. And |21 They say unto him, |25 said, Cæsar's. And Jesus said unto | Cæsar's. Then saith | he said unto them, them, Render unto | he unto them, Render| Then render unto Cæsar the things | therefore unto Cæsar| Cæsar the things that are Cæsar's, | the things that are | that are Cæsar's, and unto God the | Cæsar's; and unto | and unto God the things that are | God the things that | things that are God's. | are God's. |26 God's. And they | | were not able to | | take hold of the |22 And when | saying before the And they | they heard it, they | people: and they marvelled greatly | marvelled, and left | marvelled at his at him. | him, and went their | answer, and held | way. | their peace. [Footnote 1: Or, _Teacher_.] [Footnote 2: See marginal note on Matt. 18:28.] [Footnote a: The Pharisees send a group of their keenest students to go with the Herodians to catch Jesus with the dilemma about paying tribute to Cæsar, a live question in current politics and theology. They offered Jesus the alternative of popular disfavor or of disloyalty to the Roman government.] § 134. THE SADDUCEES ASK HIM A PUZZLING QUESTION[a] ABOUT THE RESURRECTION In the Court of the Temple. (_Tuesday_) Mark 12:18-27 |Matt. 22:23-33 |Luke 20:27-40 | | | |27 And there came to |23 On that day there | him certain of the 18 And there come | came to him | Sadducees, they unto him Sadducees, | Sadducees, [1]which | which say that which say that there| say that there is no| there is no is no resurrection; | resurrection: and |28 resurrection; and and they asked him, | they asked him, | they asked him, 19 saying, [2]Master, |24 saying, [2]Master, | saying, [2]Master, Moses wrote unto us,| Moses said, | Moses wrote unto | | us [_see Gen. | | 38:8; Deut. | | 25:5-6_], that if If a man's brother | | a man's brother die, and leave a | If a man | die, having a wife behind him, and| die, having no | wife, and he be leave no child, that| children, his | childless, his his brother should | brother [3]shall | brother should take his wife, and | marry his wife, and | take the wife, and raise up seed unto | raise up seed unto | raise up seed unto his brother. |25 his brother. Now |29 his brother. There 20 There | there were with us | were therefore were seven brethren:| seven brethren: and | seven brethren: and the first took a| the first married | and the first took wife, and dying left| and deceased, and | a wife, and died 21 no seed; and the | having no seed left |30 childless; and the second took her, and| his wife unto his |31 second; and the died, leaving no |26 brother; in like | third took her; seed behind him; and| manner the second | and likewise the the third likewise: | also, and the third,| seven also left no 22 and the seven left | unto the [4]seventh.| children, and no seed. Last of all|27 And after them all |32 died. Afterward the woman also died.| the woman died. | the woman also |28 In |33 died. In the 23 In the resurrection | the resurrection | resurrection whose wife shall she| therefore whose wife| therefore whose be of them? for the | shall she be of the | wife of them shall seven had her to | seven? for they all | she be? for the 24 wife. Jesus said |29 had her. But Jesus | seven had her to unto them, Is it not| answered and said |34 wife. And Jesus for this cause that | unto them, Ye do | said unto them, The ye err, that ye know| err, not knowing the| sons of this not the scriptures, | scriptures, nor the | [6]world marry, and nor the power of | power of God. | are given in God? | |35 marriage: but | | they that are | | accounted worthy | | to attain that | | [6]world, and the 25 For when they |30 For in | resurrection from shall rise from the | the resurrection | the dead, neither dead, they neither | they neither marry, | marry, nor are marry, nor are given| nor are given in | given in marriage: in marriage; but are| marriage, but are as|36 for neither can | | they die any more: | | for they are equal as angels in heaven.| angels[5] in heaven.| unto the angels; | | and are sons of | | God, being sons of | | the resurrection. 26 But as touching the |31 But as touching the |37 But that the dead dead, that they are | resurrection of the | are raised, even raised; have ye not | dead, have ye not | Moses shewed in read in the book of | read that which was | _the place Moses, in _the place| spoken unto you by | concerning_ the concerning_ the | God, saying, | Bush, when he Bush, how God spake | | calleth the Lord unto him, saying, I |32 I am | the God of _am_ the God of | the God of Abraham, | Abraham, and the Abraham, and the God| and the God of | God of Isaac, and of Isaac, and the | Isaac, and the God | the God of Jacob 27 God of Jacob? He is | of Jacob? God is not| [_see Ex. 3:6_]. not the God of the | _the God_ of the |38 Now he is not the dead, but of the | dead, but of the | God of the dead, living: ye do |33 living. And when the| but of the living: greatly err. | multitudes heard it,| for all live unto | they were astonished|39 him. And certain | at his teaching. | of the scribes | | answering said, | | [2]Master, thou | | hast well said. | |40 For they durst not | | any more ask him | | any question. [Footnote 1: Gr. _saying_.] [Footnote 2: Or, _Teacher_.] [Footnote 3: Gr. _shall perform the duty of a husband's brother to his wife_. Compare Deut. 25:5.] [Footnote 4: Gr. _seven_.] [Footnote 5: Many ancient authorities add _of God_.] [Footnote 6: Or, _age_.] [Footnote a: Probably a stock conundrum that the Sadducees had often propounded to the discomfort of the Pharisees.] § 135. THE PHARISEES REJOICE OVER THE ROUT OF THE SADDUCEES AND A PHARISAIC LAWYER ASKS JESUS A LEGAL QUESTION In the Court of the Temple. (_Tuesday_) Mark 12:28-34 |Matt. 22:34-40 | 28 And one of the scribes came, |34 But the Pharisees, when they and heard them questioning | heard that he had put the together, and knowing that he | Sadducees to silence, gathered had answered them well, asked |35 themselves together. And one of him, | them, a lawyer, asked him a | question, tempting him, What commandment is the |36 [1]Master, which is the great first of all [_see Deut. 6:4_]?|37 commandment in the law? And he 29 Jesus answered, The first is, | said unto him, Hear, O Israel; [3]The Lord our| God [_see Deut. 6:4_], the Lord| 30 is one: and thou shalt love the| Thou shalt love Lord thy God [4]with all thy | the Lord thy God with all thy heart, and [4]with all thy | heart, and with all thy soul, soul, and [4]with all thy mind,|38 and with all thy mind. This is and [4]with all thy strength | the great and first 31 [_see Deut. 6:5_]. The second |39 commandment. [2]And a second is this, Thou shalt love thy | like _unto it_ is this, Thou neighbor as thyself [_see Lev. | shalt love thy neighbour as 19:18_]. There is none other |40 thyself. On these two commandment greater than these.| commandments hangeth the whole 32 And the scribe said unto him, | law, and the prophets. Of a truth, [1]Master, thou | 33 hast well said that he is one; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt offerings and sacrifices [_see 1 34 Sam. 15:22_]. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. [Footnote 1: Or, _Teacher_.] [Footnote 2: Or, _And a second is like unto it, Thou shalt love etc._] [Footnote 3: Or, _The Lord is our God; the Lord is one._] [Footnote 4: Gr. _from_.] § 136. JESUS, TO THE JOY OF THE MULTITUDE, SILENCES HIS ENEMIES BY THE PERTINENT QUESTION OF THE MESSIAH'S DESCENT FROM DAVID AND LORDSHIP OVER DAVID In the Court of the Temple. (_Tuesday_) Mark 12:35-37 |Matt. 22:41-46 |Luke 20:41-44 | | |41 Now while the | | Pharisees were | | gathered together, | 35 And Jesus answered| Jesus asked them a |41 And he said unto and said, as he |42 question, saying, | them, How say they taught in the | What think ye of the| that the Christ is temple, How say the | Christ? whose son is| David's son? scribes that the | he? They say unto | Christ is the son of| him, _The son_ of | David? |43 David. He saith unto| 36 David himself | them, How then doth |42 For said in the Holy | David in the Spirit | David himself Spirit, [_see Ps. | call him Lord, | saith in the book 110:1_], | saying, | of Psalms, The Lord said unto|44 The Lord said unto| The Lord said my Lord, | my Lord, | unto my Lord, Sit thou on my | Sit thou on my | Sit thou on my right hand, | right hand, | right hand, Till I make thine | Till I put thine |43 Till I make enemies [1]the | enemies | thine enemies footstool of thy| underneath thy | the footstool feet. | feet? | of thy feet. 37 David himself |45 If David then |44 David therefore calleth him Lord; | calleth him Lord, | calleth him Lord, and whence is he his| how is he his son? | and how is he his son? |46 And no one was able | son? And [2]the common | to answer him a | people heard him | word, neither durst | gladly. | any man from that | | day forth ask him | | any more questions. | [Footnote 1: Some ancient authorities read _underneath thy feet_.] [Footnote 2: Or, _the great multitude_.] § 137. IN HIS LAST PUBLIC DISCOURSE, JESUS SOLEMNLY DENOUNCES[a] THE SCRIBES AND PHARISEES (COMP. § 107) In the Court of the Temple. (_Tuesday_) Mark 12:38-40 |Matt. 23:1-39 |Luke 20:45-47 | | | 1 Then spake Jesus |45 And in the | to the multitudes | hearing of all the 38 And in his | and to his | people he said unto teaching he said, | disciples, saying, | his disciples, Beware of the | 2 The scribes and the |46 Beware of the scribes, | Pharisees sit on | scribes, | 3 Moses' seat: all | | things therefore | | whatsoever they bid | | you, _these_ do and | | observe: but do not | | ye after their | | works; for they say,| | 4 and do not. Yea, | | they bind heavy | | burdens [1]and | | grievous to be | | borne, and lay them | | on men's shoulders; | | but they themselves | | will not move them | | with their finger. | | 5 But all their works | | they do for to be | | seen of men [_see | | Ex. 13:9; Num. | | 15:38-39; Deut. 6:8;| | 11:18_]: for they | | make broad their | | phylacteries, and | which | enlarge the borders | which desire to walk in | _of their garments_,| desire to walk in long robes, and _to | 6 and love the chief | long robes, and have_ salutations in| place at feasts, and| love salutations in the marketplaces, | the chief seats in | the marketplaces, 39 and chief seats in | 7 the synagogues, and | and chief seats in the synagogues, and | the salutations in | the synagogues, and chief places at | the marketplaces, | chief places at feasts: | and to be called of | feasts; | 8 men, Rabbi. But be | not ye called Rabbi: for one is your teacher, and all ye are 9 brethren. And call no man your father on the earth: for one is your 10 Father, [2]which is in heaven. Neither be ye called masters: for 11 one is your master, _even_ the Christ. But he that is [3]greatest 12 among you shall be your [4]servant. And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted. 13 But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven [5]against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.[6] | | 40 they which | |47 which devour widows' | | devour widows' houses, [12]and for | | houses, and for a a pretence make long| | pretence make long prayers; these shall| | prayers: these receive greater | | shall receive condemnation. | | greater | | condemnation. | | 15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is become so, ye make him twofold more a son of [7]hell than yourselves. 16 Woe unto you, ye blind guides, which say, Whosoever shall swear by the [8]temple, it is nothing; but whosoever shall swear by the 17 gold of the [8]temple, he is [9]a debtor. Ye fools and blind: for whether is greater, the gold, or the [8]temple that hath 18 sanctified the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever shall swear by the gift that is upon it, 19 he is [9]a debtor. Ye blind: for whether is greater, the gift, or 20 the altar that sanctifieth the gift? He therefore that sweareth by 21 the altar, sweareth by it, and by all things thereon. And he that sweareth by the [8]temple, sweareth by it, and by him that 22 dwelleth therein. And he that sweareth by the heaven, sweareth by the throne of God, and by him that sitteth thereon. 23 Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint and [10]anise and cummin [_see Lev. 27:30; Mic. 6:8_], and have left undone the weightier matters of the law, judgement, and mercy, and faith: but these ye ought to have done, and not to have 24 left the other undone. Ye blind guides, which strain out the gnat, and swallow the camel. 25 Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are 26 full from extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may become clean also. 27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which outwardly appear beautiful, but inwardly are full of dead men's bones, and of all uncleanness. 28 Even so ye also outwardly appear righteous unto men, but inwardly ye are full of hypocrisy and iniquity. 29 Woe unto you, scribes and Pharisees, hypocrites! for ye build the sepulchres of the prophets, and garnish the tombs of the 30 righteous, and say, If we had been in the days of our fathers, we should not have been partakers with them in the blood of the 31 prophets. Wherefore ye witness to yourselves, that ye are sons of 32 them that slew the prophets. Fill ye up then the measure of your 33 fathers. Ye serpents, ye offspring of vipers, how shall ye escape 34 the judgement of [7]hell? Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, 35 and persecute from city to city: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar [_see Gen. 4:8; 2 Chron. 36 24:20-21_]. Verily I say unto you, All these things shall come upon this generation. 37 O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her 38 wings, and ye would not! Behold, your house is left unto you 39 [11]desolate [_see Jer. 12:7; 22:5_]. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed _is_ he that cometh in the name of the Lord [_see Ps. 118:26_]. [Footnote 1: Many ancient authorities omit _and grievous to be borne_.] [Footnote 2: Gr. _the heavenly_.] [Footnote 3: Gr. _greater_.] [Footnote 4: Or, _minister_.] [Footnote 5: Gr. _before_.] [Footnote 6: Some authorities insert here, or after ver. 12, ver. 14, _Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, even while for a pretence ye make long prayers: therefore ye shall receive greater condemnation._ See Mark 12:40, Luke 20:47, above.] [Footnote 7: Gr. _Gehenna_.] [Footnote 8: Or, _sanctuary_: as in ver. 35.] [Footnote 9: Or, _bound_ by his oath.] [Footnote 10: Or, _dill_.] [Footnote 11: Some ancient authorities omit _desolate_.] [Footnote 12: Or, _even while for a pretence they make_.] [Footnote a: Jesus has been criticized for lack of self-control in this exposure of the hypocrisy of the Pharisees. One must bear in mind the tremendous sins of which the Pharisees are guilty. The very teachers of righteousness are now in the act of rejecting and finally crucifying the Son of God. See my book, _The Pharisees and Jesus_, for full discussion.] § 138. JESUS CLOSELY OBSERVES[a] THE CONTRIBUTIONS IN THE TEMPLE, AND COMMENDS THE POOR WIDOW'S GIFT (_Tuesday_) Mark 12:41-44 |Luke 21:1-4 | 41 And he sat down over against | the treasury, and beheld how | the multitude cast [1]money | 1 And he looked up, [3]and saw into the treasury: and many | the rich men that were casting that were rich cast in much. | their gifts into the treasury. 42 And there came [2]a poor widow,| 2 And he saw a certain poor widow and she cast in two mites, | casting in thither two mites. 43 which make a farthing. And he | called unto him his disciples, | and said unto them, Verily I | 3 And he said, Of a truth I say say unto you, This poor widow | unto you, This poor widow cast cast in more than all they | 4 in more than they all: for all which are casting into the | these did of their superfluity 44 treasury: for they all did cast| cast in unto the gifts: but she in of their superfluity; but | of her want did cast in all the she of her want did cast in all| living that she had. that she had, _even_ all her | living. | [Footnote 1: Gr. _brass_.] [Footnote 2: Gr. _one_.] [Footnote 3: Or, _and saw them that ... treasury, and they were rich._] [Footnote a: Notice that this was the last occurrence in the Saviour's public ministry, except the trial and the crucifixion. This is the last appearance of Jesus in the Temple. His public teaching is over save the words of defence in his trial and the seven sayings on the Cross. The Pharisees and Sadducees had withdrawn in terror at the explosion of the wrath of Jesus and even the disciples were at some distance as Jesus sat alone by the treasury. It is useless further to plead with his enemies. The task now remains to get the disciples prepared for the Master's death and the time is short and they as yet have completely failed to grasp the fact or the significance of his death and the promise of his resurrection on the third day.] PART XII IN THE SHADOW WITH JESUS _Tuesday afternoon to Thursday night of Passion Week, A.D. 30 (or 29). Jerusalem._ _§§ 139-152. Jesus now seeks to prepare the disciples for the tragedy of His death and for carrying on His work after His departure._ § 139. SITTING ON THE MOUNT OF OLIVES, JESUS SPEAKS TO HIS DISCIPLES ABOUT THE DESTRUCTION OF JERUSALEM, AND HIS OWN SECOND COMING, IN APOCALYPTIC LANGUAGE. THE GREAT ESCHATOLOGICAL DISCOURSE[a] (_Tuesday Afternoon_) [Footnote a: This great discourse has as its background the death of Christ. Further on as part punishment for this crime lies the destruction of Jerusalem. This catastrophe is itself a symbol of the end of the world and in one sense a coming of Christ in power and judgment. But Christ boldly predicts his own personal return to earth, though the time is not revealed. But he does exhort an expectant attitude toward the promises of his coming and readiness for his return which will be at an unexpected hour. Jesus employs the common Jewish apocalyptic imagery to portray this most difficult subject. Some scholars insist that Jesus was himself merely a wild enthusiast who was carried away by the Messianic hopes of his people, but that is a one-sided and distorted view of Christ's life and ignores the great mass of his ethical teaching. It forgets also that Jesus has a world program of conquest and of power. The various aspects of the discourse are not kept distinct. Some think that the Gospels have misunderstood or misrepresented Jesus in this discourse. But we can catch the general drift of the teaching and leave alone minute details of time and place against which Jesus himself warned us.] |Mark 13:1-37 |Matt. 24 and 25 |Luke 21:5-36 | | | _1 Occasion | 1 And as he | 1 And Jesus | of the | went forth out | went out from | Prophecy | of the temple, | the temple, and| 5 And as some about the | one of his | was going on | spake of the Destruction | disciples saith| his way; and | temple, how it of the | unto him, | his disciples | was adorned Temple._ | [18]Master, | came to him to | with goodly | behold, what | shew him the | stones and | manner of | buildings of | offerings, he | stones and what| 2 the temple. But| 6 said, As for | manner of | he answered and| these things | 2 buildings! And | said unto them,| which ye | Jesus said unto| See ye not all | behold, the | him, Seest thou| these things? | days will | these great | verily I say | come, in which | buildings? | unto you, There| there shall | there shall not| shall not be | not be left | be left here | left here one | here one stone | one stone upon | stone upon | upon another, | another, which | another, that | that shall not | shall not be | shall not be | be thrown | thrown down. | thrown down. | down. _2 Inquiry | 3 And as he sat| 3 And as he sat| for Further | on the mount of| on the mount of| Light from | Olives over | Olives, | Peter and | against the | the | James and | temple, Peter | disciples came | John and | and James and | unto him | 7 And they Andrew on | John and Andrew| privately, | asked him, Christ's | asked him | saying, Tell | saying, Second | 4 privately, Tell| us, when shall | [18]Master, Coming and | us, when shall | these things | when therefore the End of | these things | be? and what | shall these the World._ | be? and what | _shall be_ the | things be? and | _shall be_ the | sign of thy | what _shall be_ | sign when these| [1]coming, and | the sign when | things are all | of [2]the end | these things | about to be | of the world? | are about to | accomplished? | 4 And Jesus | 8 come to pass? | 5 And Jesus began| answered and | | to say unto | said unto them,| And he said, | them, Take heed| Take heed that | Take heed that | that no man | no man lead you| ye be not led | lead you | astray. | astray: for | astray. | 5 For | many shall | 6 Many | many shall come| come in my | shall come in | in my name, | name, saying, | my name, | saying, I am | I am _he_; | saying, I am | the Christ; and| and, The time | _he_; and shall| shall lead many| is at hand: go | lead many | 6 astray. And ye | ye not after | 7 astray. And | shall hear of | 9 them. And when | when ye shall | wars and | ye shall hear | hear of wars | rumours of | of wars and | rumours of | wars: see that | tumults, be | wars, be not | ye be not | not terrified: | troubled: | troubled: for | for these | _these things_ | _these things_ | things must | must needs come| must needs come| needs come to | to pass; but | to pass; but | pass first; | the end is not | the end is not | but the end is | yet. | yet. | not | | | immediately. | | |10 Then said he | | | unto them, | 8 For nation| 7 For nation| Nation shall | shall rise | shall rise | rise against | against nation,| against nation,| nation, and | and kingdom | and kingdom | kingdom | against | against | against | kingdom: there | kingdom: and |11 kingdom: and | shall be | there shall be | there shall be | earthquakes in | famines and | great | divers places; | earthquakes in | earthquakes, | there shall be | divers places. | and in divers | famines: these | But all these | places famines | things are the | things are the | and | beginning of | beginning of | pestilences; | travail [_see | travail. | and there | Isa. 19:2_]. | | shall be | | | terrors and | | | great signs | | | from heaven. | | | | 9 But take ye | |12 But before | heed to | | all these | yourselves: for| 9 Then shall | things, they | they shall | they deliver | shall lay their | deliver you up | you up unto | hands on you, | to councils; | tribulation, | and shall | | and shall kill | persecute you, | and in | you: and ye | delivering you | synagogues | | up to the | shall ye be | | synagogues and | beaten; and | | prisons, | before | | [22]bringing | governors and | shall be hated | you before | kings shall ye | of all the | kings and | stand for my | nations for my | governors for | sake, for a | name's sake. | my name's | testimony unto | |13 sake. It shall |10 them. And the | | turn unto you | gospel must | | for a | first be | | testimony. | preached unto | | | all the | | |11 nations. And | | | when they lead | |14 Settle it | you _to | | therefore in | judgement_, and| | your hearts, | deliver you up,| | not to | be not anxious | | meditate | beforehand what| | beforehand how | ye shall speak:| |15 to answer: for | but whatsoever | | I will give | shall be given | | you a mouth | you in that | | and wisdom, | hour, that | | which all your | speak ye: for | | adversaries | it is not ye | | shall not be | that speak, but| | able to | the Holy Ghost.| | withstand or |12 And brother |10 And then shall | to gainsay. | shall deliver | many stumble, |16 But ye shall | up brother to | and shall | be delivered | death, and the | deliver up one | up even by | father his | another, and | parents, and | child; and | shall hate one | brethren, and | children shall |11 another. And | kinsfolk, and | rise up against| many false | friends; and | parents, and | prophets shall | _some_ of you | [19]cause them | arise, and | [23]shall they | to be put to | shall lead many| cause to be | death [_see |12 astray. And | put to death. | Micah 7:6_]. | because |17 And ye shall |13 And ye shall be| iniquity shall | be hated of | hated of all | be multiplied, | all men for my | men for my | the love of the| name's sake. | name's sake: | many shall wax |18 And not a hair | but he that |13 cold. But he | of your head | endureth to the| that endureth | shall perish. | end, the same | to the end, the|19 In your | shall be saved.| same shall be | patience ye | |14 saved. And | shall win your | | [3]this gospel | [24]souls. | | of the kingdom | | | shall be | | | preached in the| | | whole [4]world | | | for a testimony| | | unto all the | | | nations; and | | | then shall the | | | end come. | _3 Sign of |14 But when ye |15 When | the | see the | therefore ye | Destruction | abomination of | see the | of | desolation | abomination of | Jerusalem._ | standing where | desolation, | | he ought not | which was | | | spoken of [5]by| | | Daniel the | | | prophet [_see | | | Dan. 9:27; | | | 11:31; 12:11_],| | | standing in | | | [6]the holy | | (let him that | place (let him | | readeth | that readeth | | understand), | understand), | | | |20 But when ye | | | see Jerusalem | | | compassed | | | with armies, | | | then know that | | | her desolation | | | is at hand. | then let them |16 then let them |21 Then let them | that are in | that are in | that are in | Judea flee unto| Judea flee unto| Judea flee | the mountains: | the mountains: | unto the |15 and let him |17 let him that is| mountains; and | that is on the | on the housetop| let them that | housetop not go| not go down to | are in the | down, nor enter| take out the | midst of her | in, to take | things that are| depart out; | anything out of| in his house: | and let not |16 his house: and |18 and let him | them that are | let him that is| that is in the | in the country | in the field | field not | enter therein. | not return back| return back to | | to take his | take his cloke.| | cloke. | |22 For these are | | | days of | | | vengeance, that | | | all things | | | which are | | | written may be |17 But woe unto |19 But woe unto |23 fulfilled. Woe | them that are | them that are | unto them that | with child and | with child and | are with child | to them that | to them that | and to them | give suck in | give suck in | that give suck |18 those days! And|20 those days! And| in those days! | pray ye that it| pray ye that | | be not in the | your flight be | |19 winter. For | not in the | | those days | winter, neither| | shall be | on a sabbath: | | tribulation, |21 for then shall | | such as there | be great | | hath not been | tribulation, | | the like from | such as hath | | the beginning | not been from | | of the creation| the beginning | | which God | of the world | | created until | until now, no, | | now, and never | nor ever shall | |20 shall be. And | be [_see Dan. | | except the Lord|22 12:1_]. And | | had shortened | except those | | the days, no | days had been | | flesh would | shortened, no | | have been | flesh would | | saved: but for | have been | | the elect's | saved: but for | | sake, whom he | the elect's | | chose, he | sake those days| | shortened the | shall be | | days. | shortened. | | | | for there | | | shall be great | | | distress upon | | | the [25]land, | | | and wrath unto | | | this people. | | |24 And they shall | | | fall by the | | | edge of the | | | sword, and | | | shall be led | | | captive into | | | all nations: | | | and Jerusalem | | | shall be | | | trodden down | | | of the | | | Gentiles, | | | until the | | | times of the | | | Gentiles be | | | fulfilled. _4. False |21 And then if any|23 Then if any man| Christs and | man shall say | shall say unto | the Second | unto you, Lo, | you, Lo, here | Coming._ | here is the | is the Christ, | | Christ; or, Lo,| or, Here; | | there; believe | believe [7]_it_| | [7]_it_ not: |24 not. For there | |22 for there shall| shall arise | | arise false | false Christs, | | Christs and | and false | | false prophets,| prophets, and | | and shall shew | shall shew | | signs and | great signs and| | wonders, that | wonders; so as | | they may lead | to lead astray,| | astray, if | if possible, | | possible, the | even the elect | |23 elect. But take| [_see Deut. | | ye heed: |25 13:1_]. Behold,| | behold, I have | I have told you| | told you all |26 beforehand. If | | things | therefore they | | beforehand. | shall say unto | | | you, Behold, he| | | is in the | | | wilderness; go | | | not forth: | | | Behold, he is | | | in the inner | | | chambers; | | | believe [8]it | | |27 not. For as the| | | lightning | | | cometh forth | | | from the east, | | | and is seen | | | even unto the | | | west; so shall | | | be the | | | [1]coming of | | | the Son of man.| | |28 Wheresoever the| | | carcase is, | | | there will the | | | [9]eagles be | | | gathered | | | together. | | | | |24 But in those |29 But | | days, after | immediately, | | that | after the | | tribulation, | tribulation of |25 And there | the sun shall | those days, the| shall be signs | be darkened, | sun shall be | in the sun and | and the moon | darkened, and | moon and | shall not give | the moon shall | stars; and |25 her light, and | not give her | upon the earth | the stars shall| light, and the | distress of | be falling from| stars shall | nations, in | heaven, | fall from | perplexity for | | heaven, | the roaring of | | | the sea and | | | the billows; | | |26 men | | | [26]fainting | | | for fear, and | | | for | | | expectation of | | | the things | | | which are | | | coming on | and the | | [27]the world: | powers that are| and the | for the powers | in the heavens | powers of the | of the heavens | shall be | heavens shall | shall be | shaken. |30 be shaken: and | shaken [_see | | and then shall | Isa. 13:9-10; | | appear the sign| Ezek. 32:7-8; | | of the Son of | Joel 2:1-2, | | man in heaven | 10-11, 30-31; | | [_see Zech. | Amos 8:9; | | 12:12_]: and | Zeph. | | then shall all | 1:14-16_]. | | the tribes of | | | the earth | | | mourn, and they|27 And then shall |26 And then shall | shall see the | they see the | they see the | Son of man | Son of man | Son of man | coming on the | coming in a | coming in | clouds of | cloud with | clouds with | heaven with | power and | great power and| power and great| great glory. |27 glory. And then|31 glory. And he | [_see Dan. | shall he send | shall send | 7:13-14 | forth the | forth his | (Septuagint)_]. | angels, and | angels [10]with| | shall gather | [11]a great | | together his | sound of a | | elect from the | trumpet, and | | four winds, | they shall | | from the | gather together| | uttermost part | his elect from | | of the earth to| the four winds,| | the uttermost | from one end of| | part of heaven.| heaven to the | | | other. | | | |28 But when these | | | things begin | | | to come to | | | pass, look up, | | | and lift up | | | your heads; | | | because your | | | redemption | | | draweth nigh. | | | [_see Deut. | | | 30:4 | | | (Septuagint); | | | Isa. 27:12-13; | | | Zech. 2:6 | | | (Septuagint)_] _Parable of |28 Now from the |32 Now from the |29 And he spake the Fig | fig tree learn | fig tree learn | to them a Tree._ | her parable: | her parable: | parable: | when her branch| when her branch| Behold the fig | is now become | is now become | tree, and all | tender, and | tender, and |30 trees: when | putteth forth | putteth forth | they now shoot | its leaves, ye | its leaves, ye | forth, ye see | know that the | know that the | it and know of | summer is nigh;| summer is nigh;| your own selves |29 even so ye |33 even so ye | that the | also, when ye | also, when ye | summer is now | see these | see all these |31 nigh. Even so | things coming | things, know ye| ye also, when | to pass, know | that [12]he is | ye see these | ye that [12]he | nigh, _even_ at| things coming | is nigh, _even_| the doors. | to pass, know | at the doors. |34 Verily I say | ye that the |30 Verily I say | unto you, This | kingdom of God | unto you, This | generation | is nigh. | generation | shall not pass |32 Verily I say | shall not pass | away, till all | unto you, This | away, until all| these things be| generation | these things be| accomplished. | shall not pass | accomplished. |35 Heaven and | away, till all |31 Heaven and | earth shall | things be | earth shall | pass away, but | accomplished. | pass away: but | my words shall |33 Heaven and | my words shall | not pass away. | earth shall | not pass away. |36 But of that day| pass away: but |32 But of that day| and hour | my words shall | or that hour | knoweth no one,| not pass away. | knoweth no one,| not even the | | not even the | angels of | | angels in | heaven, | | heaven, neither| [13]neither the| | the Son, but | Son, but the | | the Father. | Father only. | | |37 And as _were_ | | | the days of | Noah, so shall be the [1]coming of the Son of man [_see Gen. 38 6:11-13; 7:7, 21-23_]. For as in those days which were before the flood they were eating and drinking, marrying and giving in 39 marriage, until the day that Noah entered into the ark, and they knew not until the flood came, and took them all away; so shall be 40 the [1]coming of the Son of man. Then shall two men be in the 41 field; one is taken, and one is left: two women _shall be_ | | grinding at the| | | mill; one is | | | taken, and one | | | is left. | _5 Readiness|33 Take ye heed, | |34 But take heed urged by | watch [20]and | | to yourselves, Series of | pray: for ye | | lest haply Parables._ | know not when | | your hearts be | the time is. | | overcharged |34 _It is_ as | | with | _when_ a man, | | surfeiting, and | sojourning in | | drunkenness, | another | | and cares of | country, having| | this life, and | left his house,| | that day come | and given | | on you | authority to | | suddenly as a | his | |35 snare: for | [21]servants, | | _so_ shall it | to each one his| | come upon all | work, commanded| | them that _Parable of | also the porter| | dwell on the the Porter_ |35 to watch. Watch|42 Watch | face of all | therefore: for | therefore: for |36 the earth. But | ye know not | ye know not on | watch ye at | when the lord | what day your | every season, | of the house | Lord cometh. | making | cometh, whether| | supplication, | at even, or at | | that ye may | midnight, or at| | prevail to | cockcrowing, or| | escape all | in the morning;| | these things |36 lest coming | | that shall | suddenly he | | come to pass, | find you | | and to stand |37 sleeping. And |43 [14]But know | before the Son _Parable of | what I say unto| this, that if | of man. the Master of| you I say unto | the master of | the House._ | all, Watch. | the house had | | | known in what | | | watch the thief| | was coming, he would have watched, and would not have | suffered his house to be [15]broken through. |44 Therefore be ye also ready: for in an hour that ye _Parable of |45 think not the Son of man cometh. Who then is the the Faithful | faithful and wise [16]servant, whom his lord hath Servant and | set over his household, to give them their food in of the Evil |46 due season? Blessed is that [16]servant, whom his Servant._ |47 lord when he cometh shall find so doing. Verily I | say unto you, that he will set him over all that he |48 hath. But if that evil [16]servant shall say in his |49 heart, My lord tarrieth; and shall begin to beat his | fellow-servants, and shall eat and drink with the |50 drunken; the lord of that [16]servant shall come in | a day when he expecteth not, and in an hour when he |51 knoweth not, and shall [17]cut him asunder, and | appoint his portion with the hypocrites: there shall | be the weeping and gnashing of teeth. [Footnote 1: Gr. _presence_.] [Footnote 2: Or, _the consummation of the age_.] [Footnote 3: Or, _these good tidings_.] [Footnote 4: Gr. _inhabited earth_.] [Footnote 5: Or, _through_.] [Footnote 6: Or, _a holy place_.] [Footnote 7: Or, _him_.] [Footnote 8: Or, _them_.] [Footnote 9: Or, _vultures_.] [Footnote 10: Many ancient authorities read _with a great trumpet, and they shall gather &c._] [Footnote 11: Or, _a trumpet of great sound_.] [Footnote 12: Or, _it_.] [Footnote 13: Many authorities, some ancient, omit _neither the Son_.] [Footnote 14: Or, _But this ye know._] [Footnote 15: Gr. _digged through_.] [Footnote 16: Gr. _bondservant_.] [Footnote 17: Or, _severely scourge him_.] [Footnote 18: Or, _Teacher_.] [Footnote 19: Or, _put them to death_.] [Footnote 20: Some ancient authorities omit _and pray_.] [Footnote 21: Gr. _bondservants_.] [Footnote 22: Gr. you _being brought_.] [Footnote 23: Or, _shall they put to death_.] [Footnote 24: Or, _lives_.] [Footnote 25: Or, _earth_.] [Footnote 26: Or, _expiring_.] [Footnote 27: Gr. _the inhabited earth_.] |Matt. chap. 25 _Parable of | 1 Then shall the kingdom of heaven be likened unto the Ten | ten virgins, which took their [1]lamps, and went Virgins._ | 2 forth to meet the bridegroom. And five of them were | 3 foolish, and five were wise. For the foolish, when | 4 they took their [1]lamps, took no oil with them: but | the wise took oil in their vessels with their | 5 [1]lamps. Now while the bridegroom tarried, they all | 6 slumbered and slept. But at midnight there is a cry, | Behold, the bridegroom! Come ye forth to meet him. | 7 Then all those virgins arose, and trimmed their | 8 [1]lamps. And the foolish said unto the wise, Give | 9 us of your oil; for our [1]lamps are going out. But | the wise answered, saying, Peradventure there will | not be enough for us and you: go ye rather to them |10 that sell, and buy for yourselves. And while they | went away to buy, the bridegroom came; and they that | were ready went in with him to the marriage feast: |11 and the door was shut. Afterward, come also the |12 other virgins, saying, Lord, Lord, open to us. But | he answered and said, Verily I say unto you, I know |13 you not. Watch therefore, for ye know not the day | nor the hour. _Parable of |14 For _it is_ as _when_ a man, going into another the Talents._| country, called his own [2]servants, and delivered |15 unto them his goods. And unto one he gave five | talents, to another two, to another one; to each | according to his several ability; and he went on his |16 journey. Straightway he that received the five | talents went and traded with them, and made other |17 five talents. In like manner he also that _received_ |18 the two gained other two. But he that received the | one went away and digged in the earth, and hid his |19 lord's money. Now after a long time the lord of | those [2]servants cometh, and maketh a reckoning with |20 them. And he that received the five talents came and | brought other five talents, saying, Lord, thou | deliveredst unto me five talents: lo, I have gained |21 other five talents. His lord said unto him, Well | done, good and faithful [3]servant: thou hast been | faithful over a few things, I will set thee over | many things: enter thou into the joy of thy lord. |22 And he also that _received_ the two talents came and | said, Lord, thou deliveredst unto me two talents: |23 lo, I have gained other two talents. His lord said | unto him, Well done, good and faithful [3]servant; | thou hast been faithful over a few things, I will | set thee over many things: enter thou into the joy |24 of thy lord. And he also that had received the one | talent came and said, Lord, I knew thee that thou | art a hard man, reaping where thou didst not sow, |25 and gathering where thou didst not scatter: and I | was afraid, and went away and hid thy talent in the |26 earth: lo, thou hast thine own. But his lord | answered and said unto him, Thou wicked and slothful | [3]servant, thou knewest that I reap where I sowed |27 not, and gather where I did not scatter; thou | oughtest therefore to have put my money to the | bankers, and at my coming I should have received |28 back mine own with interest. Take ye away therefore | the talent from him, and give it unto him that hath |29 the ten talents. For unto every one that hath shall | be given, and he shall have abundance: but from him | that hath not, even that which he hath shall be |30 taken away. And cast ye out the unprofitable | [3]servant into the outer darkness: there shall be | the weeping and gnashing of teeth. _6 Picture |31 But when the Son of man shall come in his glory, of the | and all the angels with him [_see Zech. 14:5_], then Judgment |32 shall he sit on the throne of his glory: and before with Parable | him shall be gathered all the nations: and he shall of the Sheep | separate them one from another, as the shepherd and the |33 separateth the sheep from the [4]goats; and he shall Goats._ | set the sheep on his right hand, but the [4]goats on |34 the left. Then shall the King say unto them on his | right hand, Come, ye blessed of my Father, inherit | the kingdom prepared for you from the foundation of |35 the world: for I was an hungred, and ye gave me | meat: I was thirsty, and ye gave me drink: I was a |36 stranger, and ye took me in; naked, and ye clothed | me: I was sick, and ye visited me: I was in prison, |37 and ye came unto me. Then shall the righteous answer | him, saying, Lord, when saw we thee an hungred, and |38 fed thee? or athirst, and gave thee drink? And when | saw we thee a stranger, and took thee in? or naked, |39 and clothed thee? And when saw we thee sick, or in |40 prison, and came unto thee? And the King shall | answer and say unto them, Verily I say unto you, | Inasmuch as ye did it unto one of these my brethren, |41 _even_ these least, ye did it unto me. Then shall he | say also unto them on the left hand, [5]Depart from | me, ye cursed, into the eternal fire which is |42 prepared for the devil and his angels: for I was an | hungred, and ye gave me no meat: I was thirsty, and |43 ye gave me no drink: I was a stranger, and ye took | me not in; naked, and ye clothed me not; sick, and |44 in prison, and ye visited me not. Then shall they | also answer, saying, Lord, when saw we thee an | hungred, or athirst, or a stranger, or naked, or | sick, or in prison, and did not minister unto thee? |45 Then shall he answer them, saying, Verily I say unto | you, Inasmuch as ye did it not unto one of these |46 least, ye did it not unto me. And these shall go | away into eternal punishment: but the righteous into | eternal life [_see Dan. 12:2_]. [Footnote 1: Or, _torches_.] [Footnote 2: Gr. _bondservants_.] [Footnote 3: Gr. _bondservant_.] [Footnote 4: Gr. _kids_.] [Footnote 5: Or, _Depart from me under a curse._] § 140. JESUS PREDICTS HIS CRUCIFIXION TWO DAYS HENCE (JEWISH FRIDAY) Probably at Bethany on Tuesday evening (beginning of Jewish Wednesday). The Rulers in Jerusalem plot His death Mark 14:1-2 |Matt. 26:1-5 |Luke 22:1-2 | | 1 Now after two days| 1 And it came to | 1 Now the feast of was _the feast of_ | pass, when Jesus had| unleavened bread the passover and the| finished all these | drew nigh, which unleavened bread: | words, he said unto | is called the | 2 his disciples, Ye | Passover. | know that after two | | days the passover | | cometh, and the Son | | of man is delivered | | up to be crucified. | | 3 Then were gathered | 2 And the and the chief | together the chief | chief priests and priests and the | priests, and the | | elders of the | | people, unto the | | court of the high | | priest, who was | | 4 called Caiaphas; and| scribes sought how | they took counsel | they might take him | together that they | the scribes sought with subtilty, and | might take Jesus by | how they might put 2 kill him: for they | subtilty, and kill | him to death; for said, Not during the| 5 him. But they said, | feast, lest haply | Not during the | there shall be a | feast, lest a tumult| tumult of the | arise among the | they feared the people. | people. | people. § 141. AT THE FEAST IN THE HOUSE OF SIMON THE LEPER MARY OF BETHANY ANOINTS JESUS FOR HIS BURIAL At Bethany (Tuesday evening, Jewish Wednesday) Mark 14:3-9 |Matt. 26:6-13 |John 12:2-8 | | 3 And while he was | 6 Now when Jesus was| 2 So they made him in Bethany in the | in Bethany, in the | a supper there: and house of Simon the | house of Simon the | Martha served; but leper, as he sat at | leper, | Lazarus was one of meat, there came a | 7 there came | them that sat at woman having [1]an | unto him a woman | meat with him. alabaster cruse of | having [1]an | 3 Mary[a] therefore ointment of | alabaster cruse of | took a pound of [2]spikenard very | exceeding | ointment of costly; _and_ she | precious ointment, | [2]spikenard, very brake the cruse, and| and she poured it | precious, and poured it over his | upon his head, as he| anointed the feet 4 head. But there were| 8 sat at meat. But | of Jesus, and some that had | when the disciples | wiped his feet indignation among | saw it, they had | with her hair: and themselves, | indignation, saying,| the house was _saying_, To what | To what purpose is | filled with the purpose hath this | | odour of the waste of the | | 4 ointment. But ointment been made? | | Judas Iscariot, 5 For this ointment | 9 this waste? For this| one of his might have been sold| _ointment_ might | disciples, which for above three | have been sold for | should betray him, hundred [3]pence, | much, | 5 saith, Why was not and given to the | and given to the| this ointment sold poor. And they |10 poor. But Jesus | for three hundred murmured against | perceiving it said | [3]pence, and 6 her. But Jesus said,| unto them, Why | given to the poor? Let her alone; why | trouble ye the | 6 Now this he said, trouble ye her? she | woman? for she hath | not because he hath wrought a good | wrought a good work | cared for the 7 work on me. For ye |11 upon me. For ye have| poor; but because have the poor always| the poor always with| he was a thief, with you, and | you; | and having the whensoever ye will | | [4]bag [5]took ye can do them good:| but me you have | away what was put but me ye have not |12 not always. For in | 7 therein. Jesus 8 always. She hath | that she poured this| therefore said, done what she could:| ointment upon my | [6]Suffer her to she hath anointed my| body, she did it to | keep it against body aforehand for | prepare me for | the day of my 9 the burying. And |13 burial. Verily I | 8 burying. For the verily I say unto | say unto you, | poor ye have you, Wheresoever the| Wheresoever this | always with you; gospel shall be | gospel shall be | but me ye have not preached throughout | preached in the | always. the whole world, | whole world, that | that also which this| also which this | woman hath done | woman hath done | shall be spoken of | shall be spoken of | for a memorial of | for a memorial of | her. | her. | [Footnote 1: Or, _a flask_.] [Footnote 2: Gr. _pistic nard_, pistic being perhaps a local name. Some take it to mean _genuine_; others, _liquid_.] [Footnote 3: The word in the Greek denotes a coin worth about seventeen cents.] [Footnote 4: Or, _box_.] [Footnote 5: Or, _carried what was put therein_.] [Footnote 6: Or, _Let her alone:_ it was _that she might keep it_.] [Footnote a: This anointing has nothing in common with that given by Luke (§ 59), except the fact of a woman anointing the Saviour's feet, and the name Simon, which was common. The former was in Galilee, this is at Bethany near Jerusalem. There the host despised the woman who anointed, here her brother is one of the guests, and her sister an active attendant. There the woman was "a sinner," a notoriously bad woman, here it is the devout Mary who "sat at the Lord's feet and heard his word" months before (§ 104). There the host thought strange that Jesus allowed her to touch him, here the disciples complain of the waste. There the Saviour gave assurance of forgiveness, here of perpetual and world-wide honor. Especially notice that here the woman who anoints is anticipating his speedy death and burial, of which at the former time he had never distinctly spoken. In view of all these differences it is absurd to represent the two anointings as the same, and outrageous on such slender ground to cast reproach on Mary of Bethany.] § 142. JUDAS, STUNG BY THE REBUKE OF JESUS AT THE FEAST, BARGAINS WITH THE RULERS TO BETRAY JESUS Tuesday Night in Jerusalem Mark 14:10-11 |Matt. 26:14-16 |Luke 22:3-6 | | 10 And Judas |14 Then one of the | 3 And Satan entered Iscariot, [1]he | twelve, who was | into Judas who was that was one of the | called Judas | called Iscariot, twelve, went away | Iscariot, | being of the | | number of the | | 4 twelve. And he | went unto | went away, and unto the chief | the chief priests, | communed with the priests, | and said, | chief priests and that he | | captains, how he might deliver him | | might deliver him unto them. | | unto them. |15 What are | | ye willing to give | | me, and I will | | deliver him unto | | you? | 11 And they, | And they | 5 And when they heard it, | weighed unto him | they were glad, were glad, and | thirty pieces of | and covenanted to promised to give him| silver [_see Zech. | give him money. money. |16 11:12_]. And from | 6 And he consented, And he sought | that time he sought | and sought how he might | opportunity to | opportunity to conveniently deliver| deliver him _unto | deliver him unto him _unto them_. | them_. | them [2]in the | | absence of the | | multitude. [Footnote 1: Gr. _the one of the twelve_.] [Footnote 2: Or, _without tumult_.] § 143. THE PREPARATION FOR THE PASCHAL MEAL AT THE HOME OF A FRIEND (POSSIBLY THAT OF JOHN MARK'S FATHER AND MOTHER) Jerusalem, Thursday[a] afternoon. (A Day of Preparation) Mark 14:12-16 |Matt. 26:17-19 |Luke 22:7-13 | | 12 And on the first |17 Now on the first | 7 And the day of day of unleavened | _day_ of unleavened | unleavened bread bread, when they | bread the disciples | came, on which the sacrificed the | came to Jesus, | passover must be passover, his | saying, | sacrificed. disciples say unto | | him, Where wilt thou| Where wilt | that we go and make | thou that we make | ready that thou | ready for thee to | mayest eat the | eat the passover? | passover [_see Ex. | And he said, | 13 12:18-20_]? And he | | 8 And he sendeth two of his | | sent Peter and disciples, and saith| | John, saying, Go unto them, | | and make ready for | | us the passover, | | that we may eat. | | 9 And they said unto | | him, Where wilt | | thou that we make | |10 ready? And he said | | unto them, Behold, | | when ye are Go into |18 Go into | entered into the the city, and there | the city to such a | city, there shall shall meet you a man| man, and say unto | meet you a man bearing a pitcher of| him, | bearing a pitcher water: follow him; | | of water; follow | | him into the house 14 and wheresoever he | | whereinto he | |11 goeth. And ye shall enter in, say | | shall say unto the to the goodman of | | goodman of the the house, The | | house, The [1]Master saith, | | [1]Master saith | The [1]Master | unto thee, Where Where is my | saith, My time is at| is the guest-chamber, where| hand; I keep the | guest-chamber, I shall eat the | passover at thy | where I shall eat passover with my | house with my | the passover with 15 disciples? And he | disciples. |12 my disciples? And will himself shew | | he will shew you a you a large upper | | large upper room room furnished _and_| | ready: and there | | furnished: there make ready for us. | | make ready. 16 And the disciples |19 And the |13 And went forth, and came| disciples did as | they went, and into the city, and | Jesus appointed | found as he had found as he had said| them; | said unto them: unto them: and they | | and they made made ready the | and they made | ready the passover. | ready the passover. | passover. [Footnote 1: Or, _Teacher_.] [Footnote a: Wednesday (A Day of Rest) was apparently spent with the disciples in retirement in Bethany. Thursday was spent wholly with the disciples till the arrest in Gethsemane after midnight.] § 144. JESUS PARTAKES OF THE PASCHAL MEAL WITH THE TWELVE APOSTLES AND REBUKES THEIR JEALOUSY Jerusalem, Thursday evening after sunset (beginning of Jewish Friday) Mark 14:17 |Matt. 26:20 |Luke 22:14-16, 24-30 | | 17 And when it was |20 Now when even was |14 And when the hour evening he cometh | come, he was sitting| was come, he sat with the twelve. | at meat with the | down, and the | twelve [1]disciples;| apostles with him. | |15 And he said unto | | them, With desire I have desired to eat this passover[a] with you before I suffer: 16 for I say unto you, I will not eat it, until it be fulfilled in the kingdom of God. 24 And there arose also a contention among them, which of them is 25 accounted to be [2]greatest. And he said unto them, The kings of the Gentiles have lordship over them; and they that have authority 26 over them are called Benefactors. But ye _shall_ not _be_ so: but he that is the greater among you, let him become as the younger; 27 and he that is chief, as he that doth serve. For whether is greater, he that [3]sitteth at meat, or he that serveth? is not he that [3]sitteth at meat? but I am in the midst of you as he that 28 serveth. But ye are they which have continued with me in my 29 temptations; and [4]I appoint unto you a kingdom, even as my 30 Father 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. [Footnote 1: Many authorities, some ancient, omit _disciples_.] [Footnote 2: Gr. _greater_.] [Footnote 3: Gr. _reclineth_.] [Footnote 4: Or, _I appoint unto you, even as my Father appointed unto me a kingdom, that ye may eat and drink etc._] [Footnote a: Some regard certain expressions in the Gospel of John as showing that Jesus did not eat the Paschal meal, thus hopelessly contradicting the other Gospels. But no one of John's expressions shows what is supposed, and one of them really indicates the contrary. See note at end of volume. Matthew, Mark, and Luke clearly show that he did eat the regular Passover meal.] § 145. DURING THE PASCHAL MEAL, JESUS WASHES THE FEET OF HIS DISCIPLES Evening before the Crucifixion (our Thursday, Jewish Friday) John 13:1-20 1 Now before[a] the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved 2 them [1]unto the end. And during supper, the devil having already put into the heart of Judas Iscariot, Simon's _son_, to betray 3 him, _Jesus_, knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God, 4 riseth from supper, and layeth aside his garments; and he took a 5 towel, and girded himself. Then he poureth water into the bason, and began to wash the disciples' feet, and to wipe them with the 6 towel wherewith he was girded. So he cometh to Simon Peter. He 7 saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt 8 understand hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part 9 with me. Simon Peter saith unto him, Lord, not my feet only, but 10 also my hands and my head. Jesus saith to him, He that is bathed needeth not [2]save to wash his feet, but is clean every whit: and 11 ye are clean, but not all. For he knew him that should betray him; therefore said he, Ye are not all clean. 12 So when he had washed their feet, and taken his garments, and [3]sat down again, he said unto them, Know ye what I have done to 13 you? Ye call me, [4]Master, and, Lord: and ye say well; for so I 14 am. If I then, the Lord and the [4]Master, have washed your feet, 15 ye also ought to wash one another's feet. For I have given you an 16 example, that ye also should do as I have done to you. Verily, verily, I say unto you, A [5]servant is not greater than his lord; 17 neither [6]one that is sent greater than he that sent him. If ye 18 know these things, blessed are ye if ye do them. I speak not of you all: I know whom I [7]have chosen: but that the scripture may be fulfilled, He that eateth [8]my bread lifted up his heel 19 against me [_see Ps. 41:9_]. From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that 20 [9]I am _he_. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. [Footnote 1: Or, _to the uttermost_.] [Footnote 2: Some ancient authorities omit _save_, and _his feet_.] [Footnote 3: Gr. _reclined_.] [Footnote 4: Or, _Teacher_.] [Footnote 5: Gr. _bondservant_.] [Footnote 6: Gr. _an apostle_.] [Footnote 7: Or, _chose_.] [Footnote 8: Many ancient authorities read _his bread with me_.] [Footnote 9: Or, _I am_.] [Footnote a: It is needlessly inferred that John by this expression means that it was a full day before the passover meal. In fact, the words in verse 2 "during supper" rather imply that "before passover" was just before the meal began.] § 146. AT THE PASCHAL MEAL JESUS POINTS OUT JUDAS AS THE BETRAYER Thursday evening (Jewish Friday) Mark 14:18-21 |Matt. 26:21-25 |Luke 22:21-23 |John 13:21-30 | | | 18 And as they| |21 But behold,|21 When Jesus had [2]sat and |21 and as they | the hand of | thus said, he were eating, | were eating, | him that | was troubled in Jesus said, | he said, | betrayeth me | the spirit, and Verily I say | Verily I say | is with me on| testified, and unto you, One| unto you, | the table. | said, Verily, of you shall | that one of |22 For the Son | verily, I say betray me, | you shall | of man indeed| unto you, that _even_ he | betray me. | goeth, as it | one of you that eateth | | hath been | shall betray with me [_see| | determined: | me. Ps. 41:9_]. | | but woe unto | | | that man | | | through whom | | | he is | |22 And they were|23 betrayed! And|22 The 19 They began to| exceeding | they began to| disciples be sorrowful,| sorrowful, | question | looked one on and to say | and began to | among | another, unto him one | say unto him | themselves, | doubting of by one, Is it| every one, Is| which of them| whom he spake. I? | it I, Lord? | it was that | 20 And he |23 And he | should do | said unto | answered and | this thing. | them, _It is_| said, He that| | one of the | dipped his | | twelve, he | hand with me | | that dippeth | in the dish, | | with me in | the same | | 21 the dish. For| shall betray | | the Son of |24 me. The Son | | man goeth, | of man goeth,| | even as it is| even as it is| | written of | written of | | him: but woe | him: but woe | | unto that man| unto that man| | through whom | through whom | | the Son of | the Son of | | man is | man is | | betrayed! | betrayed! | | good were it | good were it | | [1]for that | [1]for that | | man if he had| man if he had| | not been | not been | | born. | born. | |23 There was at the | | | table reclining | | in Jesus' bosom one of his | | disciples, whom Jesus loved. | |24 Simon Peter therefore beckoneth | | to him, and saith unto him, Tell | | _us_ who it is of whom he | |25 speaketh. He leaning back, as he | | was, on Jesus' breast saith unto | |26 him, Lord, who is it? Jesus | | therefore answereth, He it is, | | for whom I shall dip the sop, and | | give it him. So when he had | | dipped the sop, he taketh and | | giveth it to Judas, _the son_ of | | Simon Iscariot. |25 And Judas, | | which | | betrayed him,| | answered and | | said, Is it | | I, Rabbi? He | | saith unto | | him, Thou | | hast said. | | |27 And after the sop, then entered Satan into him. Jesus therefore saith unto him, 28 That thou doest, do quickly. Now no man at the table knew for what 29 intent he spake this unto him. For some thought, because Judas had the [3]bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the 30 poor. He then having received the sop went out straightway: and it was night. [Footnote 1: Gr. _for him if that man_.] [Footnote 2: Gr. _reclined_.] [Footnote 3: Or, _box_.] § 147. AFTER THE DEPARTURE OF JUDAS JESUS WARNS THE DISCIPLES (PETER IN PARTICULAR) AGAINST DESERTION, WHILE ALL PROTEST THEIR LOYALTY Mark 14:27-31 |Matt. 26:31-35 |Luke 22:31-38 |John 13:31-38 | | | | | |31 When therefore he was gone out, Jesus saith, Now [1]is the Son of man glorified, 32 and God [1]is glorified in him; and God shall glorify him in 33 himself, and straightway shall he glorify him. Little children, yet a little while I am with you. Ye shall seek me: and as I said 34 unto the Jews, Whither I go, ye cannot come; so now I say unto you, A new commandment I give unto you, that ye love one another; 35 [2]even as I have loved you, that ye also love one another. By | | | this shall all | | | men know that | | | ye are my | | | disciples, if | | | ye have love | | | one to another. 27 And Jesus |31 Then saith |31 Simon, |36 Simon Peter saith unto | Jesus unto | Simon, | saith unto him, them, All ye | them, All ye | behold, Satan| Lord, whither shall be | shall be | [4]asked to | goest thou? [3]offended: | [3]offended | have you, | Jesus answered, for it is | in me this | that he might| Whither I go, written [_see| night: for it| sift you as | thou canst not Zech. 13:7_],| is written, I|32 wheat: but I | follow me now; I will smite | will smite | made | but thou shalt the shepherd,| the shepherd,| supplication | follow and the sheep| and the sheep| for thee, | afterwards. shall be | of the flock | that thy | scattered | shall be | faith fail | abroad. | scattered | not: and do | 28 Howbeit, |32 abroad. But | thou, when | after I am | after I am | once thou | raised up, I | raised up, I | hast turned | will go | will go | again, | before you | before you | stablish thy | into Galilee.| into Galilee.| brethren. | 29 But Peter |33 But Peter |33 And |37 Peter saith said unto | answered and | he said unto | unto him, Lord, him, Although| said unto | him, Lord, | why cannot I all shall be | him, If all | with thee I | follow thee [3]offended, | shall be | am ready to | even now? I yet will not | [3]offended | go both to | will lay down 30 I. And Jesus | in thee, I | prison and to| my life for saith unto | will never be|34 death. And he|38 thee. Jesus him, Verily I| [3]offended. | said, I tell | answereth, Wilt say unto |34 Jesus said | thee, Peter, | thou lay down thee, that | unto him, | the cock | thy life for thou to-day, | Verily I say | shall not | me? Verily, _even_ this | unto thee, | crow this | verily, I say night, before| that this | day, until | unto thee, The the cock crow| night, before| thou shalt | cock shall not twice, shalt | the cock | thrice deny | crow, till thou deny me | crow, thou | that thou | hast denied me 31 thrice. But | shalt deny me| knowest me. | thrice. he spake |35 thrice. Peter| | exceeding | saith unto | | vehemently, | him, Even if | | If I must die| I must die | | with thee, I | with thee, | | will not deny| _yet_ will I | | thee. And in | not deny | | like manner | thee. | | also said | Likewise also| | they all. | said all the | | disciples. | | |35 And he said unto them, When I | | sent you forth without purse, | | and wallet, and shoes, lacked ye | | any thing? And they said, | |36 Nothing. And he said unto them, | | But now, he that hath a purse, | | let him take it, and likewise a | | wallet: [5]and he that hath | | none, let him sell his cloke, | |37 and buy a sword. For I say unto | | you, that this which is written | | must be fulfilled in me [_see | | Isa. 53:12_], And he was | | reckoned with transgressors: for | | that which concerneth me hath | |38 [6]fulfilment. And they said, | | Lord, behold, here are two | | swords. And he said unto them, | | It is enough. [Footnote 1: Or, _was_.] [Footnote 2: Or, _even as I loved you, that ye also may love one another_.] [Footnote 3: Gr. _caused to stumble_.] [Footnote 4: Or, _obtained you by asking_.] [Footnote 5: Or, _and he that hath no sword, let him sell his cloke, and buy one_.] [Footnote 6: Gr. _end_.] § 148. JESUS INSTITUTES THE MEMORIAL OF EATING BREAD AND DRINKING WINE Jerusalem. Evening before the Crucifixion Mark 14:22-25 |Matt. 26:26-29 |Luke[a] 22:17-20|1 Cor.[b] 11:23-26 | | | | |17 And he | | | received a | | | cup, and when| | | he had given | | | thanks, he | | | said, Take | | | this, and | | | divide it | | | among | | | yourselves: | | |18 for I say | | | unto you, I | | | will not | | | drink from | | | henceforth of| | | the fruit of | | | the vine, | | | until the | | | kingdom of | | | God shall | | | come. | 22 And as they|26 And as they| |23 For I received were eating, | were eating, |19 And he took| of the Lord he took | Jesus took | [1]bread, and| that which also [1]bread, and| [1]bread, and| when he had | I delivered when he had | blessed, and | given thanks,| unto you, how blessed, he | brake it; and| he brake it, | that the Lord brake it, and| he gave to | and gave to | Jesus in the gave to them,| the | them, saying,| night in which and said, | disciples, | This is my | he was betrayed Take ye: this| and said, | body [5]which|24 took bread; and is my body. | Take, eat; | is given for | when he had | this is my | you: this do | given thanks, 23 And he took a|27 body. And he | in | he brake it, cup, and when| took [2]a | remembrance | and said, This he had given | cup, and gave|20 of me. And | is my body, thanks, he | thanks, and | the cup in | which [7]is for gave to them:| gave to them,| like manner | you: this do in and they all | saying, Drink| after supper,| remembrance of drank of it. | ye all of it;| saying, |25 me. In like 24 And he said | | | manner also the unto them, | | | cup, after This is my |28 for this is | This | supper, saying, blood of | my blood of | cup is | [3]the | [3]the | the new | This cup is the [4]covenant, | [4]covenant, | [6]covenant | new [6]covenant which is shed| which is shed| in my blood, | in my blood: for many | for many unto| _even_ that | this do, as oft [_see Ex. | remission of | which is | as ye drink 24:8; Lev. | sins. | poured out | _it_, in 4:18-20; Jer.| | for you. | remembrance of 31:31; Zech. | | |26 me. For as 9:11_]. |29 But I | | often as ye eat 25 Verily I say | say unto you,| | this bread, and unto you, I | I will not | | drink the cup, will no more | drink | | ye proclaim the drink of the | henceforth of| | Lord's death fruit of the | this fruit of| | till he come. vine, until | the vine, | | that day when| until that | | I drink it | day when I | | new in the | drink it new | | kingdom of | with you in | | God. | my Father's | | | kingdom. | | [Footnote 1: Or, _a loaf_.] [Footnote 2: Some ancient authorities read _the cup_.] [Footnote 3: Or, _the testament_.] [Footnote 4: Many ancient authorities insert _new_.] [Footnote 5: Some ancient authorities omit _which is given for you ... which is poured out for you._] [Footnote 6: Or, _testament_.] [Footnote 7: Many ancient authorities read _is broken for you_.] [Footnote a: Luke here (see § 144) departs from the order of Mark (and Matthew) and mentions the institution of the supper earlier in the evening. It seems best to follow the chronology of Mark, who places it after the departure of Judas.] [Footnote b: These are two parallel reports of the institution of the supper. Mark is followed by Matthew and 1 Corinthians (about A.D. 56) by Luke (not earlier than A.D. 58).] § 149. THE FAREWELL DISCOURSE TO HIS DISCIPLES IN THE UPPER ROOM Jerusalem John 14[a] 1 Let not your heart be troubled: [1]ye believe in God, believe 2 also in me. In my Father's house are many [2]mansions; if it were not so, I would have told you; for I go to prepare a place for you. 3 And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, _there_ ye may be also. 4 [3]And whither I go, ye know the way. Thomas saith unto him, Lord, 5 we know not whither thou goest; how know we the way? Jesus saith 6 unto him, I am the way, and the truth, and the life: no one cometh 7 unto the Father, but [4]by me. If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen 8 him. Philip saith unto him, Lord, shew us the Father, and it 9 sufficeth us. Jesus saith unto him, Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath 10 seen the Father; how sayest thou, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I say unto you I speak not from myself: but the Father 11 abiding in me doeth his works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. 12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater _works_ than these shall 13 he do; because I go unto the Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in 14 the Son. If ye shall ask [5]me anything in my name, that will I 15 do. If ye love me, ye will keep my commandments. And I will 16 [6]pray the Father, and he shall give you another [7]Comforter, 17 that he may be with you for ever, _even_ the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in 18 you. I will not leave you [8]desolate: I come unto you. Yet a 19 little while, and the world beholdeth me no more; but ye behold 20 me: because I live, [9]ye shall live also. In that day ye shall 21 know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love 22 him, and will manifest myself unto him. Judas (not Iscariot) saith unto him, Lord, what is come to pass that thou wilt manifest 23 thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our 24 abode with him. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father's who sent me. 25 These things have I spoken unto you, while _yet_ abiding with 26 you. But the [7]Comforter, _even_ the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to 27 your remembrance all that I said unto you. Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. 28 Let not your heart be troubled, neither let it be fearful. Ye heard how I said to you, I go away, and I come unto you. If ye loved me, ye would have rejoiced, because I go unto the Father: 29 for the Father is greater than I. And now I have told you before 30 it come to pass, that, when it is come to pass, ye may believe. I will no more speak much with you, for the prince of the world 31 cometh: and he hath nothing in me; but that the world may know that I love the Father, and as the Father gave me commandment, even so I do. Arise, let us go hence.[b] [Footnote 1: Or, _believe in God_.] [Footnote 2: Or, _abiding-places_.] [Footnote 3: Many ancient authorities read _And whither I go ye know, and the way ye know._] [Footnote 4: Or, _through_.] [Footnote 5: Many ancient authorities omit _me_.] [Footnote 6: Gr. _make request of_.] [Footnote 7: Or, _Advocate_. Or, _Helper_. Gr. _Paraclete_.] [Footnote 8: Or, _orphans_.] [Footnote 9: Or, _and ye shall live_.] [Footnote a: Chapters 13 to 17 in John really belong together. There is first the effort of Jesus to stop the bickerings of the Twelve, then his warning and their reply. Jesus continues to address them with repeated interruption (dialogue), but finally they fear to ask him further (monologue). The discourse concludes with the wonderful prayer (the real Lord's Prayer) in chapter 17.] [Footnote b: Apparently they leave the Upper Room.] § 150. THE DISCOURSE ON THE WAY TO GETHSEMANE Possibly on the Street John 15 and 16[a] 1 I am the true vine, and my Father is the husbandman. Every branch 2 in me that beareth not fruit, he taketh it away: and every _branch_ that beareth fruit, he cleanseth it, that it may bear 3 more fruit. Already ye are clean because of the word which I have 4 spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can 5 ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same beareth much fruit: for 6 apart from me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them, and 7 cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be 8 done unto you. Herein [1]is my Father glorified, [2]that ye bear 9 much fruit; and _so_ shall ye be my disciples. Even as the Father 10 hath loved me, I also have loved you: abide ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have 11 kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy may be in you, and _that_ your 12 joy may be fulfilled. This is my commandment, that ye love one 13 another, even as I have loved you. Greater love hath no man than 14 this, that a man lay down his life for his friends. Ye are my 15 friends, if ye do the things which I command you. No longer do I call you [3]servants; for the [4]servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard 16 from my Father I have made known unto you. Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and _that_ your fruit should abide: that whatsoever ye 17 shall ask of the Father in my name, he may give it you. These 18 things I command you, that ye may love one another. If the world hateth you, [5]ye know that it hath hated me before _it hated_ 19 you. If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, 20 therefore the world hateth you. Remember the word that I said unto you, A [4]servant is not greater than his lord. If they persecuted me, they will also persecute you; if they keep my word, they will 21 keep yours also. But all these things will they do unto you for my 22 name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have 23 no excuse for their sin. He that hateth me hateth my Father also. 24 If I had not done among them the works which none other did, they had not had sin: but now have they both seen and hated both me and 25 my Father. But _this cometh to pass_, that the word may be fulfilled that is written in their law, They hated me without a 26 cause [_see Ps. 35:19; 69:4_]. But when the [6]Comforter is come, whom I will send unto you from the Father, _even_ the Spirit of truth, which [7]proceedeth from the Father, he shall bear witness 27 of me: [8]and ye also bear witness, because ye have been with me from the beginning. 1 These things have I spoken unto you, that ye should not be made 2 to stumble. They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth 3 service unto God. And these things will they do, because they have 4 not known the Father, nor me. But these things have I spoken unto you, that when their hour is come, ye may remember them, how that I told you. And these things I said not unto you from the 5 beginning, because I was with you. But now I go unto him that sent 6 me; and none of you asketh me, Whither goest thou? But because I have spoken these things unto you, sorrow hath filled your heart. 7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the [6]Comforter will not come unto 8 you; but if I go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of 9 righteousness, and of judgement: of sin, because they believe not 10 on me; of righteousness, because I go to the Father, and ye behold 11 me no more; of judgement, because the prince of this world hath 12 been judged. I have yet many things to say unto you, but ye cannot 13 bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, _these_ shall he speak: and he shall declare unto you the things that are to come. 14 He shall glorify me: for he shall take of mine, and shall declare 15 _it_ unto you. All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare _it_ 16 unto you. A little while, and ye behold me no more; and again a 17 little while, and ye shall see me. _Some_ of his disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, 18 and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? We know not 19 what he saith. Jesus perceived that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, and again 20 a little while, and ye shall see me? Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: 21 ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but when she is delivered of the child, she remembereth no more 22 the anguish, for the joy that a man is born into the world. And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you 23 [_see Isa. 66:14_]. And in that day ye shall [9]ask me nothing. Verily, verily, I say unto you, If ye shall ask anything of the 24 Father, he will give it you in my name. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be fulfilled. 25 These things have I spoken unto you in [10]proverbs: the hour cometh, when I shall no more speak unto you in [10]proverbs, but 26 shall tell you plainly of the Father. In that day ye shall ask in my name: and I say not unto you, that I will [11]pray the Father 27 for you; for the Father himself loveth you, because ye have loved 28 me, and have believed that I came forth from the Father. I came out from the Father, and am come into the world: again, I leave 29 the world, and go unto the Father. His disciples say, Lo, now 30 speakest thou plainly, and speakest no [12]proverb. Now know we that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. 31 Jesus answered them, Do ye now believe? Behold, the hour cometh, 32 yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and _yet_ I am not alone, because the 33 Father is with me. These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation: but be of good cheer; I have overcome the world. [Footnote 1: Or, _was_.] [Footnote 2: Many ancient authorities read _that ye bear much fruit, and be my disciples_.] [Footnote 3: Gr. _bondservants_.] [Footnote 4: Gr. _bondservant_.] [Footnote 5: Or, _know ye_.] [Footnote 6: Or, _Advocate_. Or, _Helper_. Gr. _Paraclete_.] [Footnote 7: Or, _goeth forth from_.] [Footnote 8: Or, _and bear ye also witness_.] [Footnote 9: Or, _ask me no question_.] [Footnote 10: Or, _parables_.] [Footnote 11: Gr. _make request of_.] [Footnote 12: Or, _parable_.] [Footnote a: Chapters 14-17 are called the Heart of Christ. Nowhere does the Master lay bare his very soul more completely than here in chapters 15 and 16, with the allegory of the Vine and the teaching concerning the Holy Spirit.] § 151. CHRIST'S INTERCESSORY PRAYER Possibly near Gethsemane John 17 1 These things spake Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy Son, that the Son may 2 glorify thee: even as thou gavest him authority over all flesh, that whatsoever thou hast given him, to them he should give 3 eternal life. And this is life eternal, that they should know thee the only true God, and him whom thou didst send, _even_ Jesus 4 Christ. I glorified thee on the earth, having accomplished the 5 work which thou hast given me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee 6 before the world was. I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them 7 to me; and they have kept thy word. Now they know that all things 8 whatsoever thou hast given me are from thee: for the words which thou gavest me I have given unto them; and they received _them_, and knew of a truth that I came forth from thee, and they believed 9 that thou didst send me. I [1]pray for them: I [1]pray not for the world, but for those whom thou hast given me; for they are thine: 10 and all things that are mine are thine, and thine are mine: and I 11 am glorified in them. And I am no more in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we 12 _are_. While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition; that the scripture might be fulfilled 13 [_see Ps. 41:9_]. But now I come to thee; and these things I speak 14 in the world, that they may have my joy fulfilled in themselves. I have given them thy word; and the world hated them, because they 15 are not of the world, even as I am not of the world. I [1]pray not that thou shouldest take them [2]from the world, but that thou 16 shouldest keep them [2]from [3]the evil _one_. They are not of the 17 world, even as I am not of the world. [4]Sanctify them in the 18 truth: thy word is truth. As thou didst send me into the world, 19 even so sent I them into the world. And for their sakes I [4]sanctify myself, that they themselves also may be sanctified in 20 truth. Neither for these only do I [1]pray, but for them also that 21 believe on me through their word; that they may all be one; even as thou, Father, _art_ in me, and I in thee, that they also may be 22 in us: that the world may believe that thou didst send me. And the glory which thou hast given me I have given unto them; that they 23 may be one, even as we _are_ one; I in them, and thou in me, that they may be perfected into one; that the world may know that thou 24 didst send me, and lovedst them, even as thou lovedst me. Father, [5]that which thou hast given me, I will that, where I am, they also may be with me; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the 25 world. O righteous Father, the world knew thee not, but I knew 26 thee; and these knew that thou didst send me; and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them. [Footnote 1: Gr. _make request_.] [Footnote 2: Gr. _out of_.] [Footnote 3: Or, _evil_.] [Footnote 4: Or, _Consecrate_.] [Footnote 5: Many ancient authorities read _those whom_.] § 152. GOING FORTH TO GETHSEMANE, JESUS SUFFERS LONG IN AGONY IN AN OPEN GARDEN, BETWEEN THE BROOK KEDRON AND THE FOOT OF THE MOUNT OF OLIVES Late in the night introducing Friday Mark 14:26, 32-42|Matt. 26:30, |Luke 22:39-46 |John 18:1 | 36-46 | | 26[a] And when |30 And when |39 And he came | 1 When Jesus they had sung | they had sung | out, and went,| had spoken a hymn, they | a hymn, they | as his custom | these words, went out unto | went out unto | was, unto the | he went the mount of | the mount of | mount of | forth with Olives. | Olives. | Olives; and | his | | the disciples | disciples 32 And they |36 Then cometh | also followed | over the come unto [1]a| Jesus with |40 him. And when | [4]brook place which | them unto [1]a| he was at the | [5]Kidron, was named | place called | place, he said| where was a Gethsemane: | Gethsemane, | unto them, | garden, into and he saith | and saith unto| | the which he unto his | his disciples,| | entered, disciples, Sit| Sit ye here, | | himself and ye here, while| while I go | | his 33 I pray. And he| yonder and | | disciples. taketh with |37 pray. And he | | him Peter and | took with him | | James and | Peter and the | | John, and | two sons of | | began to be | Zebedee, and | | greatly | began to be | | amazed, and | sorrowful and | | sore troubled.| sore troubled.| | 34 And he saith |38 Then saith he | | unto them, My | unto them, My | Pray that ye | soul is | soul is | enter not into| exceeding | exceeding | temptation. | sorrowful even| sorrowful, | | unto death | even unto | | [_see Ps. | death: abide | | 42:6_]: abide | ye here, and | | ye here, and | watch with me.| | 35 watch. And he |39 And he went |41 And he was | went forward a| forward a | parted from | little, and | little, and | them about a | fell on the | fell on his | stone's cast; | ground, and | face, and | and he kneeled| prayed that, | prayed, | down and | if it were | | prayed, | possible, the | | saying, | hour might | | | pass away from| | | 36 him. And he | | | said, Abba, | saying, O my | | Father, all | Father, if it |42 Father, if | things are | be possible, | thou be | possible unto | let this cup | willing, | thee; remove | pass away from| remove this | this cup from | me: | cup from me: | me: howbeit | nevertheless, | nevertheless | not what I | not as I will,| not my will, | will, but what| but as thou | but thine, be | thou wilt. | wilt. |43 done. [3]And there appeared | | unto him an angel from heaven, | |44 strengthening him. And being | | in an agony he prayed more | | earnestly: and his sweat | | became as it were great drops | | of blood falling down upon the | |45 ground. And when he rose up | | from his prayer, he came unto 37 And he cometh,|40 And he cometh | the disciples, and found them and findeth | unto the |46 sleeping for sorrow, and said them sleeping,| disciples, and| unto them, Why sleep ye? rise and saith unto| findeth them | and pray, that ye enter not Peter, Simon, | sleeping, and | into temptation. sleepest thou?| saith unto | couldest thou | Peter, What, | not watch one | could ye not watch with me| 38 hour? [2]Watch|41 one hour? [2]Watch and | and pray, that ye | pray, that ye enter | enter not into | not into temptation:| temptation: the | the spirit indeed is| spirit indeed is | willing, but the | willing, but the |42 flesh is weak. Again| 39 flesh is weak. And | a second time he | again he went away, | went away, and | and prayed, saying | prayed, saying, O my| the same words. | Father, if this | | cannot pass away, | | except I drink it, | | thy will be done. | 40 And again he came, |43 And he came again | and found them | and found them | sleeping, for their | sleeping, for their | eyes were very |44 eyes were heavy. And| heavy; and they wist| he left them again, | not what to answer | and went away, and | him. | prayed a third time,| | saying again the | | same words. | 41 And he cometh the |45 Then | third time, and | cometh he to the | saith unto them, | disciples, and saith| Sleep on now, and | unto them, Sleep on | take your rest: it | now, and take your | is enough; the hour | rest: behold, the | is come; behold, the| hour is at hand, and| Son of man is | the Son of man is | betrayed into the | betrayed unto the | hands of sinners. | hands of sinners. | 42 Arise, let us be |46 Arise, let us be | going: behold, he | going: behold, he is| that betrayeth me is| at hand that | at hand. | betrayeth me. | [Footnote 1: Gr. _an enclosed piece of ground_.] [Footnote 2: Or, _Watch ye, and pray that ye enter not_.] [Footnote 3: Many ancient authorities omit verses 43, 44.] [Footnote 4: Or, _ravine_. Gr. _winter-torrent_.] [Footnote 5: Or, _of the Cedars_.] [Footnote a: The Synoptic Gospels do not give the great discourse of Jesus in John 14 to 17. Hence they represent Jesus as going forth to Gethsemane after the institution of the supper (§ 148). The time was probably not long and they apparently sang the hymn (probably one of the Psalms) as they rose to leave the Upper Room (John 14:31). Hence the passage in John 15 to 17 comes in between singing the hymn and reaching Gethsemane.] PART XIII THE ARREST, TRIAL, CRUCIFIXION AND BURIAL OF JESUS _Thursday Night, Friday, and Saturday of Passion Week (Days of Darkness for the Kingdom of God[a]). §§ 153-168._ [Footnote a: "Your hour and the power of darkness" (Luke 22:53). Friday, the Day of Suffering, has become for Christians the Day of the Cross and of Glory.] § 153. JESUS IS BETRAYED, ARRESTED AND FORSAKEN Garden of Gethsemane. Friday, long before dawn Mark 14:43-52 |Matt. 26:47-56 |Luke 22:47-53 |John 18:2-12 | | | 43 And |47 And while |47 While he | 2 Now Judas straightway, | he yet spake,| yet spake, | also, which while he yet | lo, Judas, | behold, a | betrayed him, spake, cometh| one of the | multitude, | knew the place: Judas, one | twelve, came,| and he that | for Jesus the twelve, | and with him | was called | oft-times and with him | a great | Judas, one of| resorted thither a multitude | multitude | the twelve, | with his with swords | with swords | went before | 3 disciples. Judas and staves, | and staves, | them; | then, having from the | from the | | received the chief priests| chief priests| | [3]band _of and the | and elders of| soldiers_, and officers from the scribes and | the people. | chief priests and the Pharisees, the elders. | | cometh thither with lanterns and | | 4 torches and weapons. Jesus | | therefore, knowing all the | | things that were coming upon | | him, went forth, and saith unto | | 5 them, Whom seek ye? They | | answered him, Jesus of Nazareth. | | Jesus saith unto them, I am | | _he_. And Judas also, which | | betrayed him, was standing with | | 6 them. When therefore he said | | unto them, I am _he_, they went | | backward, and fell to the | | 7 ground. Again therefore he asked | | them, Whom seek ye? And they | | 8 said, Jesus of Nazareth. Jesus | | answered, I told you that I am | | _he_: if therefore ye seek me, | | 9 let these go their way: that the | | word might be fulfilled which he | | spake, Of those whom thou hast | | given me I lost not one. 44 Now he that |48 Now he that | | betrayed him | betrayed him | | had given | gave them a | | them a token,| sign, saying,| | saying, | Whomsoever I | | Whomsoever I | shall kiss, | | shall kiss, | that is he: | | that is he; | take him. | | take him, and| | | lead him away| | | 45 safely. And | | | when he was | | | come, |49 And | and he drew | straightway | straightway | near unto | he came to | he came to | Jesus to | him, and | Jesus, and |48 kiss him. But| saith, Rabbi;| said, Hail, | Jesus said | and | Rabbi; and | unto him, | [1]kissed | [1]kissed | Judas, | him. | him. | betrayest | | | thou the Son | | | of man with a| |50 And Jesus |49 kiss? And | | said unto | when they | | him, Friend, | that were | | _do_ that for| about him saw| | which thou | what would | | art come. | follow, they | | Then they | said, Lord, | 46 And they laid| came and laid| shall we | hands on him,| hands on | smite with | and took him.| Jesus, and | the sword? | 47 But a certain|51 took him. And|50 And a certain|10 Simon Peter one of them | behold, one | one of them | therefore that stood by| of them that | smote the | having a sword drew his | were with | [2]servant of| drew it, and sword, and | Jesus | the high | struck the high smote the | stretched out| priest, and | priest's [2]servant of| his hand, and| struck off | [2]servant, and the high | drew his | his right | cut off his priest, and | sword, and | ear. | right ear. Now struck off | smote the | | the his ear. | [2]servant of| | [2]servant's | the high | | name was | priest, and | |11 Malchus. Jesus | struck off |51 But | therefore said |52 his ear. Then| Jesus | unto Peter, Put | saith Jesus | answered and | up the sword | unto him, Put| said, Suffer | into the | up again thy | ye thus far. | sheath: the cup | sword into | And he | which the | its place: | touched his | Father hath | for all they | ear, and | given me, shall | that take the| healed him. | I not drink it? | sword shall | | | perish with | |12 So the [3]band |53 the sword. Or| | and the | thinkest thou| | [4]chief | that I cannot| | captain, and | beseech my | | the officers of | Father, and | | the Jews, | he shall even| | seized Jesus | now send me | | and bound him. | more than | | | twelve | | | legions of | | |54 angels? How | | | then should | | | the | | | scriptures be| | | fulfilled, | | | that thus it | | |55 must be? In |52 And Jesus | 48 And Jesus | that hour | said unto the| answered and | said Jesus to| chief | said unto | the | priests, and | them, Are ye | multitudes, | captains of | come out, as | Are ye come | the temple, | against a | out as | and elders, | robber, with | against a | which were | swords and | robber with | come against | staves to | swords and | him, Are ye | 49 seize me? I | staves to | come out, as | was daily | seize me? I | against a | with you in | sat daily in | robber, with | the temple | the temple | swords and | teaching, and| teaching, and|53 staves? When | ye took me | ye took be | I was daily | not: but |56 not. But all | with you in | _this is | this is come | the temple, | done_ that | to pass, that| ye stretched | the | the | not forth | scriptures | scriptures of| your hands | might be | the prophets | against me: | fulfilled. | might be | but this is | 50 And they all | fulfilled. | your hour, | left him, and| Then all the | and the power| fled. | disciples | of darkness. | | left him, and| | 51 And a | fled. | | certain | young man | followed with| him, having a linen cloth cast about him, over _his_ naked _body_: 52 and they lay hold on him; but he left the linen cloth, and fled naked. [Footnote 1: Gr. _kissed him much_.] [Footnote 2: Gr. _bondservant_.] [Footnote 3: Or, _cohort_.] [Footnote 4: Or, _military tribune_. Gr. _chiliarch_.] § 154. JESUS FIRST[a] EXAMINED BY ANNAS, THE EX-HIGH-PRIEST _The Jewish Trial and related occurrences, §§ 154-162._ Friday before dawn John 18:12-14, 19-23 12 So the [1]band and the [2]chief captain, and the officers of the 13 Jews, seized Jesus and bound him, and led him to Annas first; for he was father in law to Caiaphas, which was high priest that year. 14 Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. 19 The high priest therefore asked Jesus of his disciples, and of 20 his teaching. Jesus answered him, I have spoken openly to the world; I ever taught in [3]synagogues, and in the temple, where all 21 the Jews come together; and in secret spake I nothing. Why askest thou me? ask them that have heard _me_, what I spake unto them: 22 behold, these know the things which I said. And when he had said this, one of the officers standing by struck Jesus [4]with his 23 hand, saying, Answerest thou the high priest so? Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me? [Footnote 1: Or, _cohort_.] [Footnote 2: Or, _military tribune_. Gr. _chiliarch_.] [Footnote 3: Gr. _synagogue_.] [Footnote 4: Or, _with a rod_.] [Footnote a: The _Jewish trial_ comprised three stages, the preliminary examination by Annas (§ 154), the informal trial by the Sanhedrin, probably before dawn, and the formal trial after dawn. With these are narrated two related matters, the denial by Peter and the suicide of Judas.] § 155. JESUS HURRIEDLY TRIED AND CONDEMNED BY CAIAPHAS AND THE SANHEDRIN, WHO MOCK AND BUFFET HIM Residence of the High-priest Caiaphas. Before dawn on Friday Mark 14:53, |Matt. 26:57, |Luke 22:54, |John 18:24 55-65 | 59-68 | 63-65 | 53 And they led|57 And they |54 And they |24 Annas Jesus away to | that had taken| seized him, | therefore the high | Jesus led him | and led him | sent him priest: and | away to _the | _away_, and | bound unto there come | house of_ | brought him | Caiaphas the together with | Caiaphas the | into the high | high priest. him all the | high priest, | priest's | chief priests | where the | house. | and the elders| scribes and | and the | the elders | scribes. | were gathered together. | 55 Now the chief |59 Now the chief | priests and the | priests and the | whole council sought| whole council sought| witness against | false witness | Jesus to put him to | against Jesus, that | death; and found it | they might put him | 56 not. For many bare |60 to death; and they | false witness | found it not, though| against him, and | many false witnesses| their witness agreed| came. But afterward | 57 not together. And | came two, | there stood up | | certain, and bare | | false witness | | against him, saying,|61 and said, | 58 We heard him say, I | This man said, I am | will destroy this | able to destroy the | [1]temple that is | [1]temple of God, | made with hands, and| and to build it in | in three days I will| three days [_see | build another made | John 2:19_]. | 59 without hands. And | | not even so did | | their witness agree | | 60 together. And the |62 And the high priest | high priest stood up| stood up, and said | in the midst, and | unto him, Answerest | asked Jesus, saying,| thou nothing? what | Answerest thou | is it which these | nothing? what is it | witness against | which these witness |63 thee? But Jesus held| 61 against thee? But he| his peace. And the | held his peace, and | high priest said | answered nothing. | unto him, I adjure | Again the high | thee by the living | priest asked him, | God, that thou tell | and saith unto him, | us whether thou be | Art thou the Christ,| the Christ, the Son | the Son of the |64 of God. Jesus saith | 62 Blessed? And Jesus | unto him, Thou hast | said, I am: and ye | said: nevertheless I| shall see the Son of| say unto you, | man sitting at the | Henceforth ye shall | right hand of power,| see the Son of man | and coming with the | sitting at the right| clouds of heaven | hand of power, and | [_see Ps. 110:1; | coming on the clouds| 63 Dan. 7:13_]. And the|65 of heaven. Then the | high priest rent his| high priest rent his| clothes, and saith, | garments, saying, He| What further need | hath spoken | have we of | blasphemy: what | 64 witnesses? Ye have | further need have we| heard the blasphemy | of witnesses? | [_see Lev. 24:16_]: | behold, now ye have | what think ye? And | heard the blasphemy:| they all condemned |66 what think ye? They |63 And the men that him to be [2]worthy | answered and said, | held [5]_Jesus_ 65 of death. And some | He is [2]worthy of | mocked him, and began to spit on |67 death. Then did they|64 beat him. And they him, and to cover | spit in his face and| blindfolded him, his face, and to | buffet him: and some| and asked him, buffet him, and to | smote him [2]with | saying, Prophesy: say unto him, | the palms of their | who is he that Prophesy: and the |68 hands, saying, |65 struck thee? And officers received | Prophesy unto us, | many other things him with [4]blows of| thou Christ: who is | spake they against their hands. | he that struck thee?| him, reviling him. [Footnote 1: Or, _sanctuary_: as in Matt. 23:35; and chap. 27:5.] [Footnote 2: Gr. _liable to_.] [Footnote 3: Or, _with rods_.] [Footnote 4: Or, _strokes of rods_.] [Footnote 5: Gr. _him_.] § 156. PETER THRICE[a] DENIES HIS LORD COURT OF THE HIGH-PRIEST'S RESIDENCE, DURING THE SERIES OF TRIALS Friday before and about dawn Mark 14:54, |Matt. 26:58, |Luke 22:54-62 |John 18:15-18, 66-72 | 69-75 | | 25-27 54 And Peter had|58 But Peter |54 But Peter |15 And Simon followed him | followed him | followed afar| Peter followed afar off, | afar off, | off. | Jesus, and _so | | | did_ another | | | disciple. Now | | | that disciple | | | was known unto | | | the high | | | priest, and | | | entered in with | | | Jesus into the | | | court of the | | | high priest; | | |16 but Peter was | | | standing at the | | | door without. | | | So the other | | | disciple, which even within, | unto the | | was known unto into the | court of the | | the high court of the | high priest, | | priest, went high priest; | and entered | | out and spake | in, | | unto her that | | | kept the door, | | | and brought in | | |17 Peter. The maid | | | therefore that | | | kept the door | | | saith unto | | | Peter, Art thou | | | also _one_ of | | | this man's | | | disciples? He | | | saith, I am | | |18 not. Now the | | | [5]servants and | | | the officers | | | were standing | | | _there_, having and he was | | | made [6]a fire sitting with | and sat with | | of coals; for the officers,| the officers,| | it was cold; and warming | to see the | | and they were himself in | end. |55 And when they| warming the light _of| | had kindled a| themselves: and the fire_. | | fire in the | Peter also was | | midst of the | with them, | | court, and | standing and 66 And as Peter |69 Now Peter was| had sat down | warming was beneath | sitting | together, | himself. in the court,| without in | Peter sat in | there cometh | the court: | the midst of | one of the | and a maid |56 them. And a | maids of the | came unto | certain maid | high priest; | him, saying, | seeing him as|25 Now Simon Peter 67 and seeing | | he sat in the| was standing Peter warming| | light _of the| and warming himself, she | | fire_, and | himself. They looked upon | | looking | said therefore him, and | | stedfastly | unto him, Art saith, Thou | Thou also | upon him, | thou also _one_ also wast | wast with | said, This | of his with the | Jesus the | man also was | disciples? Nazarene, | Galilean. | with him. | _even_ Jesus.| | | 68 But he | | | denied, |70 But| | saying, [1]I | he denied |57 But | He neither know,| before them | he denied, | denied, and nor | all, saying, | saying, | said, I am not. understand | I know not | Woman, I know| what thou | what thou | him not. | sayest: and | sayest. | | he went out | | | into the | | | [2]porch; | | | [3]and the | | | cock crew. | | | |71 And | | | when he was |58 And | | gone out into| after a | | the porch, | little while | | another | another saw | 69 And the maid | _maid_ saw | him, and | saw him, and | him, and | said, Thou | began again | saith unto | also art | to say to | them that | _one_ of | them that | were there, | them. But | stood by, | This man also| Peter said, | This is _one_| was with | Man, I am | of them. | Jesus the | not. | |72 Nazarene. And| | 70 But | again he | | he again | denied with | | denied it. | an oath, I | | | know not the |59 And |26 One of the |73 man. And | after the | [5]servants of And after a | after a | space of | the high priest, little while | little while | about one | being a kinsman again they | they that | hour another | of him whose that stood by| stood by came| confidently | ear Peter cut said to | and said to | affirmed, | off, saith, Did Peter, Of a | Peter, Of a | saying, Of a | not I see thee truth thou | truth thou | truth this | in the garden art _one_ of | also art | man also was |27 with him? Peter them; for | _one_ of | with him: for| therefore thou art a | them; for thy| he is a | denied again: Galilean. | speech |60 Galilean. But| | bewrayeth | Peter said, | 71 But |74 thee. Then | Man, I know | he began to | began he to | not what thou| curse, and to| curse and to | sayest. | swear, I know| swear, I know| | not this man | not the man. | | of whom ye | | | 72 speak. And | And | And | straightway | straightway | immediately, | and straightway the second | | while he yet | the cock crew. time the cock| the cock | spake, the | crew. | crew. | cock crew. | | |61 And the Lord | | | turned, and | | | looked upon | | | Peter. And | | | Peter | And |75 And | remembered | Peter called | Peter | the word of | to mind the | remembered | the Lord, how| word, how | the word | that he said | that Jesus | which Jesus | unto him, | said unto | had said, | Before the | him, Before | Before the | cock crow | the cock crow| cock crow, | this day, | twice, thou | thou shalt | thou shalt | shalt deny me| deny me | deny me | thrice. | thrice. | thrice. | [4]And when | And |62 And | he thought | he went out, | he went out, | thereon, he | and wept | and wept | wept. | bitterly. | bitterly. | [Footnote 1: Or, _I neither know, nor understand: thou, what sayest thou?_] [Footnote 2: Gr. _forecourt_.] [Footnote 3: Many ancient authorities omit _and the cock crew_.] [Footnote 4: Or, _And he began to weep._] [Footnote 5: Gr. _bondservants_.] [Footnote 6: Gr. _a fire of charcoal_.] [Footnote a: Each of the four Gospels records three denials; but the details differ considerably, as must always be the case where in each narrative a few facts are selected out of many sayings and doings. We have seen (footnote on § 154) that there were _three stages_ of the Jewish trial, (l) before Annas, (2) before Caiaphas and the Sanhedrin for informal examination, (3) before them in a formal trial. Now John gives only the first of the three stages, Luke only the last, Matthew and Mark give the second stage fully, and the third in brief mention. If Peter's denials ran through all three (and Luke says in ver. 59 that there was an hour between his second and third denials), then no one of the four Gospels could give each of the denials precisely at the time of its occurrence; and so each Gospel merely throws them together, as in another way we here bring them together in one section. There is no difficulty about the substantial fact of the denials; and we must be content with our inability to arrange all the circumstances into a complete programme.] § 157. AFTER DAWN, JESUS IS FORMALLY[a] CONDEMNED BY THE SANHEDRIN Friday Mark 15:1 |Matt. 27:1 |Luke 22:66-71 | | 1 And straightway | 1 Now when morning |66 And as soon as in the morning the | was come, all the | it was day, the chief priests with | chief priests and | assembly of the the elders and | the elders of the | elders of the scribes, and the | people took counsel | people was whole council, held | against Jesus to put| gathered together, a consultation, | him to death: | both chief priests | | and scribes; and | | they led him away 67 into their council, saying, If thou art the Christ, tell us. But 68 he said unto them, If I tell you, ye will not believe: and if I 69 ask _you_, ye will not answer. But from henceforth shall the Son of man be seated on the right hand of the power of God [_see Ps. 70 110:1; Dan. 7:13_]. And they all said, Art thou then the Son of 71 God? And he said unto them, [1]Ye say that I am. And they said, What further need have we of witness? for we ourselves have heard from his own mouth. [Footnote 1: Or, _Ye say_ it, _because I am._] [Footnote a: This ratification of the condemnation after dawn was an effort to make the action legal. But no ratification of a wrong can make it right. Some modern Jewish writers admit the illegalities and argue the unhistorical character of the narrative. But the hate of the Sanhedrin for Jesus made them violate their own rules of legal procedure. See my book, _The Pharisees and Jesus_.] § 158. REMORSE AND SUICIDE OF JUDAS THE BETRAYER IN THE TEMPLE AND IN A PLACE WITHOUT THE WALLS OF JERUSALEM Friday morning Matt. 27:3-10 |Acts 1:18, 19 | 3 Then Judas, which betrayed |18 (Now this man obtained a him, when he saw that he was | field with the reward of his condemned, repented himself, | iniquity; and falling headlong, and brought back the thirty | he burst asunder in the midst, pieces of silver to the chief | and all his bowels gushed out. 4 priests and elders, saying, I |19 And it became known to all the have sinned in that I betrayed | dwellers at Jerusalem; insomuch [1]innocent blood. But they | that in their language that said, What is that to us? see | field was called Akeldama, that 5 thou _to it_. And he cast down | is, The field of blood.) the pieces of silver into the | sanctuary, and departed; and he| 6 went away and hanged himself. And the chief priests took the pieces of silver, and said, It is not lawful to put them into the [2]treasury, since it is the price of blood [_see Deut. 23:18_]. 7 And they took counsel, and bought with them the potter's field, to 8 bury strangers in. Wherefore that field was called, The field of 9 blood, unto this day. Then was fulfilled that which was spoken [3]by Jeremiah the prophet, saying, And [4]they took the thirty pieces of silver, the price of him that was priced, [5]whom 10 _certain_ of the children of Israel did price; and [6]they gave them for the potter's field, as the Lord appointed me [_see Zech. 11:13; Jer. 18:2; 19:2; 32:6-15_]. [Footnote 1: Many ancient authorities read _righteous_.] [Footnote 2: Gr. _corbanas_, that is, _sacred treasury_. Comp. Mark 7:11.] [Footnote 3: Or, _through_.] [Footnote 4: Or, _I took_.] [Footnote 5: Or, _whom they priced on the part of the sons of Israel_.] [Footnote 6: Some ancient authorities read _I gave_.] § 159. JESUS BEFORE PILATE THE FIRST[a] TIME Jerusalem. Friday, early morning Mark 15:1-5 |Matt. 27:2, |Luke 23:1-5 |John 18:28-38 | 11-14 | | 1 and bound | 2 and they | 1 And the |28 They lead Jesus, and | bound him, | whole company| Jesus therefore carried him | and led him | of them rose | from Caiaphas away, and | away, and | up, and | into the delivered him| delivered him| brought him | [2]palace: and up to Pilate.| up to Pilate | before | it was early; | the governor.| Pilate. | and they | | | themselves | | | entered not | | | into the | | | [2]palace, that | | | they might not | | | be defiled, but | | | might eat the | | | passover. | | 2 And they |29 Pilate | | began to | therefore went | | accuse him, | out unto them, | | saying, We | and saith, What | | found this | accusation | | man | bring ye | | perverting | against this | | our nation, |30 man? They | | and | answered and | | forbidding to| said unto him, | | give tribute | If this man | | to Cæsar, and| were not an | | saying that | evil-doer, we | | he himself is| should not have | | [1]Christ a | delivered him up | | king. | unto thee. | | |31 Pilate therefore | | | said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to put any man to death: 32 that the word of Jesus might be fulfilled, which he spake, signifying by what manner of death he should die. | | |33 Pilate |11 Now Jesus | | therefore | stood before | | entered again | the governor:| | into the | and the | | [2]palace, and 2 And Pilate | governor | 3 And Pilate | called Jesus, asked him, | asked him, | asked him, | and said unto Art thou the | saying, Art | saying, Art | him, Art thou King of the | thou the King| thou the King| the King of the Jews? And he | of the Jews? | of the Jews? |34 Jews? Jesus answering | And Jesus | And he | answered, saith unto | said unto | answered him | Sayest thou him, Thou | him, Thou | and said, | this of sayest. | sayest. | Thou sayest. | thyself, or did | | | others tell it | | | thee concerning 35 me? Pilate answered, Am I a Jew? Thine own nation and the chief 36 priests delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my [3]servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. 37 Pilate therefore said unto him, Art thou a king then? Jesus answered, [4]Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my 38 voice. Pilate saith unto him, What is truth? And when he had said | | | this, he went | | | out again unto | | 4 And Pilate | the Jews, and | | said unto the| saith unto | | chief priests| them, I find no | | and the | crime in him. | | multitudes, I| | | find no fault| | | in this man. | 3 And the chief|12 And when he | | priests | was accused | | accused him | by the chief | | of many | priests and | | 4 things. And | elders, he | | Pilate again | answered | | asked him, |13 nothing. Then| | saying, | saith Pilate | | Answerest | unto him, | | thou nothing?| Hearest thou | | behold how | not how many | | many things | things they | | they accuse | witness | | 5 thee of. But | against thee?| | Jesus no more|14 And he gave | | answered | him no | | anything; | answer, not | | insomuch that| even to one | | Pilate | word: | | marvelled. | insomuch that| | | the governor | | | marvelled | | | greatly. | | | | 5 But they were| | | the more | | | urgent, | | | saying, He | | | stirreth up | | | the people, | | | teaching | | | throughout | | | all Judea, | | | and beginning| | | from Galilee | | | even unto | | | this place. | [Footnote 1: Or, _an anointed king_.] [Footnote 2: Gr. _Prætorium_.] [Footnote 3: Or, _officers_: as in verses 3, 12, 18, 22.] [Footnote 4: Or, _Thou sayest_ it, _because I am a king._] [Footnote a: The Roman Trial also comprised three stages, (1) the first appearance before the Roman procurator Pilate (§ 159), (2) the appearance before Herod Antipas, the native ruler of Galilee appointed by the Romans (§ 160), and (3) the final appearance before Pilate (§ 161).] § 160. JESUS BEFORE HEROD ANTIPAS THE TETRARCH Jerusalem. Friday, early morning Luke 23:6-12 6 But when Pilate heard it, he asked whether the man were a 7 Galilean. And when he knew that he was of Herod's jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days. 8 Now when Herod saw Jesus, he was exceeding glad: for he was of a long time desirous to see him, because he had heard concerning 9 him;[a] and he hoped to see some [1]miracle done by him. And he 10 questioned him in many words; but he answered him nothing. And the 11 chief priests and the scribes stood, vehemently accusing him. And Herod with his soldiers set him at nought, and mocked him, and 12 arraying him in gorgeous apparel sent him back to Pilate. And Herod and Pilate became friends with each other that very day: for before they were at enmity between themselves. [Footnote 1: Gr. _sign_.] [Footnote a: See § 71.] § 161. JESUS THE SECOND TIME BEFORE PILATE _Pilate slowly and reluctantly and in fear surrenders to the demand of the Sanhedrin for the crucifixion of Christ._ Friday toward sunrise (John 19:14) Mark 15:6-15 |Matt. 27:15-26 |Luke 23:13-25 |John 18:39-19:16 | | | 6 Now at |15 Now at | | [1]the feast | [1]the feast | | he used to | the governor | | release unto | was wont to | | them one | release unto | | prisoner, | the multitude| | whom they | one prisoner,| | asked of him.| whom they | | 7 And there was|16 would. And | | one called | they had then| | Barabbas, | a notable | | _lying_ bound| prisoner, | | with them | called | | that had made| Barabbas. | | insurrection,| | | men who in | | | the | | | insurrection | | | had committed| | | 8 murder. And | | | the multitude| | | went up and | | | began to ask | | | him _to do_ | | | as he was | | | wont to do | | | unto them. | | | | |13 And Pilate | | | called | | | together the | | | chief priests | | | and the rulers| | | and the | | |14 people, and | | | said unto | | | them, Ye | | | brought unto | | | me this man, | | | as one that | | | perverteth the| | | people: and | | | behold, I, | | | having | | | examined him | | | before you, | | | found no fault| | | in this man | | | touching those| | | things whereof| | | ye accuse him:| | |15 no, nor yet | | | Herod: for he | | | sent him back | | | unto us; and | | | behold, | | | nothing worthy| | | of death hath | | | been done by | |17 When |16 him. I will | | therefore | therefore |39 But ye have a | they were | chastise him, | custom, that I | gathered | and release | should release | together, | him.[5] | unto you one 9 And Pilate | Pilate said | | at the answered | unto them, | | passover: will them, saying,| Whom will ye | | ye therefore Will ye that | that I | | that I release I release | release unto | | unto you the unto you the | you? | | King of the King of the | Barabbas, or | | Jews? 10 Jews? For he | Jesus which | | perceived | is called | | that for envy|18 Christ? For | | the chief | he knew that | | priests had | for envy they| | delivered him| had delivered| | up. |19 him up. And | | | while he was | | | sitting on | | | the | | | judgement- | | | seat, his | | | wife sent | | | unto him, | | | saying, Have | | | thou nothing | | | to do with | | | that | | | righteous | | | man: for I | | | have suffered| | | many things | | | this day in a| | | dream because| | 11 But the chief|20 of him. Now | | priests | the chief | | stirred up | priests and | | the | the elders | | multitude, | persuaded the| | that he | multitudes | | should rather| that they | | release | should ask | | Barabbas unto| for Barabbas,| | them. | and destroy | | |21 Jesus. But | | | the governor | | | answered and | | | said unto | | | them, Whether| | | of the twain | | | will ye that | | | I release | | | unto you? And|18 But they cried|40 They cried out | they said, | out all | therefore | Barabbas. | together, | again, saying, | | saying, Away | Not this man, | | with this man,| but Barabbas. | | and release | Now Barabbas | | unto us | was a robber. | |19 Barabbas: one | | | who for a | | | certain | | | insurrection | | | made in the | | | city, and for | | | murder, was | | | cast into | | | prison. | 1 Then Pilate | | | therefore took | | | Jesus, and 2 scourged him. And the soldiers plaited a crown of thorns, and put 3 it on his head, and arrayed him in a purple garment; and they came unto him, and said, Hail, King of the Jews! and they struck him 4 [6]with their hands. And Pilate went out again, and saith unto them, Behold, I bring him out to you, that ye may know that I find | | | no crime in | | | 5 him. Jesus | | | therefore came | | | out, wearing | | | the crown of | | | thorns and the | | | purple | | | garment. And 12 And Pilate |22 Pilate |20 And Pilate | _Pilate_ saith again | saith unto | spake unto | unto them, answered and | them, | them again, | Behold, the said unto | | desiring to | 6 man! When them, What | What | release Jesus;| therefore the then shall I | then shall I |21 but they | chief priests do unto him | do unto Jesus| shouted, | and the whom ye call | which is | saying, | officers saw the King of | called | Crucify, | him, they 13 the Jews? And| Christ? They | crucify him. | cried out, they cried | all say, |22 And he said | saying, out again, | Let him be | unto them the | Crucify _him_, Crucify him. | crucified. | third time, | crucify _him_. 14 And Pilate | | Why, what evil| Pilate saith said unto |23 And he said, | hath this man | unto them, them, Why, | Why, what | done? I have | Take him what evil | evil hath he | found no cause| yourselves, hath he done?| done? | of death in | and crucify | | him: I will | him: for I | | therefore | find no crime | | chastise him | 7 in him. The | | and release | Jews answered But they | But they | him. | him, We have a cried out | cried out | | law, and by exceedingly, | exceedingly, | | that law he Crucify him. | saying, Let | | ought to die, | him be | | because he | crucified. | | made himself | | | the Son of | | | 8 God. When 9 Pilate therefore heard this saying, he was the more afraid; and he entered into the [3]palace again, and saith unto Jesus, Whence art 10 thou? But Jesus gave him no answer. Pilate therefore saith unto him, Speakest thou not unto me? knowest thou not that I have 11 [7]power to release thee, and have [7]power to crucify thee? Jesus answered him, Thou wouldest have no [7]power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin. 12 Upon this Pilate sought to release him: but the Jews cried out, saying, If thou release this man, thou art not Cæsar's friend: every one that maketh himself a king [8]speaketh against Cæsar. 13 When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgement-seat at a place called The Pavement, but 14 in Hebrew, Gabbatha. Now it was the Preparation of the passover: it was about the sixth hour.[a] And he saith unto the Jews, | | | Behold, your | | |15 King! They | |23 But they were | therefore | | instant with | cried out, | | loud voices, | Away with | | asking that he| _him_, away | | might be | with _him_, | | crucified. | crucify him. | | | Pilate saith | | | unto them, | | | Shall I | | | crucify your | | | King? The | | | chief priests | | | answered, We | | | have no king | | | but Cæsar. |24 So when | And their | | Pilate saw | voices | | that he | prevailed. | | prevailed | | | nothing, but | | | rather that a| | | tumult was | | | arising, he | | | took water, | | | and washed | | | his hands | | | before the | | | multitude | | | [_see Deut. | | | 21:6-9_], | | | saying, I am | | | innocent | | | [2]of the | | | blood of this| | | righteous | | | man: see ye | | |25 _to it_. And | | | all the | | | people | | | answered and | | | said, His | | | blood _be_ on|24 And Pilate | | us, and on | gave sentence | | our | that what they| | children.[b] | asked for | 15 And Pilate, | | should be | wishing to | |25 done. And he | content the | | released him | multitude, |26 Then released| that for | released unto| he unto them | insurrection | them | Barabbas: but| and murder had| Barabbas, and| Jesus he | been cast into| delivered | scourged and | prison, whom |16 Then therefore Jesus, when | delivered to | they asked | he delivered he had | be crucified.| for; but Jesus| him unto them scourged him,| | he delivered | to be to be | | up to their | crucified. crucified. | | will. | [Footnote 1: Or, _a feast_.] [Footnote 2: Some ancient authorities read _of this blood: see ye etc._] [Footnote 3: Gr. _Prætorium_. See Mark 15:16.] [Footnote 4: Or, _palace_.] [Footnote 5: Many ancient authorities insert ver. 17 _Now he must needs release unto them at the feast one_ prisoner. Others add the same words after ver. 19.] [Footnote 6: Or, _with rods_.] [Footnote 7: Or, _authority_.] [Footnote 8: Or, _opposeth Cæsar_.] [Footnote a: It appears that John, who wrote in Asia Minor, long after the destruction of Jerusalem, makes the day begin at midnight, as the Greeks and Romans did. We seem compelled so to understand him in 20:19 (comp. Luke 24:29-39); and in no passage of his Gospel is that view unsuitable. Here then we understand that Pilate passed the sentence about sunrise, which at the Passover, near the vernal equinox, would be 6 o'clock. The intervening three hours might be occupied in preparations, and the Crucifixion occurred at 9 o'clock, viz. the third hour as counted by the Jews (Mark 15:25).] [Footnote b: Pilate, of course, could not escape full legal and moral responsibility for his cowardly surrender to the Sanhedrin to keep his own office. The guilt of the Sanhedrin (both Pharisees and Sadducees unite in the demand for the blood of Jesus) is beyond dispute. It is impossible to make a mere political issue out of it and to lay all the blame on the Sadducees, who feared a revolution. The Pharisees began the attacks against Jesus on theological and ecclesiastical grounds. The Sadducees later joined the conspiracy against Christ. Judas was a mere tool of the Sanhedrin, who had his resentments and grievances to avenge. There is guilt enough for all the plotters in the greatest wrong of the ages.] § 162. THE ROMAN SOLDIERS MOCK[a] JESUS Friday, between 6 and 9 A.M. Mark 15:16-19 |Matt. 27:27-30 | 16 And the soldiers led him away|27 Then the soldiers of the within the court, which is the | governor took Jesus into the [4]Prætorium; and they call | [1]palace, and gathered unto 17 together the whole [2]band. And|28 him the whole [2]band. And they they clothe him with purple, | [3]stripped him, and put on him and plaiting a crown of thorns,|29 a scarlet robe. And they 18 they put it on him; and they | plaited a crown of thorns and began to salute him, Hail, King| put it upon his head, and a 19 of the Jews! And they smote his| reed in his right hand; and head with a reed, and did spit | they kneeled down before him, upon him, and bowing their | and mocked him, saying, Hail, knees worshipped him. |30 King of the Jews! And they spat | upon him, and took the reed and | smote him on the head. [Footnote 1: Gr. _Prætorium_.] [Footnote 2: Or, _cohort_.] [Footnote 3: Some ancient authorities read _clothed him_.] [Footnote 4: Or, _palace_.] [Footnote a: The Sanhedrin likewise had mocked Jesus when they had condemned him to death (§ 155).] § 163. JESUS ON THE WAY TO THE CROSS (_VIA DOLOROSA_) ON GOLGOTHA[a] Before 9 A.M. Friday Mark 15:20-23 |Matt. 27:31-34 |Luke 23:26-33 |John 19:16-17 | | | 20 And when they|31 And when they| |16 They took had mocked | had mocked | | Jesus him, they | him, they | |17 therefore: and took off from| took off from| | he went out, him the | him the robe,| | bearing the purple, and | and put on | | cross for put on him | him his | | himself, his garments.| garments, and| | And they lead| led him away | | him out to | to crucify | | crucify him. | him. | | 21 And they |32 And as they|26 And when | [2]compel one| came out, | they led him | passing by, | they found a | away, they | Simon of | man of | laid hold upon| Cyrene, | Cyrene, Simon| one Simon of | coming from | by name: him | Cyrene, coming| the country, | they | from the | the father of| [1]compelled | country, and | Alexander and| to go _with | laid on him | Rufus, to go | them_, that | the cross, to | _with them_, | he might bear| bear it after | that he might| his cross. | Jesus. | bear his | |27 And there followed him a great cross. | | multitude of the people, and of | | women who bewailed and lamented | |28 him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for 29 yourselves, and for your children. For behold, the days are coming, in which they shall say, Blessed are the barren, and the 30 wombs that never bare, and the breasts that never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the 31 hills, Cover us [_see Hos. 10:8_]. For if they do these things in the green tree, what shall be done in the dry? | |32 And there | | | were also two | | | others, | | | malefactors, | | | led with him | | | to be put to | | | death. | 22 And they |33 And when they|33 And when | unto the place bring him | were come | they came unto| called The unto the | unto a place | the place | place of a place | called | which is | skull, which Golgotha, | Golgotha, | called [3]The | is called in which is, | that is to | skull, | Hebrew being | say, The | | Golgotha: interpreted, | place of a | | The place of |34 skull, they | | 23 a skull. And | gave him wine| | they offered | to drink | | him wine | mingled with | | mingled with | gall [_see | | myrrh: but he| Ps. 69:21_]: | | received it | and when he | | not. | had tasted | | | it, he would | | | not drink. | | [Footnote 1: Gr. _impressed_.] [Footnote 2: Gr. _impress_.] [Footnote 3: According to the Latin, _Calvary_, which has the same meaning.] [Footnote a: Golgotha is the Aramaic word for "skull," and Calvary is the Latin word. The place cannot have been where the so-called "Church of the Holy Sepulchre" stands, far within the walls. There is of late a rapidly growing agreement that it was the northern end of the Temple hill, whose rounded summit (without the city wall), and southern face with holes in the rock, looks at a little distance much like a skull. This place fulfils all the conditions.] § 164. THE FIRST THREE HOURS ON THE CROSS _From nine A.M. till noon on Friday (three sayings of Jesus; the soldiers gambling for the garment of Jesus; the inscription on the Cross; the scoffing of Jesus by the multitude, the Sanhedrin, the soldiers, and even by the two robbers on each side of Christ)_[a] Mark 15:24-32 |Matt. 27:35-44 |Luke 23:33-43 |John 19:18-27 | | | 24 And they |35 And when |33 there they |18 where they crucify him, | they had | crucified | crucified him, and part his | crucified | him, | and with him garments | him, they | and the | two others, on among them, | parted his | malefactors, | either side casting lots | garments | one on the | one, and Jesus upon them, | among them, | right hand | in the midst. what each | casting lots:| and the other| should take |36 and they sat | on the left. | [_see Ps. | and watched |34 [4]And Jesus | 22:18_]. | him there. | said, Father,| | | forgive them;| | | for they know| | | not what they| | | do. |23 The soldiers | | | therefore, when | | | they had | | And | crucified | | parting his | Jesus, took his | | garments | garments, and | | among them, | made four | | they cast | parts, to every | | lots. | soldier a part; | | | and also the | | | [5]coat: now | | | the [5]coat was 24 without seam, woven from the top throughout. They said therefore one to another, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my garments among them, And upon my vesture did they cast lots. [_Ps. 22:18_]. | | | These things 25 And it was | | | therefore the the third | | | soldiers did. hour, and |37 And they set |38 And there was|19 And Pilate they | up over his | also a | wrote a title crucified | head his | superscription| also, and put 26 him. And the | accusation | over him, | it on the superscription| written, THIS| THIS IS THE | cross. And of his | IS JESUS THE | KING OF THE | there was accusation | KING OF THE | JEWS. | written, JESUS was written | JEWS. | | OF NAZARETH, over, THE | | | THE KING OF THE KING OF THE |38 Then are | |20 JEWS. This 27 JEWS. And | there | | title therefore with him they| crucified | | read many of crucify two | with him two | | the Jews: robbers; one | robbers, one | | [7]for the on his right | on the right | | place where hand, and one| hand, and one| | Jesus was on his | on the left. | | crucified was left.[3] | | | nigh to the | | | city: and it | | | was written in 21 Hebrew, _and_ in Latin, _and_ in Greek. The chief priests of the Jews therefore said to Pilate, Write not, The King of the Jews; 22 but, that he said, I am King of the Jews. Pilate answered, What I | | | have written I | | | have written. 29 And they that|39 And they that|35 And the | passed by | passed by | people stood | railed on | railed on | beholding. | him, wagging | him, wagging | | their heads | their heads, | | [_see Ps. |40 and saying, | | 22:7_], and | Thou that | | saying, Ha! | destroyest | | thou that | the | | destroyest | [1]temple, | | the | and buildest | | [1]temple, | it in three | | and buildest | days, save | | it in three | thyself: if | | 30 days, save | thou art the | | thyself, and | Son of God, | | come down | come down | | from the | from the | | 31 cross. In |41 cross. In | And the | like manner | like manner | rulers also | also the | also the | scoffed at | chief priests| chief priests| him, saying, | mocking _him_| mocking | He saved | among | _him_, with | others; let | themselves | the scribes | him save | with the | and elders, | himself, if | scribes said,|42 said, He | this is the | He saved | saved others;| Christ of | others; | [2]himself he| God, his | [2]himself he| cannot save. |36 chosen. And | cannot save. | He is the | the soldiers | 32 Let the | King of | also mocked | Christ, the | Israel; let | him, coming | King of | him now come | to him, | Israel, now | down from the| offering him | come down | cross, and we|37 vinegar, and | from the | will believe | saying, If | cross, that |43 on him. He | thou art the | we may see | trusted on | King of the | and believe. | God [_see Ps.| Jews, save | | 22:8_]; let | thyself. | | him deliver | | | him now, if | | | he desireth | | | him: for he | | | said, I am | | And they | the Son of |39 And one of the malefactors that were |44 God. And the | which were hanged railed on him, crucified | robbers also | saying, Art not thou the Christ? with him | that were |40 save thyself and us. But the reproached | crucified | other answered, and rebuking him him. | with him cast| said, Dost thou not even fear | upon him the | God, seeing thou art in the same | same |41 condemnation? And we indeed | reproach. | justly; for we receive the due | | reward of our deeds: but this | |42 man hath done nothing amiss. And | | he said, Jesus, remember me when | | thou comest [6]in thy kingdom. | |43 And he said unto him, Verily I | | say unto | | | thee, To-day | | | shalt thou be| | | with me in | | | Paradise. | | | |25 But there were | | | standing by the | | | cross of Jesus | | | his mother, and his mother's sister, Mary the _wife_ of Cleopas, and Mary 26 Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, 27 behold, thy son! Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own _home_. [Footnote 1: Or, _sanctuary_.] [Footnote 2: Or, _can he not save himself?_] [Footnote 3: Many ancient authorities insert ver. 28 _And the scripture was fulfilled, which saith, And he was reckoned with transgressors._ See Luke 22:37.] [Footnote 4: Some ancient authorities omit _And Jesus said, Father, forgive them; for they know not what they do._] [Footnote 5: Or, _tunic_.] [Footnote 6: Some ancient authorities read _into thy kingdom_.] [Footnote 7: Or, _for the place of the city where Jesus was crucified was nigh at hand_.] [Footnote a: It is not easy to tell the precise order of the events during this period of three hours, since the Gospels do not present them in the same detail or order. On the whole it has seemed best simply to follow Mark's arrangement as we have done uniformly in the Harmony. Thus the apparent order of the sayings is (1) The Prayer for Christ's enemies in Luke 23:34. (2) The Promise to the Repentant Robber in Luke 23:43. (3) The Charge to the Mother of Jesus and to the Beloved Disciple in John 19:26, 27. These three sayings are with reference to others.] § 165. THE THREE HOURS OF DARKNESS FROM NOON TO THREE P.M. _(Four More Sayings[a] at the Close of the Darkness and the Death of Christ.)_ Mark 15:33-37 |Matt. 27:45-50 |Luke 23:44-46 |John 19:28-30 | | | 33 And when |45 Now from |44 And it was | the sixth | the sixth | now about the| hour was | hour there | sixth hour, | come, there | was darkness | and a | was darkness | over all the | darkness came| over the | [1]land until| over the | whole [1]land| the ninth | whole [1]land| until the |46 hour. And | until the | ninth hour. | about the | ninth hour, | 34 And at the | ninth hour |45 [4]the sun's | ninth hour | Jesus cried | light | Jesus cried | with a loud | failing. | with a loud | voice, | | voice, Eloi, | saying, Eli, | | Eloi, lama | Eli, lama, | | sabachthani? | sabachthani? | | which is, | that is, My | | being | God, my God, | | interpreted, | [2]why hast | | My God, my | thou forsaken| | God, [2]why | me [_see Ps. | | hast thou | 22:1_]? | | forsaken me? | | | 35 And some of |47 And some of | |28 After this them that | them that | | Jesus, knowing stood by, | stood there, | | that all things when they | when they | | are now heard it, | heard it, | | finished, that said, Behold,| said, This | | the scripture he calleth | man calleth | | might be 36 Elijah. And |48 Elijah. And | | accomplished, one ran, and | straightway | | saith, I filling a | one of them | |29 thirst. There sponge full | ran, and took| | was set there a of vinegar, | a sponge, and| | vessel full of put it on a | filled it | | vinegar: so reed, and | with vinegar,| | they put a gave him to | and put it on| | sponge full of drink, | a reed, and | | the vinegar upon saying, Let | gave him to | | hysop, and be; let us |49 drink. And | | brought it to see whether | the rest | | his mouth [_see Elijah cometh| said, Let be;| | Ps. 69:21_]. to take him | let us see | |30 When Jesus down. | whether | | therefore had | Elijah cometh| | received the | to save | | vinegar, |50 him.[3] And | | 37 And Jesus | Jesus cried |46 [5]And when | uttered a | again with a | Jesus had | loud voice, | loud voice, | cried with a | | | loud voice, | | | he said, | he said, It is | | | finished: | | Father, into | | | thy hands I | | | commend my | | | spirit [_see | | | Ps. 31:5_]: | | | and having | and he bowed | and | said this, he| his head, and and gave up | yielded up | gave up the | gave up his the ghost. | his spirit. | ghost. | spirit. [Footnote 1: Or, _earth_.] [Footnote 2: Or, _why didst thou forsake me?_] [Footnote 3: Many ancient authorities add _And another took a spear and pierced his side, and there came out water and blood._ See John 19:34.] [Footnote 4: Gr. _the sun failing_.] [Footnote 5: Or, _And Jesus, crying with a loud voice, said_.] [Footnote a: The probable order of these four sayings coming just before the death of Jesus is (1) The Cry of Desolation, Mark 15:34 = Matt. 27:46. (2) The Cry of Physical Anguish, John 19:28. (3) The Cry of Victory, John 19:30. (4) The Cry of Resignation, Luke 23:46. These four sayings of Jesus are with reference to himself.] § 166. THE PHENOMENA ACCOMPANYING THE DEATH OF CHRIST Mark 15:38-41 |Matt. 27:51-56 |Luke 23:45, 47-49 | | 38 And the veil of |51 And behold, the |45 And the veil of the [2]temple was | veil of the | the [2]temple was rent in twain from | [2]temple was rent | rent in the midst. the top to the | in twain from the | bottom. | top to the bottom; | | and the earth did | | quake; and the rocks| |52 were rent; and the | | tombs were opened; | | and many bodies of | | the saints that had | | fallen asleep were | |53 raised; and coming | | forth out of the | | tombs after his | | resurrection they | | entered into the | | holy city and | | appeared unto many. | 39 And when the |54 Now the centurion, |47 And when the centurion, which | and they that were | centurion saw what stood by over | with him watching | was done, he against him, saw | Jesus, when they saw| glorified God, that he [1]so gave | the earthquake, and | saying, Certainly up the ghost, he | the things that were| this was a said, | done, feared |48 righteous man. And | exceedingly, saying,| all the multitudes Truly this man| Truly this was | that came together was [3]the Son of | [3]the Son of God. | to this sight, 40 God. And there were |55 And many women were | when they beheld also women beholding| there beholding from| the things that from afar: among | afar, which had | were done, | followed Jesus from | returned smiting | Galilee, ministering|49 their breasts. And whom _were_ both |56 unto him: among whom| all his Mary Magdalene, and | was Mary Magdalene, | acquaintance, and Mary the mother of | Mary the mother of | the women that James the [4]less | James and Joses, and| followed with him and of Joses, and | the mother of the | from Galilee, 41 Salome; who, when he| sons of Zebedee. | stood afar off, was in Galilee, | | seeing these followed him, and | | things. ministered unto him;| | and many other women| | which came up with | | him unto Jerusalem. | | [Footnote 1: Many ancient authorities read _so cried out, and gave up the ghost_.] [Footnote 2: Or, _sanctuary_.] [Footnote 3: Or, _a son of God_.] [Footnote 4: Gr. _little_.] § 167. THE BURIAL OF THE BODY OF JESUS IN THE TOMB OF JOSEPH OF ARIMATHEA AFTER PROOF OF HIS DEATH Friday afternoon before 6 P.M. Mark 15:42-46 |Matt. 27:57-60 |Luke 23:50-54 |John 19:31-42 | | | | | |31 The Jews | | | therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high _day_), asked of Pilate that their legs might be broken, and 32 _that_ they might be taken away. The soldiers therefore came, and brake the legs of the first, and of the other which was crucified 33 with him: but when they came to Jesus, and saw that he was dead 34 already, they brake not his legs: howbeit one of the soldiers with a spear pierced his side, and straightway there came out blood and 35 water. And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith true, that ye also may 36 believe. For these things came to pass, that the scripture might be fulfilled [_see Ex. 12:46; Num. 9:12; Ps. 34:20_], A bone of 37 him shall not be [3]broken. And again another scripture saith [_see Zech. 12:10. Deut. 21:22-23; Ex. 34:24_], They shall look on | | | him whom they | | | pierced. 42 And when |57 And when | | even was now | even was | | come, because| come, | | it was the | | | Preparation, | | | that is, the | | | day before | | | the sabbath, | |50 And behold,|38 And after 43 there came | there came a | a man named | these things Joseph of | rich man from| Joseph, who | Joseph of Arimathæa, a | Arimathæa, | was a | Arimathæa, councillor of| named Joseph,| councillor, a| honourable | | good man and | estate, | | a righteous | | |51 (he had not | | | consented to | | | their counsel| | | and deed), _a| | | man_ of | | | Arimathæa, a | | | city of the | who also | who also | Jews, who was| being a himself was | himself was | looking for | disciple of looking for | Jesus' | the kingdom | Jesus, but the kingdom | disciple: |52 of God: this | secretly for of God; and |58 this man went| man went to | fear of the he boldly | to Pilate, | Pilate, and | Jews, asked of went in unto | and asked for| asked for the| Pilate that he Pilate, and | the body of | body of | might take away asked for the| Jesus. | Jesus. | the body of body of | | | Jesus: and 44 Jesus. And | | | Pilate | | | marvelled if | | | he were | | | already dead:| | | and calling | | | unto him the | | | centurion, he| | | asked him | | | whether he | | | [1]had been | | | any while | | | 45 dead. And | | | when he | | | learned it of| | | the | | | centurion, he| Then Pilate | | Pilate gave granted the | commanded it | | _him_ leave. He corpse to | to be given | | came therefore, Joseph. | up. | | and took away | | |39 his body. And | | | there came also | | | Nicodemus, he | | | who at the | | | first came to | | | him by night, | | | bringing a | | | [4]mixture of | | | myrrh and | | | aloes, about a | | | hundred pound 46 And he bought|59 And Joseph |53 And he took |40 _weight_. So a linen | took the | it down, and | they took the cloth, and | body, and | wrapped it in| body of Jesus, taking him | wrapped it in| a linen | and bound it in down, wound | a clean linen| cloth, | linen cloths him in the | cloth, | | with the linen cloth, | | | spices, as the | | | custom of the | | | Jews is to | | |41 bury. Now in | | | the place where | | | he was | | | crucified there | | | was a garden; | | | and in the and laid him |60 and laid it | and laid him | garden a new in a tomb | in his own | in a tomb | tomb wherein which had | new tomb, | that was hewn| was never man been hewn out| which he had | in stone, | yet laid [_see of a rock; | hewn out in | where never | Deut. and he rolled| the rock: and| man had yet | 21:22-23_]. a stone | he rolled a |54 lain. And it |42 There then against the | great stone | was the day | because of the door of the | to the door | of the | Jews' tomb. | of the tomb, | Preparation, | Preparation | and departed.| and the | (for the tomb | | sabbath | was nigh at | | [2]drew on. | hand) they laid | | | Jesus. [Footnote 1: Many ancient authorities read _were already dead_.] [Footnote 2: Gr. _began to dawn_.] [Footnote 3: Or, _crushed_.] [Footnote 4: Some ancient authorities read _roll_.] § 168. THE WATCH OF THE WOMEN BY THE TOMB OF JESUS _The women maintain their watch and rest on the Sabbath (beginning 6 P.M.) while the Pharisees have a guard of Roman soldiers to keep watch over the Roman seal on the tomb._ Friday afternoon till Saturday afternoon Mark 15:47 |Matt. 27:61-66 |Luke 23:55-56 | | 47 And Mary Magdalene |61 And Mary Magdalene |55 And the women, and Mary the | was there, and the | which had come _mother_ of Joses | other Mary, sitting | with him out of beheld where he was | over against the | Galilee, followed laid. | sepulchre. | after, and beheld | | the tomb, and how | | his body was laid. | |56 And they returned, | | and prepared | | spices and | | ointments. | | And on the | | sabbath[a] they | | rested according | | to the commandment |62 Now on the morrow,| [_see Ex. 12:16; | which is _the day_ | 20:8-11; Deut. | after the | 5:12-15_]. | Preparation, the | | chief priests and | 63 the Pharisees were gathered together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After 64 three days I rise again. Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the 65 dead: and the last error will be worse than the first. Pilate said unto them, [1]Ye have a guard: go your way, [2]make it _as_ sure 66 as ye can. So they went, and made the sepulchre sure, sealing the stone, the guard being with them. [Footnote 1: Or, _Take a guard_.] [Footnote 2: Gr. _make it sure, as ye know_.] [Footnote a: Luke (23:54) notes that "the Sabbath drew on" after the burial on Friday afternoon. The Sabbath began at 6 P.M. Then Luke notes that the women rested during the Sabbath (our Friday night and Saturday).] PART XIV THE RESURRECTION, APPEARANCES, AND ASCENSION OF CHRIST _During forty days beginning with Sunday after the death of Christ. Spring of A.D. 30 (or 29). Judea and Galilee.[a] §§ 169-184._ [Footnote a: Of this period we see that he remained at or near Jerusalem for a week. Then he probably left at once for Galilee (Matt. 28:7; Mark 16:7). In the month that followed we cannot fix the exact time of the events that occurred in Galilee, but just at the end of the forty days we find him again in Jerusalem.] § 169. THE VISIT OF THE WOMEN TO THE TOMB OF JESUS _They watch the tomb late on the Sabbath (our Saturday afternoon); and the purchase of spices by them after the Sabbath (after 6 P.M. Saturday) on the first day of the week._ GOLGOTHA AND BETHANY Our late Saturday afternoon and early evening Mark 16:1 |Matt. 28:1 | | 1 Now late on the sabbath | day,[a] as it began to dawn | toward the first _day_ of the | week, came Mary Magdalene and | the other Mary to see the | sepulchre. 1 And when the sabbath was | past, Mary Magdalene, and Mary | the _mother_ of James, and | Salome, bought spices, that | they might come and anoint him.| [Footnote a: This phrase once gave much trouble, but the usage of the vernacular _Koiné_ Greek amply justifies the translation. The visit of the women to inspect the tomb was thus made before the sabbath was over (before 6 P.M. on Saturday). But the same Greek idiom was occasionally used in the sense of "after." See Robertson, Grammar of the Greek New Testament in the Light of Historical Research, p. 645. The distance from Bethany to Golgotha was not more than a sabbath day's journey. The spices could be purchased after sundown either in Bethany or Jerusalem. It must be borne in mind that the Jewish First Day of the Week began at 6 P.M. on our Saturday.] § 170. THE EARTHQUAKE, THE ROLLING AWAY OF THE STONE BY AN ANGEL, AND THE FRIGHT OF THE ROMAN WATCHERS Sunday before sunrise Matt. 28:2-4 2 And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled away the stone, and 3 sat upon it. His appearance was as lightning, and his raiment white 4 as snow: and for fear of him the watchers did quake, and became as dead men. § 171. THE VISIT OF THE WOMEN TO THE TOMB OF JESUS ABOUT SUNRISE SUNDAY MORNING AND THE MESSAGE OF THE ANGELS ABOUT THE EMPTY TOMB Golgotha. Early Sunday morning Mark 16:2-8 |Matt. 28:5-8 |Luke 24:1-8 |John 20:1 | | | 2 And very early| | 1 But on the | 1 Now on the on the first | | first day of | first _day_ day of the | | the week, at | of the week week, they | | early dawn,[a]| cometh Mary come to the | | they came unto| Magdalene tomb when the | | the tomb, | early, while sun was risen.| | bringing the | it was yet 3 And they were | | spices which | dark, unto saying among | | they had | the tomb, themselves, | | 2 prepared. And | and seeth Who shall roll| | they found the| the stone us away the | | stone rolled | taken away stone from the| | away from the | from the door of the | | 3 tomb. And they| tomb. 4 tomb? and | | entered in, | looking up, | | and found not | they see that the | | the body [2]of the Lord Jesus. stone is rolled | | 4 And it came to pass, while back: for it was | | they were 5 exceeding great. And| 5 And the angel | perplexed entering into the | answered and said | thereabout, tomb, they saw a | unto the women, Fear| behold, two men young man sitting on| not ye: for I know | stood by them in the right side, | that ye seek Jesus, | dazzling apparel: arrayed in a white | which hath been | 5 and as they were robe; and they were | 6 crucified. He is not| affrighted, and 6 amazed. And he saith| here; for he is | bowed down their unto them, Be not | risen, even as he | faces to the amazed: ye seek | said. Come, see the | earth, they said Jesus, the Nazarene,| place [1]where the | unto them, Why which hath been | 7 Lord lay. And go | seek ye [3]the crucified: he is | quickly, and tell | living among the risen; he is not | his disciples, He is| 6 dead? [4]He is not here: behold, the | risen from the dead;| here, but is place where they | and lo, he goeth | risen: remember 7 laid him! But go, | before you into | how he spake unto tell his disciples | Galilee; there shall| you when he was and Peter, He goeth | ye see him: lo, I | yet in Galilee, before you into | 8 have told you. And | 7 saying that the Galilee: there shall| they departed | Son of man must be ye see him, as he | quickly from the | delivered up into 8 said unto you. And | tomb with fear and | the hands of they went out, and | great joy, and ran | sinful men, and be fled from the tomb; | to bring his | crucified, and the for trembling and | disciples word. | third day rise astonishment had | | 8 again. And they come upon them: and | | remembered his they said nothing to| | words. any one; for they | | were afraid. | | [Footnote 1: Many ancient authorities read _where he lay_.] [Footnote 2: Some ancient authorities omit _of the Lord Jesus_.] [Footnote 3: Gr. _him that liveth_.] [Footnote 4: Some ancient authorities omit _He is not here, but is risen._] [Footnote a: So he had already risen at early dawn on the first day of the week. He was buried (§ 167) shortly before sunset on Friday, and at sunset the sabbath began. So he lay in the tomb a small part of Friday, all of Saturday, and 10 or 11 hours of Sunday. This corresponds exactly with the seven times repeated statement that he would or did rise "on the third day," which _could not possibly_ mean after 72 hours. The phrase two or three times given, "after three days," naturally denoted for Jews, as for Greeks and Romans, a whole central day and any part of a first and third, thus agreeing with "on the third day." Even the "three days and three nights" of Matt. 12:40 need not, according to known Jewish usage, mean more than we have described. So these expressions _can_ be reconciled with "on the third day," and with the facts as recorded, while "on the third day" _cannot_ mean after 72 hours. See Note 13 at end of the Harmony for full discussion of the question. There is no real appeal from the testimony of Luke, who gives the whole period. Luke states that Jesus was buried just before the sabbath "drew on" (our Friday evening); that the women rested during the sabbath (our Saturday), and that Jesus was already risen early Sunday morning when the women came to the tomb.] § 172. MARY MAGDALENE AND THE OTHER WOMEN REPORT TO THE APOSTLES AND PETER AND JOHN VISIT THE EMPTY TOMB Luke 24:9-12 |John 20:2-10 | 9 and returned [1]from the tomb, | 2 She runneth therefore, and and told all these things to | cometh to Simon Peter, and to the eleven, and to all the | the other disciple, whom Jesus 10 rest. Now they were Mary | loved, and saith unto them, Magdalene, and Joanna, and Mary| They have taken away the Lord the _mother_ of James: and the | out of the tomb, and we know other women with them told | not where they have laid him. these things unto the apostles.| 3 Peter therefore went forth, and 11 And these words appeared in | the other disciple, and they their sight as idle talk; and | 4 went toward the tomb. And they they disbelieved them. | ran both together: and the | other disciple outran Peter, 12 [2]But Peter arose, and ran | 5 and came first to the tomb; and into the tomb; and stooping and| stooping and looking in, he looking in, he seeth the linen | seeth the linen cloths lying; clothes by themselves; and he | 6 yet entered he not in. Simon [3]departed to his home, | Peter therefore also cometh, wondering at that which was | following him, and entered into come to pass. | the tomb; and he beholdeth the | 7 linen cloths lying, and the | napkin, that was upon his head, | not lying with the linen | cloths, but rolled up in a | 8 place by itself. Then entered | in therefore the other disciple | also, which came first to the | tomb, and he saw, and believed. | 9 For as yet they knew not the | scripture, that he must rise |10 again from the dead. So the | disciples went away again unto | their own home. [Footnote 1: Some ancient authorities omit _from the tomb_.] [Footnote 2: Some ancient authorities omit verse 12.] [Footnote 3: Or, _departed, wondering with himself_.] _Five appearances are given as occurring on the day of his resurrection, and five subsequently during the forty days. The five appearances on this day were (1) to Mary Magdalene (John and Mark); (2) to other women (Matthew); (3) to the two going to Emmaus; (4) to Simon Peter (Luke 24:34); (5) to ten apostles and others._ § 173. THE APPEARANCE OF JESUS TO MARY MAGDALENE AND THE MESSAGE TO THE DISCIPLES Jerusalem. The first day of the week (Sunday) Mark 16:9-11 |John 20:11-18 | |11 But Mary was standing without | at the tomb weeping: so, as she | wept, she stooped and looked |12 into the tomb; and she | beholdeth two angels in white | sitting, one at the head, and | one at the feet, where the body |13 of Jesus had lain. And they say | unto her, Woman, why weepest | thou? She saith unto them, | Because they have taken away my | Lord, and I know not where they 9 [1]Now when he was risen |14 have laid him. When she had early on the first day of the | thus said, she turned herself week, he appeared first to Mary| back, and beholdeth Jesus Magdalene, from whom he had | standing, and knew not that it cast out seven [2]devils. |15 was Jesus. Jesus saith unto | her, Woman, why weepest thou? | whom seekest thou? She, | supposing him to be the | gardener, saith unto him, Sir, | if thou hast borne him hence, | tell me where thou hast laid | him, and I will take him away. |16 Jesus saith unto her, Mary. She | turneth herself, and saith unto | him in Hebrew, Rabboni; which |17 is to say, [3]Master. Jesus | saith to her, [4]Touch me not; | for I am not yet ascended unto | the Father: but go unto my | brethren, and say to them, I | ascend unto my Father and your | Father, and my God and your 10 She went and told them that |18 God. Mary Magdalene cometh and had been with him, as they | telleth the disciples, I have mourned and wept. | seen the Lord; and _how that_ | he had said these things unto 11 And they, | her. when they heard that he was | alive, and had been seen of | her, disbelieved. | [Footnote 1: The two oldest Greek manuscripts, and some other authorities, omit from ver. 9 to the end. Some other authorities have a different ending to the Gospel.] [Footnote 2: Gr. _demons_.] [Footnote 3: Or, _Teacher_.] [Footnote 4: Or, _Take hold not on me._] § 174. THE APPEARANCE OF JESUS TO THE OTHER WOMEN Jerusalem. Sunday the first day of the week Matt. 28:9-10 9 And behold, Jesus met them, saying, All hail. And they came and 10 took hold of his feet, and worshipped him. Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me. § 175. SOME OF THE GUARD REPORT TO THE JEWISH RULERS Matt 28:11-15 11 Now while they were going, behold, some of the guard came into the city, and told unto the chief priests all the things that were 12 come to pass. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 saying, Say ye, His disciples came by night, and stole him away 14 while we slept. And if this [1]come to the governor's ears, we 15 will persuade him, and rid you of care. So they took the money, and did as they were taught: and this saying was spread abroad among the Jews, _and continueth_ until this day. [Footnote 1: Or, _come to a hearing before the governor_.] § 176. THE APPEARANCE TO TWO DISCIPLES (CLEOPAS AND ANOTHER) ON THE WAY TO EMMAUS Sunday afternoon Mark 16:12, 13 |Luke 24:13-32 | 12 And after these things he was|13 And behold, two of them were manifested in another form unto| going that very day to a two of them, as they walked, on| village named Emmaus, which was 13 their way into the country. And| threescore furlongs from they went away and told it unto|14 Jerusalem. And they communed the rest: neither believed they| with each other of all these them. |15 things which had happened. And | it came to pass, while they | communed and questioned 16 together, that Jesus himself drew near, and went with them. But 17 their eyes were holden that they should not know him. And he said unto them, [1]What communications are these that ye have one with 18 another, as ye walk? And they stood still, looking sad. And one of them, named Cleopas, answering said unto him, [2]Dost thou alone sojourn in Jerusalem and not know the things which are come to 19 pass there in these days? And he said unto them, What things? And they said unto him, The things concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the 20 people: and how the chief priests and our rulers delivered him up 21 to be condemned to death, and crucified him. But we hoped that it was he which should redeem Israel. Yea and beside all this, it is 22 now the third day since these things came to pass. Moreover certain women of our company amazed us, having been early at the 23 tomb; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was 24 alive. And certain of them that were with us went to the tomb, and 25 found it even so as the women had said: but him they saw not. And he said unto them, O foolish men, and slow of heart to believe 26 [3]in all that the prophets have spoken! Behoved it not the Christ 27 to suffer these things, and to enter into his glory? And beginning from Moses and from all the prophets, he interpreted to them in 28 all the scriptures the things concerning himself. And they drew nigh unto the village, whither they were going: and he made as 29 though he would go further. And they constrained him, saying, Abide with us: for it is toward evening, and the day is now far 30 spent. And he went in to abide with them. And it came to pass, when he had sat down with them to meat, he took the [4]bread, and 31 blessed it, and brake, and gave to them. And their eyes were 32 opened, and they knew him; and he vanished out of their sight. And they said one to another, Was not our heart burning within us, while he spake to us in the way, while he opened to us the scriptures? [Footnote 1: Gr. _What words are these that ye exchange one with another?_] [Footnote 2: Or, _Dost thou sojourn alone in Jerusalem, and knowest thou not the things._] [Footnote 3: Or, _after_.] [Footnote 4: Or, _loaf_.] § 177. THE REPORT OF THE TWO DISCIPLES AND THE NEWS OF THE APPEARANCE TO SIMON PETER Jerusalem. Sunday evening Luke 24:33-35 |1 Cor. 15:5 | 33 And they rose up that very | hour, and returned to | Jerusalem, and found the eleven| 34 gathered together, and them | that were with them, saying, | The Lord is risen indeed, and | 35 hath appeared to Simon. And |5 and that he appeared to Cephas. they rehearsed the things _that| happened_ in the way, and how | he was known of them in the | breaking of the bread. | § 178. THE APPEARANCE TO THE ASTONISHED DISCIPLES (THOMAS ABSENT) WITH A COMMISSION AND THEIR FAILURE TO CONVINCE THOMAS Jerusalem. Sunday evening Mark 16:14 |Luke 24:36-43 |John 20:19-25 | | | |19 When therefore it | | was evening, on | | that day, the | | first _day_ of the | | week, and when the 14 And afterward he |36 And as they spake | doors were shut was manifested unto | these things, he | where the the eleven | himself stood in the| disciples were, themselves as they | midst of them, | for fear of the sat at meat; | [1]and saith unto | Jews, Jesus came | them, Peace _be_ | and stood in the |37 unto you. But they | midst, and saith | were terrified and | unto them, Peace | affrighted, and | _be_ unto you. | supposed that they | | beheld a spirit. | and he upbraided | | them with their | | unbelief and | | hardness of heart, | | because they | | believed not them | | which had seen him | | after he was risen. | | |38 And he said unto | | them, Why are ye | | troubled? and | | wherefore do | | reasonings arise in | |39 your heart? See my |20 And when he had | hands and my feet, | said this, he | that it is I myself:| shewed unto them | handle me, and see; | his hands and his | for a spirit hath | side. | not flesh and bones,| | as ye behold me | |40 having. [2]And when | | he had said this, he| | shewed them his | | hands and his feet. | |41 And while they still| | disbelieved for joy,| | and wondered, he | | said unto them, Have| | ye here anything to | |42 eat? And they gave | | him a piece of a | | broiled fish.[3] And| | he took it, and did | | eat before them. | | | The disciples | | therefore were 21 glad, when they saw the Lord. Jesus therefore said to them again, Peace _be_ unto you: as the Father hath sent me, even so send I 22 you. And when he had said this, he breathed on them, and saith 23 unto them, Receive ye the [4]Holy Ghost: whose soever sins ye forgive, they are forgiven unto them; whose soever _sins_ ye retain, they are retained.[a] 24 But Thomas, one of the twelve, called [5]Didymus, was not with 25 them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe. [Footnote 1: Some ancient authorities omit _and saith unto them, Peace_ be _unto you_.] [Footnote 2: Some ancient authorities omit ver. 40.] [Footnote 3: Many ancient authorities add _and a honeycomb_.] [Footnote 4: Or, _Holy Spirit_.] [Footnote 5: That is, _Twin_.] [Footnote a: Of our Lord's final commissions to the apostles and others (Luke 24:33), this is the first. See a second in § 181, and a third in § 183.] § 179. THE APPEARANCE TO THE DISCIPLES THE NEXT SUNDAY NIGHT AND THE CONVINCING OF THOMAS Jerusalem John 20:26-31 |1 Cor. 15:5 | 26 And after eight days again | 5 [and that he appeared to his disciples were within, and | Cephas;] then to the twelve; Thomas with them. Jesus cometh,| the doors being shut, and stood| 27 in the midst, and said, Peace _be_ unto you. Then saith he to Thomas, Reach hither thy finger, and see my hands; and reach _hither_ thy hand, and put it into my side: and be not faithless, 28 but believing. Thomas answered and said unto him, My Lord and my 29 God. Jesus saith unto him, Because thou hast seen me, [1]thou hast believed: blessed _are_ they that have not seen, and _yet_ have believed. 30 Many other signs therefore did Jesus in the presence of the 31 disciples, which are not written in this book: but these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name. [Footnote 1: Or, _hast thou believed?_] § 180. THE APPEARANCE TO SEVEN DISCIPLES BESIDE THE SEA OF GALILEE.[a] THE MIRACULOUS DRAUGHT OF FISHES John 21 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested _himself_ on 2 this wise. There were together Simon Peter, and Thomas called [1]Didymus, and Nathanael of Cana in Galilee, and the _sons_ of 3 Zebedee, and two other of his disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also come with thee. They went forth, and entered into the boat; and that night they 4 took nothing. But when day was now breaking, Jesus stood on the 5 beach: howbeit the disciples knew not that it was Jesus. Jesus therefore said unto them, Children, have ye aught to eat? They 6 answered him, No. And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefore, and now 7 they were not able to draw it for the multitude of fishes. That disciple therefore whom Jesus loved saith unto Peter, It is the Lord. So when Simon Peter heard that it was the Lord, he girt his 8 coat about him (for he was naked), and cast himself into the sea. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits off), dragging the 9 net _full_ of fishes. So when they got out upon the land, they see [2]a fire of coals there, and [3]fish laid thereon, and [4]bread. 10 Jesus saith unto them, Bring of the fish which ye have now taken. 11 Simon Peter therefore went [5]up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there 12 were so many, the net was not rent. Jesus saith unto them, Come _and_ break your fast. And none of the disciples durst inquire of 13 him, Who art thou? knowing that it was the Lord. Jesus cometh, and 14 taketh the [6]bread, and giveth them, and the fish likewise. This is now the third time that Jesus was manifested to the disciples, after he was risen from the dead. 15 So when they had broken their fast, Jesus saith to Simon Peter, Simon, _son_ of [7]John, [8]lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I [9]love thee. He 16 saith unto him, Feed my lambs. He saith to him again a second time, Simon, _son_ of [7]John, [8]lovest thou me? He saith unto him, Yea, Lord; thou knowest that I [9]love thee. He saith unto 17 him, Tend my sheep. He saith unto him the third time, Simon, _son_ of [7]John, [9]lovest thou me? Peter was grieved because he said unto him the third time, [9]Lovest thou me? And he said unto him, Lord, thou knowest all things; thou [10]knowest that I [9]love 18 thee. Jesus saith unto him, Feed my sheep. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and 19 carry thee whither thou wouldest not. Now this he spake, signifying by what manner of death he should glorify God. And when 20 he had spoken this, he saith unto him, Follow me. Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned back on his breast at the supper, and said, Lord, who is he 21 that betrayeth thee? Peter therefore seeing him saith to Jesus, 22 Lord, [11]and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what _is that_ to thee? follow 23 thou me. This saying therefore went forth among the brethren, that that disciple should not die: yet Jesus said not unto him, that he should not die; but, If I will that he tarry till I come, what _is that_ to thee? 24 This is the disciple which beareth witness of these things, and wrote these things: and we know that his witness is true. 25 And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself would not contain the books that should be written. [Footnote 1: That is, _Twin_.] [Footnote 2: Gr. _a fire of charcoal_.] [Footnote 3: Or, _a fish_.] [Footnote 4: Or, _a loaf_.] [Footnote 5: Or, _aboard_.] [Footnote 6: Or, _loaf_.] [Footnote 7: Gr. _Joanes_. See ch. 1:42.] [Footnotes 8, 9: _Love_ in these places represents two different Greek words.] [Footnote 10: Or, _perceivest_.] [Footnote 11: Gr. _and this man, what?_] [Footnote a: The precise date of this seventh appearance is not known except that it was after that on the Resurrection Day and before the Ascension.] § 181. THE APPEARANCE TO ABOVE FIVE HUNDRED[a] ON AN APPOINTED MOUNTAIN IN GALILEE, AND A COMMISSION GIVEN Mark 16:15-18 |Matt. 28:16-20 |1 Cor. 15:6 | | |16 But the eleven | | disciples went into | | Galilee, unto the | | mountain where | | Jesus had appointed | 6 then he appeared |17 them. And when they | to above five | saw him, they | hundred brethren | worshipped _him_: | at once, of whom | but some doubted. | the greater part |18 And Jesus came to | remain until now, | them and spake unto | but some are | them, saying, All | fallen asleep; | authority hath been | | given unto me in | | heaven and on earth.| 15 And he said unto | | them, Go ye into all|19 Go ye therefore, and| the world, and | make disciples of | preach the gospel to| all the nations, | the whole creation. | baptizing them into | | the name of the | | Father and of the | | Son and of the Holy | |20 Ghost: teaching them| | to observe all | | things whatsoever I | | commanded you: | 16 He that believeth | | and is baptized | | shall be saved; but | | he that disbelieveth| | shall be condemned. | | 17 And these signs | | shall follow them | | that believe: in my | | name shall they cast| | out [3]devils; they | | shall speak with | | 18 [4]new tongues; they| | shall take up | | serpents, and if | | they drink any | | deadly thing, it | | shall in no wise | | hurt them; they | | shall lay hands on | | the sick, and they | | shall recover. | | | and lo, I am with | | you [1]alway, even | | unto [2]the end of | | the world. | [Footnote 1: Gr. _all the days_.] [Footnote 2: Or, _the consummation of the age_.] [Footnote 3: Gr. _demons_.] [Footnote 4: Some ancient authorities omit _new_.] [Footnote a: The meeting attended by so large a number as stated by Paul was most probably that which Jesus had appointed (Matt. 28:16), and it could be held on an appointed mountain without attracting the attention of unbelievers.--The Commission in Mark may perhaps be reckoned the same as Matthew's here. A third Commission is given by Luke in § 183. This is what is called by many the Great Commission.] § 182. THE APPEARANCE TO JAMES THE BROTHER OF JESUS 1 Cor. 15:7 7 Then he appeared to James; then to all the apostles. § 183. THE APPEARANCE TO THE DISCIPLES WITH ANOTHER COMMISSION Jerusalem Luke 24:44-49 |Acts 1:3-8 | 44 And he said unto them, These | 3 to whom he also [3]shewed are my words which I spake unto| himself alive after his passion you, while I was yet with you, | by many proofs, appearing unto how that all things must needs | them by the space of forty be fulfilled, which are written| days, and speaking the things in the law of Moses, and the | concerning the kingdom of God: prophets, and the psalms, | 4 and, [4]being assembled together 45 concerning me. Then opened he | with them, he charged them not their mind, that they might | to depart from Jerusalem, but 46 understand the scriptures; and | to wait for the promise of the he said unto them, Thus it is | Father, which, _said he_, ye written [_see Hos. 6:2_], that | 5 heard from me: for John indeed the Christ should suffer, and | baptized with water; but ye rise again from the dead the | shall be baptized [5]with the 47 third day; and that repentance | Holy Ghost not many days hence. [1]and remission of sins should| 6 They therefore, when they were be preached in his name unto | come together, asked him, all the [2]nations, beginning | saying, Lord, dost thou at this 48 from Jerusalem. Ye are | time restore the kingdom to 49 witnesses of these things. And | 7 Israel? And he said unto them, behold, I send forth the | It is not for you to know times promise of my Father upon you: | or seasons, which the Father but tarry ye in the city, until| hath [6]set within his own ye be clothed with power from | 8 authority. But ye shall receive on high. | power, when the Holy Ghost is | come upon you: and ye shall be | my witnesses both in Jerusalem, | and in all Judea and Samaria, | and unto the uttermost part of | the earth. [Footnote 1: Some ancient authorities read _unto_.] [Footnote 2: Or, _nations. Beginning from Jerusalem, ye are witnesses._] [Footnote 3: Gr. _presented_.] [Footnote 4: Or, _eating with them_.] [Footnote 5: Or, _in_.] [Footnote 6: Or, _appointed by_.] § 184. THE LAST APPEARANCE AND THE ASCENSION On Olivet between Jerusalem and Bethany Mark 16:19, 20 |Luke 24:50-53 |Acts 1:9-12 | | |50 And he led them | | out until _they | | were_ over against | | Bethany: and he | | lifted up his hands,| | and blessed them. | 19 So then the Lord |51 And it came to pass,| Jesus, after he had | while he blessed | 9 And when he had spoken unto them, | them, he parted from| said these things, was received up into| them, [1]and was | as they were heaven, | carried up into | looking, he was | heaven. | taken up; and a | | cloud received him | | out of their | | sight. and sat down| | at the right hand of| |10 And while they God. | | were looking | | stedfastly into | | heaven as he went, | | behold two men | | stood by them in | | white apparel; | |11 which also said, | | Ye men of Galilee, | | why stand ye | | looking into | | heaven? this | | Jesus, which was | | received up from | | you into heaven, | | shall so come in | | like manner as ye | | beheld him going | | into heaven. |52 And they | | [2]worshipped him, | | and returned to |12 Then returned | Jerusalem with great| they unto |53 joy: and were | Jerusalem. | continually in the | 20 And they went | temple, blessing | forth, and preached | God. | everywhere, the Lord| | working with them, | | and confirming the | | word by the signs | | that followed. Amen.| | [Footnote 1: Some ancient authorities omit _and was carried up into heaven_.] [Footnote 2: Some ancient authorities omit _worshipped him, and_.] EXPLANATORY NOTES ON POINTS OF SPECIAL DIFFICULTY IN THE HARMONY _1. About Harmonies of the Gospels_ We do not know how soon an effort was made to combine in one book the several portrayals of the life of Jesus. Luke in his Gospel (1:1-4) makes a selection of the material and incorporates data from different sources, but with the stamp of his own arrangement and style. He followed, in the main, the order of Mark's Gospel, as is easily seen. But this method is not what is meant by a harmony of the Gospels, for the result is a selection from all sorts of material (oral and written), monographs and longer treatises. The first known harmony is Tatian's Diatessaron (_dia tessaron_, by four) in the second century (about 160 A.D.) in the Syriac tongue. It was long lost, but an Arabic translation has been found and an English rendering appeared in 1894 by J. Hamlyn Hill. It is plain that Tatian has blended into one narrative our Four Gospels with a certain amount of freedom as is shown by Hobson's _The Diatessaron of Tatian and the Synoptic Problem_ (1904). There have been modern attempts also to combine into one story the records of the Four Gospels. There is a superficial advantage in such an effort in the freedom from variations in the accounts, but the loss is too great for such an arbitrary gain. The word harmony calls for such an arrangement, but it is not the method of the best modern harmonies which preserve the differences in material and style just as they are in the Four Gospels. In the third century Ammonius arranged the Gospels in four parallel columns (the _Sections_ of Ammonius). This was an attempt to give a conspectus of the material in the Gospels side by side. In the fourth century Eusebius with his _Canons_ and _Sections_ enabled the reader to see at a glance the parallel passages in the Gospels. The ancients took a keen interest in this form of study of the Gospels, as Augustine shows. Of modern harmonies that by Edward Robinson has had the most influence. The edition in English appeared in 1845, that in Greek in 1846. Riddle revised Robinson's Harmony in 1889. There were many others that employed the Authorized Version, like Clark's, and that divided the life of Christ according to the feasts. Broadus (June, 1893) followed Waddy (1887) in the use of the Canterbury Revision, but was the first to break away from the division by feasts and to show the historical development in the life of Jesus. Stevens and Burton followed (December, 1893) Broadus within six months and, like him, used the Canterbury Revision and had an independent division of the life of Christ to show the historical unfolding of the events. These two harmonies have held the field for nearly thirty years for students of the English Gospels. In 1903 Kerr issued one in the American Standard Version and James one in the Canterbury Revision (1901). Harmonies of the Gospels in the Greek continued to appear, like Tischendorf's (1851, new edition 1891), Wright's _A Synopsis of the Gospels in Greek_ (1903), Huck's _Synopse der drei ersten Evangelien_ (1892, English translation in 1907), Campbell's _First Three Gospels in Greek_ (1899), _A Harmony of the Synoptic Gospels in Greek_ by Burton and Goodspeed (1920). The progress in synoptic criticism emphasized the difference in subject matter and style between the Synoptic Gospels and the Fourth Gospel as appears in the works of Huck, Campbell, and Burton and Goodspeed that give only the Synoptic Gospels. Burton and Goodspeed have also an English work, _A Harmony of the Synoptic Gospels for Historical and Critical Study_ (1917). In 1917 Sharman (_Records of the Life of Jesus_) gives first a harmony of the Synoptic Gospels with references to the Fourth Gospel and then an outline of the Fourth Gospel with references to the Synoptic Gospels. Once more in 1919 Van Kirk produced _The Source Book of the Life of Christ_ which is only a partial harmony, for the parables and speeches of Jesus are only referred to, not quoted. But he endeavored to show the results of Gospel criticism in the text of the book. There is much useful material here for a harmony, but it is not a real harmony that can be used for the full story of the life of Jesus. Van Kirk, however, is the first writer to place Mark in the first column instead of Matthew. I had already done it in my outline before I saw Van Kirk's book, but his was published first. It is an immense improvement to put Mark first. The student thus sees that the arrangement of the material is not arbitrary and whimsical, but orderly and natural. Both Matthew and Luke follow Mark's order except in the first part of Matthew where he is topical in the main. John supplements the Synoptic Gospels, particularly in the Judean (Jerusalem) Ministry. Slowly, therefore, progress has been made in the harmonies of the Gospels. But the modern student is able to reproduce the life and words of Jesus as has not been possible since the first century. It is a fourfold portrait of Christ that we get, but the whole is infinitely richer than the picture given by any one of the Four Gospels. The present Harmony aims to put the student in touch with the results of modern scholarly research and to focus attention on the actual story in the Gospels themselves. One may have his own opinion of the Fourth Gospel, but it is needed in a harmony for completeness. _2. Synoptic Criticism_ The criticism of the synoptic gospels has been able to reach a broad general conclusion that is likely to stand the test of time. The reason for this happy solution lies in the fact that the processes and results can be tested. It is not mere subjective speculation. Any one who knows how to weigh evidence can compare Mark, Matthew, and Luke in the English, and still better in the Greek. The pages of the present harmony offer proof enough. It is plain as a pikestaff that both our Matthew and Luke used practically all of Mark and followed his general order of events. For this reason Mark has been placed first on the pages where this Gospel appears at all. But another thing is equally clear and that is that both Matthew and Luke had another source in common because they each give practically identical matter for much that is not in Mark at all. This second common source for Matthew and Luke has been called Logia because it is chiefly discourses. It is sometimes referred to as "Q", the first letter of the German word _Quelle_ (source). Unfortunately we do not have the whole of the Logia (Q) before us as in the case of Mark, though we probably do not possess the original ending of Mark in 16:9-20. But we can at least reproduce what is preserved. Still, just as sometimes either Matthew or Luke made use of Mark, so in the case of the Logia that is probably true. Hence we cannot tell the precise limits of the Logia. Besides, a small part of Mark is not employed by either Matthew or Luke and that may be true of the Logia. But the fact of these two sources for Matthew and Luke seems to be proven. But there are various other points to be observed. One is that both Matthew and Luke may have had various other sources. Luke tells us (Luke 1:1-4) that he made use of "many" such sources, both oral and written. And a large part of Luke does not appear in the other gospels or at least similar events and sayings occur in different environments and times. Hence our solid conclusion must allow freedom and flexibility to the writers in various ways. We can see for ourselves how Matthew and Luke handled both Mark and the Logia, each in his own way and with individual touches of style and purpose. One other matter calls for attention. Papias is quoted by Eusebius as saying that Matthew wrote in Hebrew (or Aramaic) whereas our present Matthew is in Greek. It is now commonly held that the real Matthew (Levi) wrote the Logia first in Aramaic and that either he or some one else used that with Mark and other sources for our present Gospel of Matthew. It should be added also that there is a considerable body of evidence for the view that Mark wrote under the influence of Simon Peter and preserves the vividness and freshness of Peter's own style as an eyewitness. One other result has come. It is increasingly admitted that the Logia was very early, before 50 A.D., and Mark likewise if Luke wrote the Acts while Paul was still alive. Luke's Gospel comes (Acts 1:1) before the Acts. The date of Acts is still in dispute, but the early date (about A.D. 63) is gaining support constantly. The upshot of these centuries of synoptic criticism has brought into sharp outline the facts that now stand out with reasonable clearness. There are many points in dispute still, but we at least know how the synoptic gospels were written, and are reasonably certain of the dates and the authors. There are many good books on the subject, like Hawkin's _Horae Synopticae_ (second edition), Sanday's _Oxford Studies in the Synoptic Problem_, Harnack's _Sayings of Jesus_ and his _Date of the Synoptic Gospels and Acts_. My own views appear in my _Commentary on Matthew_ (Bible for Home and School), _Studies in Mark's Gospel_, and _Luke the Historian in the Light of Research_. _3. The Authorship of the Fourth Gospel_ It has come to pass that one has to defend the use of the Fourth Gospel on a par with the Synoptic Gospels. The Johannine problem is an old one and a difficult one. It cannot be said that modern scholarship has come to a clear result here, as is true of the Synoptic Gospels. As a matter of fact, the battle still rages vigorously. There are powerful arguments on both sides. A mere sketch of the real situation is all that can be attempted here. The Gospel and the Epistles are in the same style and can be confidently affirmed to be by the same author. The Apocalypse has some striking peculiarities of its own. There are likenesses in vocabulary and idiom beyond a doubt of a subtle nature, but the grammatical irregularities in the Book of Revelation have long been a puzzle to those who hold to the Johannine authorship. A full discussion of these grammatical details can be found in the leading commentaries on the Apocalypse. A brief survey is given in my _Grammar of the Greek New Testament in the Light of Historical Research_. The facts are undisputed and have a most interesting parallel in the papyri fragments of some of the less educated writers of the _Koiné_ as one can see for himself in Milligan's _Greek Papyri_ or in any other collection. There are two solutions of the problem with two alternatives in each instance. There are those who roundly assert that the same man could not have written both the Gospel and the Apocalypse. Some of these affirm that the Apostle John wrote the Apocalypse but not the Gospel. Certainly a "John" wrote the Revelation or claimed it at any rate. Others of this group hold that an inferential Presbyter John (not "the elder" in 2 and 3 John) supposed to be meant by Papias wrote the Apocalypse while some one else wrote the Gospel whether the Apostle John or not. But a considerable body of scholars still hold that the same man wrote both the Gospel and the Apocalypse, but a different explanation is offered by two groups. One class of writers affirm that John wrote the Apocalypse first before he had come to be at home in the Greek idiom as we see it in the Gospel and the Epistles. We know that John and Peter were fishermen and were not considered men of literary training by the Sanhedrin (Acts 4:14). This explanation is sufficient but for the further fact that the early date of the Apocalypse (about 70 A.D.) is not now so generally held to be true. The later or Domitianic date as given by Irenæus seems pretty clearly to be correct. So the other group suggest that the books may belong substantially to the same period (the Domitianic date) and that the explanation of the grammatical infelicities in the Apocalypse may be due to the fact that John being on the Isle of Patmos when he wrote did not have the benefit of friends in Ephesus who apparently read the Gospel (John 21:24-25). Besides, the excited state of John's mind because of the visions may have added to the number of the solecisms in the Apocalypse. This view I personally hold as probable. The unity of both Gospel and Apocalypse is denied by some. So the matter stands as between the Gospel and the Apocalypse. But the Fourth Gospel has difficulties of its own. These relate in part to the book in itself. It is true there is a great similarity in language and style between the narrative parts of the book and the discourses of Jesus. It is affirmed that the writer has colored the speeches of Jesus with his own style or even made up the dialogues so that they are without historical value or at least on a much lower plane than the Synoptic Gospels as objective history. There is something in this point, but one must remember that the Synoptic Gospels vary in their manner of reporting the speeches of Jesus and aim to give the substance rather than the precise words of the Master in all instances. It is at most a matter of degree. There is a Johannine type of thought and phrase beyond a doubt, but curiously enough we have a paragraph in Matthew 11:24-31 and Luke 10:21-23 that is precisely like the Johannine specimens, written long before the Fourth Gospel. One must remember the versatility of Jesus, who could not be retained in any one style or mold. But there are those who admit the Johannine authorship of the Gospel and yet who refuse to put it on the same plane as the Synoptic Gospels. Every one must decide for himself on this point. For myself I see too much of Christ in the Fourth Gospel in the most realistic and dramatic form to be mere invention. We can enlarge our conception of Christ to make room for the Fourth Gospel. But even so it is urged that the Beloved Disciple cannot be the Apostle John. If not, then the Fourth Gospel ignores the Apostle John,--a very curious situation. It is a long story for which one must go to the able books in defense of the Johannine authorship by Ezra Abbott, James Drummond, W. Sanday, Luthardt, Watkins and many others. The ablest modern attacks are made by Bacon and Wendt and Schmiedel. My own view is given in my _The Divinity of Christ in the Gospel of John_. _4. The Jesus of History_ It is not long since the cry of "Back to Christ" was raised and away from Paul and John. Soon this cry was changed to an appeal to the Jesus of History in opposition to the Christ of Theology. So we had the "Jesus or Christ" controversy (see the Hibbert Journal Supplement for 1909). It was gravely affirmed by some that Paul had created the Christ of Christianity and had permanently altered the simple program of Jesus for a social Kingdom and had turned it into a great ecclesiastical system with speculative Christological interpretations quite beyond the range of the vision of the Jesus of the Synoptic Gospels. It was admitted that the Fourth Gospel, the Apocalypse, and the Epistles all gave the Pauline view. To the Synoptic Gospels, therefore, we all went. But the Christ of Paul and of John is in the Synoptic Gospels. In all essentials the picture is the same in Luke as in John and Paul. The shading is different, but Jesus in Luke is the Son of God as well as the Son of Man (see my _Luke the Historian in the Light of Research_). It was admitted that Matthew gives the picture of Jesus as the Jewish Messiah. Mark reflects Peter's conception of Jesus and gives Jesus as Lord and Christ (see my _Studies in Mark's Gospel_). And Q (the Logia), the earliest document that we have for the life of Christ and almost contemporary with the time of Christ, gives the same essential features of Jesus as the Son of Man and Son of God (see my article _The Christ of the Logia_ in the Contemporary Review for August, 1919). The sober results of modern critical research show the same figure in the very earliest documents that we possess (Q and Mark's Gospel). The Christ of Paul and of John walks as the Jesus of History in the Synoptic Gospels. We do know the earthly life of Jesus much more distinctly and the research of centuries has had a blessed outcome in the enrichment of our knowledge. Matthew and Luke are the first critics of the sources for the life of Jesus. We see how they made use of Mark, the Logia, and other documents. The Fourth Gospel comes last with knowledge of the Synoptic Gospels. There are, to be sure, a few men who even deny that Jesus ever lived at all. That was the next step; but this absurdity has met complete refutation. The Christ of faith is the Christ of fact. There is no getting away from the fact of Christ, the chief fact of all the ages, the centre of all history, the hope of the ages. Jesus Christ we can still call him, our Lord and Saviour, and he never made such an appeal to men as he does today in the full blaze of modern historical research. Men are just beginning to take his words to heart in all the spheres of human life. The one hope of a new world of righteousness lies precisely in the program of Jesus Christ for the life of the individual in his private affairs, in his family relations, in his business and social dealings, in his political ideals and conduct. And nations must also follow the leadership of Jesus the supreme Teacher of the race. The purpose of a harmony is not to teach theology, but to make available for men of any faith the facts in the Gospels concerning Jesus of Nazareth. Each interprets these facts and teachings as he sees the light. We can all acknowledge our debt to modern scholarship for the tremendous contributions made to a richer understanding of the environment into which Jesus came and to a juster appreciation of the real significance of his person and his message. The Gospels are still the most fascinating books in the world for sheer simplicity and beauty. One can first trace the picture of Jesus in the Logia, then in Mark, in Matthew, in Luke, in John. To these he can add the pictures of Christ in the Acts, the Epistles, the Apocalypse. _6. The Two Genealogies of Christ_ Sceptics of all ages, from Porphyry and Celsus to Strauss, have urged the impossibility of reconciling the difficulties in the two accounts of the descent of Jesus. Even Alford says it is impossible to reconcile them. But certainly several possible explanations have been suggested. The chief difficulties will be discussed. 1. In Matthew's list several discrepancies are pointed out. _(a)_ It is objected that Matthew is mistaken in making three sets of fourteen each. There are only forty-one names, and this would leave one set with only thirteen. But does Matthew say he has mentioned forty-two names? He does say (1:17) that there are three sets of fourteen and divides them for us himself: "So all the generations from Abraham unto David are fourteen generations; and from David unto the carrying away to Babylon fourteen generations; and from the carrying away to Babylon unto the Christ fourteen generations." The points of division are David and the captivity; in the one case a man, in the other an event. He counts David in each of the first two sets, although Jechoniah is counted only once. David was the connecting link between the patriarchal line and the royal line. But he does not say "from David to Jechoniah," but "from David to the carrying away unto Babylon," and Josiah is the last name he counts before that event. And so the first name after this same event is Jechoniah. Thus Matthew deliberately counts David in two places to give symmetry to the division, which made an easy help to the memory. _(b)_ The omissions in Matthew's list have occasioned some trouble. These omissions are after Joram, the names of Ahaziah, Joash, Amaziah, and after Josiah, these of Jehoiakim and Eliakim (2 Kings 8:24; 1 Chron. 3:11; 2 Chron. 22:1, 11; 24:27; 2 Kings 23:34; 24:6). But such omissions were very common in the Old Testament genealogies. See 2 Chron. 22:9. Here "son of Jehoshaphat" means "grandson of Jehoshaphat." So in Matt. 1:1 Jesus is called the son of David, the son of Abraham. A direct line of descent is all that it is designed to express. This is all that the term "begat" necessarily means here. It is a real descent. Whatever omissions were made for various reasons, would not invalidate the line. The fact that Ahaziah, Joash, and Amaziah were the sons of Ahab and Jezebel would be sufficient ground for omitting them. _(c)_ Matthew mentions four women in his list, which is contrary to Jewish custom, viz. Tamar, Rahab, Ruth, and the wife of Uriah. But neither one is counted in the lists of fourteen, and each one has something remarkable in her case (Broadus, Comm. on Matt. _in loco_). Three were guilty of gross sin, and one, Ruth, was of Gentile origin and deserved mention for that reason. This circumstance would seem to indicate that Matthew did not simply copy the genealogical history of Joseph. He did this, omitting what suited his purpose and adding likewise remarks of his own. His record is thus reliable and yet made a part of his own story. 2. A comparison of the lists of Matthew and Luke. If no list had been given by Luke, no further explanations would be necessary. But Luke not only gives a list, but one radically different from Matthew's, and in inverse order. Matthew begins with Abraham and comes to Jesus; Luke begins with Jesus and concludes with Adam [the son of God]. Several explanations are offered to remove the apparent contradiction. _(a)_ As early as Julius Africanus it was suggested that the two lines had united in accordance with the law of Levirate marriage. By this theory, Heli and Jacob being stepbrothers, Jacob married Heli's widow and was the real father of Joseph. Thus both genealogies would be the descent of Joseph, one the real, the other the legal. This theory is ably advocated by McClellan, pp. 416 ff., and Waddy, p. xvii. It is argued that Jechoniah's children were born in captivity and so, being slaves, lost both his royal dignity and his legal status. Stress is laid upon the word "begat" to show that Matthew's descent must be the natural pedigree of Joseph, and upon the use of the expression "son (as was supposed) of Joseph." Hence both Joseph's real and legal standing are shown, for by Luke's account he had an undisputed legal title to descend from David. This is certainly possible, although it rests on the hypothesis of the Levirate marriage. _(b)_ Lord Arthur Hervey, in his volume on the Genealogies of Our Lord, and in Smith's Dictionary, argues that Matthew gives Joseph's legal descent as successor to the throne of David. According to this theory Solomon's line failed in Jechoniah (Jer. 22:30) and Shealtiel of Matthew's line took his place. Luke's account, on the other hand, gives Joseph's real parentage. Matthew's Matthan and Luke's Mattathias are identified as one, and the law of Levirate marriage comes into service with Jacob and Heli. This explanation has received favor with such writers as Mill, Alford, Wordsworth, Ellicott, Westcott, Fairbairn. McNeile (on Matthew) considers this the "only possible" view. The chief objection seems to be the most natural meaning of "begat," implying direct descent, and the necessity for two suppositions, one about Shealtiel and another about Jacob and Heli. It is even fairly probable that the Shealtiel and Zerubbabel of Matthew and Luke are different persons. _(c)_ The third and most plausible solution yet suggested makes Matthew give the real descent of Joseph, and Luke the real descent of Mary. Several arguments of more or less weight can be adduced for this hypothesis. (1) The most natural meaning of "begat" in Matthew is preserved. Jesus goes through David's royal line and so fulfils prophecy. It is not elsewhere stated that Mary was of Davidic descent, although presumptive evidence exists in the language of the angel (Luke 1:32) and the enrollment of Mary (Luke 2:5). So Robinson (Revised edition). (2) The use of Joseph without the article, while it is used with every other name in the list. "The absence of the article puts the name outside of the genealogical series properly so-called."--Godet. This would seem to indicate that Joseph belonged to the parenthesis, "as was supposed." It would read thus, "being son (as was supposed of Joseph) of Heli." Luke had already clearly stated the manner of Christ's birth, so that no one would think he was the son of Joseph. Jesus would thus be Heli's grandson, an allowable meaning of "son." See Andrews' (new edition) _Life of Our Lord_, p. 63. (3) It would seem proper that Matthew should give the _legal_ descent of Jesus, since he wrote chiefly for Jews. This, of course, could only be through Joseph. (4) And it would seem equally fitting that Luke should give the _real_ genealogy of Jesus, since he was writing for all. And this could come only through Mary. If it is objected that a woman's genealogy is never given, it may be replied that women are mentioned for special reasons in Matthew's list, though not counted, and that Mary's name is not mentioned in this list. The genealogy goes back to her father either by skipping her as suggested above and making son mean the grandson of Heli, or by allowing Joseph to stand in her place in the list, as he would have to do anyhow. On the whole, then, this theory seems the most plausible and pleasing. So practically Luther, Bengel, Olshausen, Lightfoot, Wieseler, Robinson, Alexander, Godet, Weiss, Andrews (new edition, p. 65), Broadus, and many recent writers. But Bacon (Genealogy of Jesus Christ, Hastings D. B. and Am. J. of Theol. Jan., 1911) says that nearly all writers of authority abandon any effort to reconcile the two pedigrees of Jesus save as the effort of Christians to give "His Davidic sonship rather than His actual descent." See Machen's survey of negative criticism, on the subject in Princeton Theol. Review (Jan., 1906). Barnard (Hastings D. C. G.) admits two independent accounts, but sees no solution, but Sweet (Int. St. Bible Encyl.) accepts the view that Matthew gives the real genealogy of Joseph and Luke that of Mary. Plummer (Comm. on Luke) thinks it incredible that Mary's genealogy should be given by Luke. _6. The Probable Time of the Saviour's Birth_ Every one now understands that the accepted date of our Lord's birth is wrong by several years. The estimates of the true date vary all the way from one to seven years B.C. There are various data that fix the year with more or less certainty, but none of them with absolute precision. They do, however, agree in marking pretty clearly a narrow limit for this notable occurrence, B.C. 6 or 5. 1. The death of Herod the Great is relied on with most certainty to fix the year of Christ's birth. The rule of Archelaus and Antipas demands B.C. 4. Josephus mentions an eclipse of the moon which occurred shortly before he died. Ant. XVII, 6, 4. This eclipse is the only one alluded to by Josephus, and fixes with absolute certainty the time after which the birth of Jesus could not have occurred, since, according to Matt. 2:1-6, Jesus was born while Herod was still living. The question to be determined would be the year of this eclipse. Astronomical calculations name an eclipse of the moon March 12 and 13, in the year of Rome 750, and no eclipse occurred the following year that was visible in Palestine. Josephus (Ant. XVII, 8, 1), says that Herod died thirty-seven years after he was declared king by the Romans. In 714 he was proclaimed king, and this would bring his death counting from Nisan to Nisan, as Josephus usually does, "in the year from 1st Nisan 750 to 1st Nisan 751, according to Jewish computation, at the age of seventy" (Andrews). Herod died shortly before the Passover of 750, then, according to the eclipse and the length of his reign. Caspari contends for January 24, 753, as the date of Herod's death, because there was a total eclipse of the moon January 10. So he puts his death fourteen days later. Mr. Page (_New Light from Old Eclipses_) argues for the eclipse that occurred July 17, 752, as the one preceding Herod's death. He thinks that this makes unnecessary the subtraction of two years from the reign of Tiberius on the theory that Tiberius was contemporary ruler with Augustus for two years. But he finds difficulty in lengthening Herod's reign so long, and his theory has gained no great acceptance as yet. Our present era makes the birth of Christ in the year of Rome 754, and is due to the Abbot Dionysius Exiguus in the Sixth Century. Hence it is clear that if Herod died in the early spring of 750, Jesus must have been born _at least_ four years before 754, the common era, and likely in the year 749. 2. It has been inferred by some that Jesus was at least two or three years old when Herod slaughtered the infants in Bethlehem, Matt. 2:16. Thus the year would be put two years further back to the end of 747 or beginning of 748. But this is not demanded by the "two years" of Matthew, for Herod would naturally extend the limit so as to be sure to include the child in the number slain, and a child just entering the second year would be called "two years" old by Jewish custom. No more definite note of time comes from this circumstance, save that the massacre probably took place some months before Herod's death, which fact would bring the Saviour's birth back some time into the year 749. 3. The appearance of the "star in the east" (Matt. 2:2). This, of course, was before Herod's death, and would agree in time with the slaughter of the children, if the star be looked upon as a supernatural phenomenon, and not the wise men's interpretation of a natural conjunction of planets. Kepler first suggested that, as there was a conjunction of Jupiter and Saturn in 747, to which Mars was added in 748, this conjunction might have been the bright star that led on the wise men. See Wieseler, _Synopsis_, p. 57. Kepler had also suggested that a periodical star or a comet might have joined the constellation. The Chinese records preserve the account of the appearance of a comet in the spring of 749. Either of these theories is fascinating in itself, especially to those minds that prefer a natural explanation of anything that looks miraculous. Both phenomena are possible in themselves, but they hardly meet the requirements of the record in Matthew. (1) The word used is _aster_, star, and not _astron_, a group of stars. (2) Rev. C. Pritchard, whose calculations have been verified at Greenwich (Smith's Dic.), has shown that those "planets could never have appeared as one star, for they never approached each other within double the apparent diameter of the moon." So Ideler's hypothesis that the wise men all had weak eyes seems rather feeble. (3) The year 747 would conflict slightly with other evidence for Christ's birth that favors 749, although Wieseler, p. 53, note 4, contends that the star first appeared to the wise men two years before their visit, and a second time on their visit to Bethlehem. (4) Besides, the star is said to have stood over "where the young child was," v. 9. If it were a natural star it would have kept going as they went, and would not have stopped till they stopped. Even then it would appear as far away as ever from Bethlehem. It seems best, therefore, to admit the existence of a miracle here, and hence gain nothing from the visit of the Magi to establish the date of the Saviour's birth, save that it was not long before the slaughter of the infants, and would at least agree with the date 749. See Broadus, Comm. _in loco_. 4. The language of the heavenly host in Luke 2:14 is urged by some as fixing the birth at a time when there was universal peace throughout the world. The closing of the temple of Janus in the time of Augustus is also adduced, but it is not certainly known when it was closed apart from 725 and 729. It was intended to be closed at the end of 744, but was delayed on account of trouble among the Daci and Dalmatæ. See Greswell i. 469. Nothing specific can be obtained from this fact, save that there was a time of comparative quiet in the Roman world from 746 to 752. There was a hush in the clangor of war when Jesus was born. 5. The entrance of John the Baptist upon his ministry gives us another note of time. See Luke 3:1 f. John emerged from the wilderness seclusion in the fifteenth year of the reign of Tiberius. Augustus died August 29, 767. Adding fifteen years to this, the fifteenth year of Tiberius would begin August 29, 781. John was of a priestly family and so could naturally enter upon his work when thirty years of age. Thirty years subtracted from this gives 751, as the date of John's birth. But that is too late by two years to agree with the other date. Here, however, the Roman histories come to our help. Tacitus, Ann. 1, 3: "Tiberius is adopted by Augustus as his son, and _colleague in empire_." Vell. Pat. 2, 121; "At the request of Augustus, Tiberius was invested with equal authority in all the provinces." So Suetonius Aug. 97 and Tib. 21. It is clear, then, that Tiberius reigned jointly with Augustus about two years before he assumed full control of the empire at the death of Augustus. Luke could have used either date, but Tiberius' power was already equal to that of Augustus in the provinces two years before his death. Luke would naturally use the provincial point of view. Taking off the two years from the joint reign of Augustus, we again come to the year 749, as John was born six months before Jesus. So if John was born in the early part of the spring, Jesus would have been born in the summer or fall of 749. 6. The age of Jesus at his entrance upon his ministry, Luke 3:23. "And Jesus himself, when he began to teach, was about thirty years of age." So most modern scholars, taking the language in the obvious sense. Origen refers it to the beginning of a new life, by the second birth of baptism, after his spiritualizing fashion. The Authorized Version has it: "And Jesus himself began to be about thirty years of age," applying the "beginning" to the period of thirty years. McClellan argues that it means "about thirty years, beginning"; that is, a little the rise of thirty years. The Revised Version seems to be preferable and the only doubt would be as to what is included in the phrase "about thirty years." It has been variously argued that Jesus was from one to three years younger or older than thirty. It seems more reasonable to give the words the meaning that he was just about thirty, a few months under or over. Apparently this fact explains the idiom. The argument that Jesus had to be exactly thirty years old because the priest had to be so, when he entered upon his work, has no great force. For Jesus was not a priest save in a spiritual sense. John had been preaching no great while when Jesus was baptized by him and so entered upon his public ministry. If John began his ministry when he was thirty years old in the fifteenth year of Tiberius, then Jesus's ministry would begin about six months later. His birth would then come in the latter part of 749, unless John was born in the latter part of 748, when it would be earlier in the year. 7. The building of the temple of Herod gives a further clue to the date of Christ's birth. In John 2:20, the Jews say, "Forty and six years was this temple in building." Josephus tells us in one place that Herod began rebuilding the temple in the fifteenth year of his reign, War. I, 21, 1, and in another that he did so in the eighteenth year of his reign, Ant. XV, 11, 1. In the account of Herod's death, Ant. XVII, 8, 1, he used two dates for his reign, according as he counted from his declaration as king by the Romans 714, or the death of Antigonus 717. Eighteen and fifteen would both be correct, according as he reckoned from the one date or the other. Eighteen added to forty-six and both to 714 would make 778. It was at the first Passover in his ministry that this expression is used. It has been probably six months since his baptism. If thirty and a half years be taken from 778, his birth would be thrown back to the year 747, unless the forty-six years be taken as completed, when it would be 748. So Robinson. But this does not quite agree with the other notes of time we have. Many modern harmonists count the eighteen years from 717, and so bring the whole number, adding forty-six, down to 780, or, if the years are complete, 781. Thirty and a half from this would give the autumn of 749 or 750. This is done because Josephus usually reckons Herod's reign from the death of Antigonus, 717. On the whole it seems clear that Josephus is wrong in the War. It is common enough to find Josephus in one passage contradicting what he has said elsewhere. The temple was begun the year that the Emperor came to Syria, as is plain from Josephus. According to Dio Cassius, LIV, 7, this visit was made in B.C. 20 or 19. Correcting Josephus by himself and by Dio Cassius we thus again get B.C. 5 as the probable year of the birth of Christ. See Schuerer, _History of the Jewish People in the Time of Jesus Christ_, Div. I., Vol. I., p. 410. 8. The census of Augustus Cæsar mentioned in Luke 2:1 f., furnishes the last note of time for this event. This subject is involved in a great many difficulties, and for a full discussion, the reader is referred to Ramsay's _Was Christ Born at Bethlehem_, and his _Bearing of Recent Discovery on the Trustworthiness of the New Testament_ (Chap. XX) and to my _Luke the Historian in the Light of Research_. Every statement made by Luke in 2:1-7 was once challenged. Every one is now shown to be correct. (1) It used to be said that no census was ever taken by Augustus, but heathen writers mention three, in 726, 746, 767. One of these, 746, may be the one here mentioned, which was delayed for various reasons, or which was executed slowly in the distant provinces. But it is not necessary that the phrase "all the world" should be pressed to its literal meaning, though this is more natural. Nor does the argument from silence prove that no other general census was taken by Augustus. But Ramsay has triumphantly vindicated Luke and the general census under Augustus by proof from the papyri that Augustus inaugurated a periodical census every fourteen years from B.C. 8 on. The second occurred A.D. 6 (Acts 5:37). See Ramsay's _Was Christ Born at Bethlehem_, and _Bearing of Recent Discovery on Trustworthiness of the New Testament_ (Chap. XX) and my _Luke the Historian_ (Chap. XX). We have only to think that there was delay in the carrying out of the census in Palestine to bring this date down to B.C. 6 (or even 5). (2) It is not a "taxing," but an "enrollment" (Rev. Ver.) that was taken. There was a taxing later (Acts 5:37). And if it were done while Herod was king, Augustus could not have taxed Judea without Herod's consent. But Herod was not now in good form with Augustus. (3) This helps to explain another objection that the enrollment would not have included Judea anyhow, because it was not yet a province, but a kingdom. But it is not likely that Herod would have displeased Augustus by refusing such information if it was desired. Tacitus asserts that the _regna_, the dependent kingdoms, were included in the census taken by Augustus. (4) Hence, also, it is natural that the enrollment should have taken place according to the Jewish and not according to the usual Roman method, because Herod would wish it to be in accordance with the customs of his kingdom. So every one went to his own city. We now know from numerous papyri that in Egypt the family went to the home city. The Jews were used to enrollment by tribes and that was allowed. See Deissmann's _Light from the Ancient East_, p. 268, and Ramsay's _Was Christ Born at Bethlehem_, p. 108. (5) We now have to meet the objection that Quirinius was not governor till ten years later, A.D. 6, when a taxing did occur. (See Acts 5:37.) It is now possible to give a real solution of this problem. Luke is now shown to be wholly correct in his statement that Quirinius was twice governor, and that the first census took place during the first period. A series of inscriptions in Asia Minor show that Quirinius was governor of Syria B.C. 10-7 and so twice governor of Syria (second time A.D. 6; Josephus, Ant. XVIII, 1:1). See Ramsay, _Bearing of Recent Discovery_, pp. 273-300, and my _Luke the Historian_, pp. 127-9. Tertullian (_adv. marc._ iv, 19) says that Sentius Saturninus was governor of Syria B.C. 9-6. But we now know that Varus was controlling the internal affairs of Syria while Quirinius was leader of the army. Luke is therefore quite accurate in his statement about Quirinius being twice governor of Syria. The _Lapis Tiburtinus_ has _iterum Syriam_ about Quirinius. Ramsay has cleared up this famous historical puzzle and has completely vindicated Luke. Few subjects have excited as much interest, even needless curiosity, as the date of the birth of the Saviour. But it is noticeable that by the masses of Christians more interest is taken in the day of Christ's birth than in the year. The Christmas festivities and the natural desire to make that the birthday of Jesus cause this widespread interest in December 25. Not only is it impossible to determine with any degree of certainty the day of the month, but the time of the year also is equally uncertain. The chief thing that appears proved is that December 25 is not the time, since the shepherds would hardly be in the fields at night with the flocks, which were usually taken into the folds in November and kept in till March. The nights of December would scarcely allow watching in the mountain fields even as far south as Bethlehem. And besides, the long journey from Nazareth to Bethlehem would hardly be made by Joseph and Mary in winter, the rainy season. McClellan argues for December 25, but his arguments are not convincing. The ancients had various days for Christ's birth: May 20 (Clement of Alexandria), April 20, December 25, January 5. Tertullian and others even say that the day of his birth (December 25) was kept in the register at Rome. But chronologists attach little weight to this testimony, since the same tradition puts the birth of John, June 24; the annunciation of Mary, March 25, and Elizabeth's conception, September 25--the four cardinal points of the year. If one might hazard an opinion, it would be that the birth of Jesus occurred in the summer or early in the fall of 749 or of 748, that is B.C. 6 or 5. Turner (Chronology, Hastings D. B.) reaches B.C. 6 as the probable year of the birth of Jesus though he did not have the new light on the census and on Quirinius which confirms it. Hitchcock (Hastings D. C. G.) saw the bearing of the periodical census that called for B.C. 7-5, but did not yet know the discovery about Quirinius. Armstrong (Chronology New Testament, Int. St. Bible Encycl.) is less certain about the precise year. _7. The Feast of John 5:1, and the Duration of Our Lord's Ministry_ It seems almost impossible to decide with certainty what feast is alluded to in John 5:1. One can only speak with moderation where everything is so doubtful. Various feasts have been suggested as solving the problem. 1. The Feast of Dedication has been proposed by Kepler and Petavius. But this view has met with no great amount of favor, for there is too short an interval between the first Passover and December, when it occurred. It might be a later Feast of Dedication, but this feast was not one of the great feasts and would hardly have drawn Jesus all the way from Galilee to attend it. He did attend this feast once (John 10:22), but he was already in Judea at this time, having come up to attend the Feast of Tabernacles (John 7:2, 14). So Robinson, Clark, etc. So this feast seems to be ruled out of the question. 2. The Feast of Tabernacles is advocated by Ebrard, Ewald, Patritius. It is very unlikely that the Feast of Tabernacles after the first Passover could be meant, as the Saviour did not return to Galilee for some time afterwards. He could hardly have come back so soon to Jerusalem. But the Feast of Tabernacles after the Passover of John 6:4 is mentioned later, John 7:2 f., which Jesus attended, it seems, because he was hindered from going up to the previous Passover by the murderous designs of the Jews. It is possible that the feast of John 5:1 may have been the Feast of Tabernacles after a Passover not mentioned, and so would come after the second Passover of his public ministry. But we do not know that Jesus attended any other Feast of Tabernacles save the one in John 7:2, which he may have done because he missed the preceding Passover. 3. The Feast of Purim, first suggested by Kepler, has had great favor with modern harmonists, but apparently more on sentimental than on scholarly grounds. Meyer says, "Without doubt it was Purim." But it is by no means so certain as Meyer would have us believe. _(a)_ Meyer relies on John 4:35 and 6:4 to show that this was the Feast of Purim just before John 6:4. But the expression, "Say not ye, There are yet four months and then cometh the harvest?" may be, and probably is a proverbial saying indicating the usual length of time between sowing and reaping, which, as a matter of fact, was about four months. Hence nothing can be determined by this note of time. And, besides, the four months could precede the Passover just as well as Purim, because the sowing lasted a month or so. _(b)_ The Feast of Purim occurred a month before the Passover. Is it at all likely that two circuits of all Galilee were made in the meantime, besides much work of other kinds? See Luke 8:1 and Matt. 9:35-38. The three general circuits throughout Galilee, besides the mission of the twelve and a large part of their training, the general statements about the Master's work of preaching and healing, require an expansion rather than a contraction of the time for this period of his ministry. It seems then quite unreasonable, when once the mind takes in this enlarged conception of the missionary work of Jesus, as recorded by the Synoptic Gospels, to limit it to the amount of work mentioned by John, since he omits much of the early ministry, because, it would seem, the others are so full just here. _(c)_ The Feast of Purim, moreover, was observed at home in the synagogues, and not by going to Jerusalem. See Esther 9:22 and Jos. Ant. xi. 6, 13. But "the multitude" (John 5:13) seems to imply (Robinson) a concourse of strangers at one of the great festivals. _(d)_ It seems hardly probable, besides, that Jesus would go to any feast just a month before the Passover and come back to Galilee and not go to the Passover itself (John 6:4). Least of all would he do this in the case of Purim. _(e)_ The man who was healed at this feast was healed on the Sabbath (John 5:9), and this occasioned the outburst among the people. But the Feast of Purim was never celebrated on the Sabbath, and when it came on a Sabbath it was postponed. See Reland, Antiq. Sacr. 4, 9. 4. Pentecost is held to be the feast here alluded to by many early and some later writers, such as Chrysostom, Cyril of Alexandria, Erasmus, Calvin, Bengel, etc. Norris makes it the Pentecost after the first Passover, but to do this, has to crowd into this short interval Christ's first Judean ministry, the journey through Samaria together with the first part of his Galilean ministry. So this idea has little weight. McClellan argues that the allusions of Jesus in John 5:17-47, "infallibly point to Pentecost," meaning the Pentecost after a second Passover that is not mentioned. He further contends that this best suits the chronological arrangement and the term "a feast of the Jews." This view is certainly possible and cannot be positively disproved, although it is not so "infallibly" clear as McClellan imagines. 5. The Passover has always met with many adherents, being the second Passover in the Saviour's ministry and making four in all (John 2:13; 5:1; 6:4; 12:1). An unnamed Passover may exist in the ministry even if not referred to here. The arguments in favor of this interpretation are the most satisfactory. We cannot consider them as absolutely conclusive, yet the Passover meets all sides of the case better than any of the other feasts. _(a)_ The plucking of ears from standing grain by the disciples (Luke 6:1) would indicate a time after the Passover and before Pentecost. This incident appears to have happened after the feast mentioned in John 5:1. _(b)_ It is fairly implied (John 5:1) that the feast took Jesus to Jerusalem. The Passover would more likely be the one to lead him there. It is expressly stated that he attended two Passovers and a special reason is given for his not attending a third. If there was another Passover in his ministry, this would naturally be the one. _(c)_ This suits best the hostility manifested at this feast, which would have time to become acute (Broadus' Comm. on Matt.) and break out with increased vigor in Galilee and prevent his attending the next Passover (John 6:4; 7:1). _(d)_ If this Passover be a second Passover of the ministry, sufficient time is afforded for the great Galilean ministry without artificial crowding. His ministry would be long enough to allow the great work recorded as done by him. Only two serious objections can be urged to this idea. (1) It is objected that the article would be used with "feast," if the Passover were thus mentioned as _the_ feast. But to this we can reply: _(a)_ The article is sometimes omitted when the Passover is meant (Matt. 27:15; Mark 15:6). _(b)_ The absence of the article proves nothing whatever one way or the other. No conclusion can be drawn for or against the idea of the Passover. _(c)_ The article does occur in many manuscripts, including the Sinaitic, and is put in the margin of the Revised Version. So nothing can be gained against this theory here. (2) The chief objection is that Jesus would not have remained so long away from Jerusalem, a year and six months, from the Second Passover till the Feast of Tabernacles after the Third Passover. But _(a)_ we do not know that he did not attend any other feast in that time, for silence proves nothing; and _(b)_ a good reason is given for his failure to attend the Third Passover, which may have applied to the others, if he did not go, _viz._, the desire of the Jews to kill him (John 7:1). Hence it is natural that there should be a variety of opinions as to the length of the Saviour's ministry, varying all the way from one to four years, leaving out mere guesses based on five and more Passovers. McKnight argues that the ministry may have lasted five or more full years, since all the Passovers of Christ's ministry may not be mentioned. (1) The _Bi-paschal_ theory makes the time of the public life of Jesus one year, allowing only two Passovers to the Gospel of John. Browne in his _Ordo Saeclorum_ advocates this view. But the words, "the Passover," in John 6:4 must be omitted, and for this there is not enough documentary evidence. If this could be done, Westcott thinks Browne would make out a good case. But with the present text, his view cannot be entertained. (2) The _Tri-paschal_ theory finds only three Passovers in the life of Christ. Hence the public work of Jesus would be from two to two and a half years in length. This view is quite possible, as is shown in the Harmony. These writers usually make the feast of John 5:1 Purim before the Passover of John 6:4, or Pentecost after it. (3) The _Quadri-paschal_ theory contends for four Passovers and a ministry of from three to three and a half years. This theory follows from making John 5:1 a Passover or Purim before or Pentecost or Tabernacles after an unnamed Passover. This seems to be the more probable length of the Saviour's public work on earth. How short a space was even this to compass such a marvellous work. The ministry of Jesus seems crowded beyond our comprehension. It would be certain that the Saviour's public life lasted about three years and a half, if it was admitted that John 5:1 referred to a Passover. Various writers seek to find an allusion to the three years of the Saviour's ministry in the Parable of the Barren Fig Tree (Luke 13:6), but this application of the parable is by no means certain, since three might naturally be used as a round number. But there can very well have been a passover not mentioned. All we can say is that we know that the ministry of Jesus was two and a half years in length with the probability of three and a half. _8. The Four Lists of the Twelve Apostles_ It is interesting to compare the four lists of Jesus' chosen apostles as given by Matthew, Mark, Luke, and Acts. Mark 3:16 f. Matthew 10:2 f. Luke 6:14 f. Acts 1:13 f. 1. Simon Peter Simon Peter Simon Peter Simon Peter 2. James Andrew Andrew James 3. John James James John 4. Andrew John John Andrew 5. Philip Philip Philip Philip 6. Bartholomew Bartholomew Bartholomew Thomas 7. Matthew Thomas Matthew Bartholomew 8. Thomas Matthew Thomas Matthew 9. James the son James the son James the son James the son of Alpheus of Alpheus of Alpheus of Alpheus 10. Thaddeus Thaddeus Simon the Zealot Simon the Zealot 11. Simon the Simon the Judas the Judas the Cananæan Cananæan brother of brother of James James 12. Judas Iscariot Judas Iscariot Judas Iscariot Let us examine the names here given. (1) The lists are given some time after the selection was made, and hence represent a later grouping according to later developments in this inner circle. The primacy of Peter in these lists does not mean necessarily that he was the acknowledged leader at first. See discussion under (4) below. The point to note here is that we are not to think of Peter as the formal leader of the Twelve before the death of Christ. Jesus was himself that leader. (2) One mark of an apostle was that he should have been with the Lord from the baptism of John until the day that he was received up (Acts 1:21 f.). Perhaps no great stress is to be laid on any exact time here, provided it began in the time of John. An apostle must know the Lord. Hence Paul received the vision of Christ. We have some knowledge of seven of these apostles before this time. If we infer from John 1:41 that John followed the example of Andrew in finding his own brother, it was not long till James was a disciple as well as John, Andrew, and Peter. Philip and Nathanael are soon added to the list (John 1:43 f.). Later Matthew hears the call of the Saviour, too (Matt. 9:9; Mark 2:13 f). Of the other five we have no knowledge previous to this occasion. Jesus had "found" them by the same insight that led to his other selections. He chose Judas, though knowing that he was a devil. (3) Observe the three groups of four, headed by Simon Peter, Philip, and James the son of Alpheus, respectively. The great variety in the arrangement of the other names makes this uniformity significant. It seems clear that there are three recognized groups among the apostles (Bengel, Broadus, Clark). Each group has the same persons in every list, although there is such a variety in the order. In the first group Matthew and Luke have the same order, while Mark and Acts agree. In the second group Mark and Luke have a like order, while Matthew and Acts agree in putting Matthew at the end of this group. In the third group Matthew and Mark agree exactly, while Luke and Acts are identical save the dropping out of Judas Iscariot from the list in Acts because of his apostasy and death. No great importance can be attached to the precise order within the groups since Luke, in the Gospel and Acts, gives a different arrangement in the first and second groups. (4) Observe also that Simon Peter not only stands at the head of his group, but at the head of all the groups, while Judas Iscariot is always at the bottom till he drops out entirely. Simon finally occupied a position of precedence of some sort. He was one of the inner circle of three that was so close to the Saviour's heart. Perhaps it was this, rather than any notion of primacy in authority or power. He was the spokesman because of his natural impetuosity. The question as to who should be greatest among the apostles illustrates the spirit of rivalry about precedence that existed among them. In the October, 1916, Journal of Theol. Studies, Dr. A. Wright argues that the critical text in Mark 14:10 means "Judas Iscariot the first of the Twelve." The _Koiné_ did sometimes use _heis_ as an ordinal (see Moulton, _Prolegomena_, p. 96, and my _Grammar of the Greek New Testament_, pp. 671 f.). But the disputes among the Twelve show that they themselves considered Jesus only as leader till his death. See my article on "The Primacy of Judas Iscariot," the Expositor (London) for April, 1917, and one by Rendel Harris in the June, 1917, issue, and Wright's reply in the November, 1917, number. (5) There are among the Twelve three pairs of brothers--Simon and Andrew, James and John, James the son of Alpheus and Judas the brother of James. The first two pairs form the first group of the Twelve. It is, however, uncertain whether Judas is the brother or the son of James. The Greek is ambiguous, James's Judas. The Revised Version translated it "Judas son of James," but the Epistle of Jude begins "Judas a servant of Jesus Christ and brother of James." But the Jude of the Epistle and the Judas of the Twelve were hardly the same. Cf. Broadus, Comm. on Matt., p. 216. (6) There are some apparent discrepancies in the names in the various lists. Bartholomew occurs in every list, but is generally understood to be another name for Nathanael. Thaddeus is also called Judas the brother of James. Matthew and Mark give Thaddeus, and Luke in Gospel and Acts gives Judas the brother of James. It was a very common circumstance for one to have two names. Lebbeus, given in some MSS. in Matthew and Mark, is only a marginal explanation of Thaddeus. Both are terms of endearment. Matthew and Mark again call Simon the Cananæan, while Luke in the Gospel and Acts speaks of him as Simon the Zealot. But "Zealot" is simply a translation into Greek of the Aramaic "Cananæan." Jesus gave the other Simon the name "Cephas," which was translated into the Greek "Peter," meaning rock. He is called by all three names in the New Testament. Matthew likewise had another name, Levi, and Thomas was also called Didymus, which was a Greek translation of Thomas, meaning "twin." _9. The Sermon on the Mount_ Do Matthew and Luke record the same discourse? Let us consider the several theories on this subject. My own view will be stated last. 1. Some hold that the two discourses are entirely distinct in time, place, circumstances and audience. The arguments for this theory usually presented are these. _(a)_ The time of delivery of the two sermons appears to be different. Matthew gives the sermon before his call (Matt. 9:9), while Luke precedes his sermon by the call of the twelve. Hence Matthew's discourse comes quite a while before Luke's in the early Galilean ministry. But it may be well replied that, inasmuch as Matthew's arrangement in ch. 8-13 is not chronological, but topical, it is entirely possible, even likely, that the same arrangement should prevail in ch. 5-7. It is perfectly natural that Matthew, writing for Jewish readers and about the Messianic reign, should give at the beginning of his account of that reign the formal principles that rule in this new state of affairs, as proclaimed by Jesus on a later occasion. In the early part of the ministry of Jesus, besides, the hearers would hardly be prepared for so advanced and radical ideas. Besides, Matthew makes no note of time whatever for this discourse. _(b)_ The place appears to be different. One is on a mountain (Matt. 5:1), while the other is on a plain (Luke 6:17). Hence the one is called by Clark the Sermon on the Mount, and the other the Sermon on the Plain. Miller (Int. Stand. Bible Encyclopædia) is uncertain whether Matthew and Luke report the same discourse and so discusses also Luke's "Sermon on the Plain." But his argument is not convincing. If it is necessary that "plain" here shall mean a place away from a mountain, down in a valley, this would seem to refer to a different place. McClellan seeks to show that Luke uses "and" in 6:17-20 by way of anticipation. He presents for effective grouping events that happened after Jesus came down out of the mountain before he gives the sermon delivered to the whole body of disciples up in the mountain. This is possible, but another interpretation is much more likely. The plain here is really simply "a level place" (Rev. Ver.). So then the two accounts of Matthew and Luke will harmonize quite well. Jesus first went up into the mountain to pray (Luke 6:12) and selected and instructed the Twelve. Afterwards he came down to a level place on the mountain side whither the crowds had gathered, and stood there and wrought miracles (Luke 6:17). He then went up a little higher into the mountain where he could sit down and see and teach the multitudes (Matt. 5:1). Matthew gives the multitudes as the reason for his going up into the mountain. By this arrangement any discrepancy between "sat" in Matthew and "stood" in Luke disappears. Waddy has given an admirable arrangement of the material at this point in Note C, p. xix. Many writers affirm that the tradition mentioned by Jerome, making the Horns of Hattin the place where the Sermon on the Mount was delivered, suits this explanation exactly. There is a level place on it where the crowds could have assembled. It is not necessary to insist that this mountain is the Mount of Beatitudes, nor need we contend, as Robinson does, that the mountain must be very close to Capernaum. _(c)_ The audience is different. Matthew (4:25) states that his audience was composed of "great multitudes from Galilee and Decapolis and Jerusalem and Judea and from beyond Jordan," while Luke (6:17) says that there was "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." Matthew says (5:1) also that "his disciples came unto him." Hence both assemblages were composed of great multitudes from many regions besides many of his disciples, but in neither case is Jesus said to address himself to any save his disciples, his followers (Matt. 5:1 and Luke 6:20). So in both accounts the Saviour seems to withdraw a little from the great outside crowd of curiosity seekers. But the multitudes also must have heard something of what he said, for they were astonished at his teaching (Matt. 7:28). Andrews well shows that the audience in Matthew were not mostly Jews (according to Kraft), and the audience in Luke mostly heathen. Matthew omits Tyre and Sidon, but he had already mentioned Syria (4:24), which includes Tyre and Sidon. Neither list may be complete. Hence nothing can be made out of Luke's omission of Galilee, Decapolis, and beyond Jordan. Great multitudes from the same general regions are alluded to as being present. _(d)_ The contents are radically different. It is objected by Alford, Greswell, etc., that Luke omits large portions of what Matthew has so that Luke has only thirty verses, while Matthew has one hundred and seven. But this leaves out of consideration the several large portions of the same matter which Luke has placed elsewhere, or which Jesus repeated on other occasions (cf. Matt. 6:9-13 and Luke 11:2-4; Matt. 6:25-34 and Luke 12:22-31). Jesus often repeated his sayings on other occasions as all teachers do and ought to do. Neither evangelist gives a complete report of this wonderful discourse. So Matthew omits some things which Luke records (cf. Matt. 5:12 with Luke 6:23-6; Matt. 7:12 with Luke 6:31-40). Nor need we be surprised that Luke, writing generally for all Christians, omits large portions towards the beginning of the sermon that were designed especially for Jews (see Matt. 5:17-27; 6:1-18). These Matthew would be sure to record. Luke adds four woes to the beatitudes. It is unnecessary to remark upon minor variations of language, since the gospels manifestly aim to give the sense of what the Saviour said and not the _verbatim_ words. The variations in the Synoptic reports of the sayings of Jesus add much to the interest of the narratives. Moreover, to offset these variations, which admit of explanation, it ought to be remembered that the two discourses begin alike and end alike, that they have a general similarity in the order of the different parts, and that they show a general likeness and often absolute identity of expression. So these differences all melt away on careful comparison, and it is not proved that there are two distinct sermons. 2. Another theory holds that the two sermons are distinct, but spoken on the same day, and near together. So Augustine, who is followed by Lange. The further points of this theory are two. _(a)_ The one (Matt.) was spoken before the choice of the Apostles, to the disciples alone, and while Jesus was sitting on the mountain. _(b)_ The other (Luke) was spoken after the choice of the Apostles, to the multitudes, and standing upon the plain. It is not hard to see that these points do not solve the question. In Matt. 7:28 we are told that the multitudes were astonished at his teaching and in Luke 6:20 that "he lifted up his eyes on his disciples, and said." So this distinction vanishes. The question of the mountain and the plain has been already discussed, and another more probable explanation suggested. It is only a conjecture that the discourse of Matthew was before the appointment of the Twelve. This theory has had no great following. 3. Wieseler holds that Matthew has simply brought together detached sayings of Jesus on different occasions and does not mean to present the whole as one discourse; Luke's account being only one of the discourses used by Matthew. But this violates the evident notes of place and audience and surroundings by which Matthew gives local color and cast to the entire discourse. See Matt. 5:1 and 8:1. The case of the grouping of the miracles in chapters 8 and 9 is not parallel, since there Matthew does not state that they occurred on one occasion. The fact that various portions of this discourse are repeated elsewhere by Matthew is immaterial, because this was a common habit of Jesus in his discourses. Votaw in his exhaustive and able discussion of the Sermon on the Mount in the extra volume in the Hastings D. B. admits the possibility of this hypothesis, but considers it far less probable than the historical reality of the Sermon as recorded by both Matthew and Luke. Moffatt (Encycl. Biblica) considers it "a composition rather than an actual address," while Bacon (Sermon on the Mount) admits only what is also in Luke. Adeney (Hastings D. C. G.) holds to the essential integrity of the address in Matthew. 4. Both Matthew and Luke give substantially similar accounts of the same discourse. In that case we have a good illustration of the use of the Logia in Matthew and Luke. Most of the arguments for this interpretation have been mentioned in rebuttal of the previously mentioned theories. _(a)_ This is the most natural explanation in view of the large volume of similar matter in both, in the beginning, progress, and close of the discourse. It is always best to give the Scripture the most natural and manifest setting, when possible. _(b)_ This theory is the most probable one, since it is hardly likely that Jesus would again make the same sermon to the same audience, and under the same circumstances. _(c)_ There are no objections to this theory that do not admit of a probable explanation. See the discussion above. The omissions and additions in each case suit the specific purpose of the writer. The apparent contradictions, when studied carefully, blend into a harmonious whole. Hence we seem to be justified in maintaining the identity of the discourses recorded by Matthew and Luke. For a careful outline of this matchless discourse see Broadus on Matthew. Stalker, _The Ethics of Jesus_, has a very able exposition of the teaching. _10. The Combination of Luke and John_ We now have to deal with the most perplexing question in harmonistic study, the proper disposal of the mass of material furnished by Luke in 9:51-18:14. McClellan discusses ten schemes, pushes them all aside, and then suggests another which is no more convincing and equally complicated. Nothing can be attempted here but a presentation of the chief points in this endless discussion. All the principal plans for arranging this part of Luke proceed on one or the other of the following ideas: 1. Some hold that this portion of Luke is neither orderly nor chronological. Hence many of the incidents, here recorded as apparently belonging to the last six months of the Saviour's ministry, in reality are to be placed earlier. They are put here as a sort of summing up of things not mentioned elsewhere. So Robinson and others. In favor of this theory it is urged that Luke here speaks of some things that Matthew and Mark put before the third Passover, such as the healing of a demoniac (Luke 11:14-36) and the blasphemy following. But it may be well replied. _(a)_ It is not at all clear that we have here the same events that are recorded in Matthew and Mark. Similar miracles were often wrought in the Master's work and similar sayings were frequently repeated on similar or different occasions. This was a common habit with him, as we have heretofore seen. _(b)_ This portion of Luke is his distinctive contribution to the ministry of Christ in addition to his account of the nativity. He has condensed his account of the withdrawals from Galilee, apparently to make room for the description of another part of Christ's work. Matthew and Mark almost confine themselves to the ministry in Galilee, while Luke thus devotes the bulk of his narrative to what seems to be a later ministry, after Jesus has left Galilee. It is hardly likely that this account should be a mere jumble of scattered details. _(c)_ Especially is this unlikely in view of Luke's express statement (1:3) that he was going to write an orderly narrative. In no real sense could this be true, if this large section is dislocated in time and order of events. 2. Others refer the entire narrative (Luke 9:51-18:14) to the last journey of the Saviour to Jerusalem to the Passover and see a triple reference to the same journey arguing for triplications in Luke. Others prefer to understand it as meaning the journey to the Feast of the Tabernacles or Dedication. Some would combine this idea with the unchronological plan noticed above. In favor of this journey being continuous and the last one to Jerusalem, the following arguments are adduced: _(a)_ The language of Luke 9:51, "when the days were being completed that he should be received up," implies that the end was drawing near, and that he was setting his face towards Jerusalem to meet it. This is true without doubt, for Wieseler's interpretation of "received up" as meaning Christ's reception by man is entirely too forced. The expression points to the end of Christ's earthly career. But what does the vague expression, "the days were being completed," mean? Does it have to mean only a few weeks? May it not include as much as six months? For we know that Jesus had been instructing his disciples on this very subject expressly and pointedly, and at the Transfiguration he had spoken of his "decease." Henceforward this was the uppermost subject in his mind. So the interpretation is correct, but the inference is not necessary. This journey in Luke 9:51 need not be either just before the Passover or the Dedication. It could be as early as Tabernacles and be thus described. _(b)_ It is insisted that this is Jesus' final departure from Galilee, the one described by Matthew and Mark. No place is allowed for a return to Galilee after the departure in Luke 9:51. Robinson urges that Luke 9:51 naturally means a final departure from Galilee. But it may simply mean that he left it as a sphere of activity, not that he never entered Galilee again. And then Luke 17:11 expressly says that Jesus went "through the midst of Samaria and Galilee." This means more than going on the border between the two countries, as McClellan argues. He went through some portions of Samaria and Galilee. In order for McClellan to carry out his scheme he has to resort to the artificial device of referring part of John 10:40 to the departure from Galilee, and the other half to the Perean ministry after a diversion of considerable length into Samaria and back into Galilee. So the effort is not convincing to place all the material in this large section of Luke in one last journey to Jerusalem. 3. The combination of Luke's narrative with that of John. Wieseler was the first to point out a possible parallel between Luke and John. John gives us three journeys,--the Feast of Tabernacles (John 7:2 ff.), the journey to Bethany at the raising of Lazarus (John 11:17 f.), the final Passover (John 12:1). Luke likewise three times in this section speaks of Jesus going to Jerusalem, 9:51; 13:22; 17:11. Hence it would seem possible, even probable, that their journeys corresponded. If so, John 7:2-11:54 is to be taken as parallel to Luke 9:51-18:14. This plan is followed by various modern scholars. According to John's chronology, Jesus was in Jerusalem at the Feast of Tabernacles (7:2), at the Feast of Dedication (10:22), and at the Passover (12:1). Just after the Feast of the Dedication we find him abiding beyond Jordan, where John had baptized (John 10:40). From this point he comes to Bethany near Jerusalem at the raising of Lazarus (John 11:17), whence he withdraws to a little town called Ephraim in the hills north of Jerusalem (John 11:54). Here he abides awhile with his disciples away from his enemies till he goes to the Passover. Such is John's outline of these last six months of the Saviour's life. _(a)_ But how is all this to be reconciled with the statement of Luke (17:11) that Jesus went through Samaria and Galilee? If Jesus went back to Galilee, John would have mentioned it, we are told. Not necessarily, not unless it fell in with his plan to do so. Hence no conflict need exist between Luke and John. Luke says he went through Galilee and John permits it by the break in his narrative at 11:54. Various points in the six months have been suggested as the point when the return to Galilee was made. The most natural point is from Ephraim, whither he had withdrawn (John 11:54). It was not far to go up through Samaria and join in Galilee (Luke 17:11) the pilgrims from his own country who were in the habit of going to the Passover through Perea, to avoid passing through Samaria. This supposition is not improbable, as Robinson and McClellan urge, but very natural; it makes Luke and John both agree, and allows Luke 9:51 to mean that Jesus then left Galilee as a field of operations. Various other theories are suggested for this return to Galilee, but none of them appear as fitting as this one. It was just before the Passover, when such a journey from Galilee to Jerusalem would be made. _(b)_ One other point needs to be considered. The theory we hold makes the journey in Luke 9:51 identical with the one in John 7:2-10, _viz._, to Tabernacles. Many hold such identity to be impossible because of apparent contradictions in the narratives. Andrews makes three objections against this identity: (1) That the Lord refused to go with his brethren (John 7:6). But it was his brothers who were not favorable to him that he refused to go with. He simply wished to avoid publicity. His face was set (Luke 9:51) all the time, but he was not going with them. (2) That the manner of the going is unlike; the one in John is secret, while the one in Luke is public. But the secrecy in John may merely mean the avoidance of the caravan routes and so through Samaria (Luke). The messengers sent before were not to herald his coming to gather crowds simply, but to make ready for him. It was needed, since the Samaritans saw that his face was as if he were going to Jerusalem. (3) That he went rapidly according to John and slowly according to Luke. He does, according to John, appear in Jerusalem before the feast is over, but Luke does not make him move slowly. Nor is it necessary to connect the sending of the seventy (Luke 10:1 ff.) with this journey. It belongs rather to the interval between Tabernacles and Dedication. So the secret going of John and the going through Samaria of Luke agree. John explains, 7:10, that Jesus rejected the advice of his brothers. This theory is held irrespective of this being the final departure from Galilee. It is not necessary to fill out every detail in this programme and show where Jesus was between Tabernacles and Dedication. The main outlines remain clear and harmonious and are fairly satisfactory. This combination of Luke and John preserves the integrity of both narratives and fills up a large blank that would otherwise exist in these closing months of the Saviour's life. Upon the whole, therefore, this view seems decidedly preferable, though nothing like absolute certainty can be claimed in regard to the question. We do not know what special source Luke had for 9:51-18:14. Some of it may have come from the Logia (Q). Hawkins (_Oxford Studies_, pp. 55 ff.) calls it "the Travel Document." Burton _(Some Principles of Literary Criticism and Their Application to the Synoptic Problem)_ suggests "The Peræan Document" and thinks that Luke may have drafted it early out of oral material. But at any rate it is a great and characteristic portion of his Gospel and adds greatly to our knowledge of Christ. _11. Did Christ Eat the Passover?_ To put this question in another form, it would be, On what day of the month was Jesus crucified? For the crucifixion occurred on the same Jewish day as the eating of the meal recorded by all four Evangelists. Nearly all agree that the crucifixion occurred on Friday and the meal was eaten the evening before, our Thursday, but the beginning of the Jewish day, counting from sunset to sunset. But what day of the month was it? The Passover feast began on the 15th Nisan, the lamb being slain in the afternoon of the 14th. But the day of the week would vary with the new moon. If Jesus ate the regular Passover supper, he was crucified on the 15th Nisan. If he ate an anticipatory meal a day in advance and was himself slain at the hour of killing the paschal lamb, he was crucified on the 14th Nisan. In that case he did not really eat the Passover supper at all. So then we must seek to determine the truth about this matter, because express statements are made about it in the Gospels. 1. Some sentimental views of the question need to be disposed of first. A great controversy once raged in the early churches about the Passover. _(a)_ In the latter part of the second century some of the churches of Asia Minor, largely composed of Jewish Christians, kept up the Passover on the ground that Jesus had eaten it the night before his crucifixion. Polycarp, the disciple of John, expresses the persuasion that Jesus ate the Passover. _(b)_ But some of the churches were afraid of this example and its application to the discussion about the relation of the Mosaic laws to Christianity. So they took the position that Jesus did not eat the Passover himself, but as the Paschal Lamb, was crucified at the time the lamb was slain. He was our Passover. The Greek churches now hold this position, while the Latin churches hold that Jesus ate the Passover. But those arguments are purely subjective and do not affect the question of fact. Hence we waive this old-time controversy and come to the testimony of the Gospels themselves. 2. The testimony of the Synoptists, Mark, Matthew, and Luke. The evidence they give is abundant and explicit to the effect that Jesus ate the regular Paschal Supper on the evening after the 14th Nisan. _(a)_ Jesus predicted that his death would occur during the Feast of the Passover. See Matthew 26:2, "Ye know that after two days the Passover cometh, and the Son of Man is delivered up to be crucified." See also Mark 14:1 and Luke 22:1, where the fact is alluded to. Passover is used in the general sense of the feast of unleavened bread, as Luke explains. The feast of unleavened bread followed the Passover meal, beginning the next morning and lasting a week. But the one term was used to include the other. The Passover was expanded to mean the entire feast that followed, and _vice versa_. _(b)_ It is true that the Jewish authorities decided not to put Jesus to death during the feast (Matthew 26:5; Mark 14:2). But this decision was reached not because of any compunctions of conscience in the matter, but because they were afraid of a tumult among the people, owing to the great crowds, many of whom were friendly to Christ. But so soon as Judas offered his services, their fears vanished and they proceeded with their murderous designs (Matthew 26:14; Mark 14:11). The rulers did expedite matters at the crucifixion that the bodies might not be exposed on the Sabbath. But they had often tried to slay Jesus on the Sabbath heretofore. Public executions did take place during the feasts (Deut. 17:12 f.). _(c)_ The Synoptists flatly say (Matthew 26:17, 20; Mark 14:12, 17; Luke 22:7, 14) that on the first day of unleavened bread Jesus sent Peter and John from Bethany into the city to make preparations for eating the Passover, and that on the evening of the same day he ate it with his disciples. Luke calls it "the hour." Now, the first day of unleavened bread was the 14th Nisan. There is no question about this. Josephus speaks of the feast lasting eight days. The lamb of the supper being slain on the afternoon of this day, it was regarded as the beginning of the feast. Besides, Mark and Luke end the whole matter by saying that on this day they sacrificed the Passover. Jesus himself calls it the Passover (Luke 22:15). It is useless to say that Jesus ate the Passover a day in advance. This could not be done, especially by one to whom the temple authorities were hostile. Equally useless is it to say that the Jews ate the Passover a day too late. If a mistake was made about the new moon, they would hardly keep the Passover on two different days, nor would Jesus be apt to make a point about the matter. 3. The testimony of John. If we had only the evidence of the Synoptists, no serious trouble would ever arise on this question. Strauss has strenuously urged that John is on this point in hopeless conflict with the other Evangelists, since he makes Jesus eat the Passover on the evening after the 13th Nisan (Wednesday), and not the evening after the 14th (Thursday). This idea has gained a foothold among many able modern writers who see a clear contradiction between the Synoptics and the Fourth Gospel. Some of these evidently do so because they hold that the Paschal controversy in Asia Minor arose from this supposed conflict of John with the Synoptists, and that this shows John's Gospel to have been in existence when that controversy began. It is not worth while to maintain that John in chapter 13 alludes to a different meal on a different occasion. The points of contact with the Synoptists are too sharp and clear, such as the sop given to Judas. But five passages in John are produced as being in direct opposition to the statements of the Synoptic Gospels. A careful examination of each of these five passages in the Fourth Gospel will show that John does not say that Jesus ate the Passover meal a day in advance of the regular time, but quite the contrary. _(a)_ John 13:1 f., "Now before the feast of the Passover, Jesus knowing, etc." Here, it is alleged, a distinct statement is made that this supper was before the Passover, and consequently twenty-four hours before. But several things are taken for granted in this inference. One is that the phrase "feast of the Passover" is to be confined to this particular meal, and is not to include the entire festival of unleavened bread (_cf._ Luke 22:1). Often by a metonymy of speech the name of a part is given to the whole. Besides, it is not certain that verse 1 is to be connected with verse 2. The best exegetes agree that a complete idea may be presented therein, either a general statement that Jesus loved his own before the Passover and until the end, or that he came into special consciousness of this love just before the Passover. And if the more natural interpretation be taken and the application of this love be made in verse 2, it is not necessary that the "before" be as much as twenty-four hours. Observe also the text adopted in the Revised Version in verse 2, not "supper being ended," but "during supper." With this reading agree the other references in 13:4, "riseth from supper," 13:12, "sat down again," 13:23, "there was at the table reclining in Jesus' bosom." So the natural meaning is that just before the meal began, Jesus purposed to show his love for his own by a practical illustration. So, after they had all reclined at the table according to custom, Jesus arose and passed around the tables, washing their feet; then he reclined again and proceeded with the meal. So nothing at all can be made out of this passage against the view that this was the regular Passover; but, on the other hand, the most natural meaning is that John is here describing what took place at this Passover meal. Else, why should he mention the Passover at all? _(b)_ John 13:27, "That thou doest, do quickly." The objection is made that the disciples would not have thought that Jesus referred to the feast (13:29), if the Passover meal was already going on or was over. So, it is urged, this remark must have been made a day before the Passover was celebrated. But if that were the case, where would be the necessity for hurry, as there would be plenty of time on the morrow? The word "feast" here need not be confined to the paschal supper, but more naturally refers to the whole of the feast, of which the supper was a part. So this haste was needed to provide for the feast of unleavened bread which began on the next morning. No real force lies in the fact that this day was a holy day, being the first day of the Passover festival. The Mishna expressly allows the procuring, even on a Sabbath, what was needed for the Passover. If this could be done on a Sabbath, much more could it be done on a feast day which was not a Sabbath. Hence not only was it possible for the disciples to have misunderstood the remark of Jesus on the Passover evening, but it was far more natural that such misapprehensions should arise then than a day before. So this passage, like the preceding, when rightly understood, really confirms the Synoptists. _(c)_ John 18:28, "They themselves entered not into the palace, that they might not be defiled, but might eat the Passover." At first sight this does look like a contradiction. For this was certainly after the feast of John 13:2; and if they had not eaten the Passover meal, why here is a clear case of conflict of authorities. But it is by no means certain that the phrase "eat the Passover" means simply the paschal supper. This phrase occurs five times in the New Testament besides this, but all in Matthew, Mark, and Luke (Matt. 26:17; Mark 14:12, 14; Luke 22:11, 15). In all of these the reference is to the paschal supper. But the word "passover" is used in three senses in the New Testament, the paschal supper, the paschal lamb, or the paschal festival. The word is used eight times in John besides this instance, and in every case the Passover festival is meant. So we may fairly infer that the usage of John must determine his own meaning rather than that of the Synoptists. This becomes more probable when we remember that John wrote much later than they, after the destruction of Jerusalem, when these terms were not used so strictly. He always speaks of "the Jews" as separate from Christians. And this very expression is used in 2 Chronicles 30:22, "And they did eat the festival seven days." The Septuagint translates it, "And they fulfilled (kept) the festival of unleavened bread seven days." See Robinson. So it is entirely possible for the phrase, "eat the Passover," to mean in this instance also the celebration of the Passover festival. Some have urged that the Sanhedrin had not eaten the Passover at the regular hour because of the excitement of the trial. But this is hardly tenable. And, moreover, since this remark was made early in the morning, how could that affect the eating of the supper in the evening? For whatever impurities one had during the day passed away at evening. Hence this uncleanness must belong to the same day on which it was incurred. If the Passover festival had begun, this would be true, for they would wish to participate in the offerings of that day. So this passage likewise becomes an argument in favor of agreement with the Synoptists. _(d)_ John 19:14, "Now it was the Preparation of the Passover." This is claimed to mean the day preceding the Passover festival. Hence Christ was crucified on the 14th Nisan, in opposition to the Synoptists. The afternoon before the Passover was used as a preparation, but it was not technically so called. This phrase "Preparation" was really the name of a day in the week, the day before the Sabbath, our Friday. We are not left to conjecture about this question. The Evangelists all use it in this sense alone. Matthew uses it for Friday (27:62), Mark expressly says that the Preparation was the day before the Sabbath (15:42), Luke says that it was the day of the Preparation and the Sabbath drew on (23:54), and John himself so uses the word in two other passages (19:31, 42), in both of which haste is exercised on the Preparation, because the Sabbath was at hand. The New Testament usage is conclusive, therefore, on this point. This, then, was the Friday of Passover week. And this agrees with the Synoptists. Besides, the term "Preparation" has long been the regular name for Friday in the Greek language, caused by the New Testament usage. It is so in the Modern Greek to-day. It was the Sabbath eve, just as the Germans have Sonnabend for Sunday eve, _i.e._, Saturday afternoon. So this passage also becomes a positive argument for the agreement between John and the Synoptists. _(e)_ John 19:31, "For the day of that Sabbath was a high day." From this passage it has been argued that at this Passover the first day of the Passover festival coincided with the weekly Sabbath. But that is an entirely gratuitous inference. This coincidence would, of course, be a "high day," but so would the first day of the feast, the last day, or the Sabbath of the feast. In John 7:37 the last day is called "the great day of the feast." The Sabbath occurring during the festival would be a high day likewise. Robinson's arguments on this point are quite conclusive. Nothing can be made out of the expression against the position of the Synoptists. McClellan discusses various other passages in John which show that the crucifixion occurred on Friday, and that this was the first day of the feast (John 18:39, 40; 19:31, 42; 20:1, 19, etc.). We conclude then that a fair interpretation of the passages alleged not only removes all contradiction between John and the Synoptists, but rather decidedly favors the view that they have the same date for the Passover meal, and that Jesus ate the Passover at the regular hour and was crucified on Friday, 15th Nisan. It is reassuring to note that David Smith (_The Days of His Flesh_, Appendix VIII) reaches the same conclusion as that just stated. He makes it out that Jesus ate the regular Passover meal and was crucified on Friday 15th of Nisan and that the passages in John really agree with the Synoptic account. _12. The Hour of the Crucifixion_ In John 19:14 it is stated that the time when Pilate sentenced Jesus to be crucified, or rather when he began the last trial in which he sentenced him, was about the sixth hour. We read, however, in Mark 15:25 that it was the third hour when Christ was crucified. The Synoptists all unite in saying that the darkness began at the sixth hour. The Jewish way of counting the hours was to divide the night and day into twelve divisions each, beginning at sunrise and sunset. The hours would thus vary in length with the time of year. Just after the vernal equinox the third hour of Mark would be about 9 A.M., and the sixth hour of the Synoptists would be about noon. The ninth hour, when Jesus gave his piteous cry to God (Mark 15:34), would be about 3 P.M. But how can the sixth hour of John, the time when Jesus was sentenced by Pilate, be reconciled to this schedule? A real difficulty is here presented, but by no means an insuperable one, as Alford and Meyer hold. Let us discuss some of the more usual explanations. Andrews and McClellan give quite a variety of suggested solutions. 1. Some hold that "sixth" in John is a textual error for "third." This could easily happen, since the gamma and the digamma of the Greek are very similar. Eusebius said that the accurate copies had it "third" in John. But the textual evidence is overwhelmingly against it, and, besides, the difficulty would not be removed. John is evidently speaking of the time at the last trial and Mark of the time after Jesus has been led out to the crucifixion. So nothing is gained by this hypothesis. We should still be confronted with the same difficulty. The change to _third_ in John was a mere stupid scribal correction. 2. Others would change the punctuation in John 19:14 so as to make "of the Passover" belong to "sixth hour," beginning from midnight. But there is no evidence that the Passover began with midnight. So Hofmann. This is very forced and unnatural. 3. Views that hinge on the word "preparation." Some would hold that John simply says that about noon the preparation time of the Passover begins. But Preparation here means Friday, and noon is not the hour needed to harmonize with Mark. Equally arbitrary is it to count six hours backward from noon so as to reach six o'clock. Augustine suggested that the six hours are to be counted from 3 A.M. This would make 9 A.M., and would concur with the hour of Mark. But this is wholly arbitrary and unsatisfactory, and would not relieve the trouble. 4. Equally arbitrary is the solution that makes Mark refer to the hour of the sentence and John to the crucifixion, just the reverse of the Scripture account. Augustine also proposed that Jesus was crucified at the third hour by the tongues of the Jews, and at the sixth by the hands of the soldiers. 5. Others hold that Mark and John both speak in general terms. Hence the crucifixion may have taken place between 9 and 12 in the morning. Mark looks in one direction and John in the other without aiming at definiteness. The Jews, it is true, were not as exact in the use of expressions of time as we are to-day, but this solution hardly meets the requirements of the case. Mark puts his _third_ hour at the beginning of the crucifixion, and John his _sixth_ hour at the beginning of the last trial. This reconciliation does not reconcile. 6. The most satisfactory solution of the difficulty is to be found in the idea that John here uses the Roman computation of time, from midnight to noon and noon to midnight, just as we do now. Hence the sixth hour would be our six o'clock in the morning. If this hour was the beginning of the last trial of Jesus, we then have enough, but not too much, time for the completion of the trial, the carrying away of Jesus outside the city walls, together with the procuring of the crosses, etc. All the events, moreover, narrated by the Evangelists, could have occurred between dawn (John 18:27) and six or seven. For a long time it was doubted whether the Romans ever used this method of computing time for civil days. Farrar vehemently opposes this idea. But Plutarch, Pliny, Aulus Gellius, and Macrobius expressly say that the Roman civil day was reckoned from midnight to midnight. So the question of fact may be considered as settled. The only remaining question is whether John used this mode of reckoning. Of course, the Romans had also the natural day and the natural night just as we do now. In favor of the idea that John uses the Roman way of counting the hours in the civil day, several things may be said. _(a)_ He wrote the Gospel late in the century, probably in Asia Minor, long after the destruction of Jerusalem, when the Jewish method would not likely be preserved. Roman ideas were prevalent in Asia Minor. John evidently is not writing for the Jews primarily, since he constantly speaks of "the Jews" as outsiders. John is writing to be understood by the people, and this is the way it would be understood in Asia Minor. _(b)_ All the passages in John, where the hour is mentioned, allow this computation. John 1:39 would be 10 A.M.; 4:6 f. would be 6 P.M., counting from noon also (as we do). This hour suits best the circumstances. In the evening the women would come to get water, Jesus would have time for his journey thither, and would be tired and hungry. In John 4:52 the hour would be 7 P.M. This hour likewise suits the circumstances better. John 11:9, Are there not twelve hours in the day? is not against this idea, since here obviously the natural day, as opposed to night, is meant. The Romans used both methods and so do we. _(c)_ Moreover, one passage in John (20:19), when compared with Luke 24:29, 36, makes it necessary to understand that John used the Roman method in this instance. It was toward evening, and the day had declined, according to Luke, when Jesus and the disciples drew near to Emmaus. Here he ate supper and, "rising up that very hour," the disciples returned seven miles to Jerusalem and told these things to the eleven who were together. But while they were narrating these things Jesus appeared to them. Now John, in mentioning this very appearance of Jesus (20:19), says that it "was evening on _that day_, the first day of the week," _i.e._, evening of the day when Mary Magdalene had seen the Lord. But with the Jews the evening began the day. Hence John, here at least, is _bound_ to mean the Roman day. It was the evening of the same day in the morning of which Mary had seen Jesus. This appears conclusive. John did use the Roman method here, may have done so always, almost certainly did so in 19:14. Besides, as McClellan shows, the natural meaning of John's phrase is that it was the sixth hour of the Friday (Preparation) of the Passover. But we have just seen that John in 20:19 counts according to the Roman day. Hence the sixth hour of Friday would be six o'clock in the morning. This is the only solution that really harmonizes John and Mark. The rest make the hours agree, but the hours bring together different events. This method harmonizes the whole narrative, and seems entirely probable, if we can assume that the Romans or Greeks employed hours in this sense, a point denied by Ramsay. Sir W. M. Ramsay (_The Expositor_ for March, 1893, and Extra Volume, Hastings D. B.) contends that Mark and John are at variance, but that it is of small moment, since the ancients had little notion about hours. He seeks to show that the martyrdom of Polycarp and Pronius, usually relied on to prove that in Asia Minor the hours were counted from midnight, took place in the afternoon, instead of the morning, the usual time. Hence the eighth and tenth hours respectively would be 2 P.M. and 4 P.M. Ramsay argues that, when hours were counted, they were always counted from sunrise. He holds that John is more accurate about hours than Mark and that hence Mark is in error. He agrees that John "stood on the Roman plane" in the use of time, but denies that the sixth hour can be our 6 A.M. But the evidence is too uncertain for such a dogmatic position. _13. The Time of the Resurrection of Christ_ 1. Mark, Luke, and John say that the resurrection had taken place early on the first day of the week, _i.e._ early Sunday morning. Mark (16:9) says that Jesus, "having risen early, on the first day of the week, appeared, etc." The position of "early" is ambiguous in the Greek and the passage is disputed. Mark (16:2) states that it was very early on the first day of the week, the sun having risen, when the women came to the sepulchre. Luke (24:1) says that the women came to the tomb at early dawn on the first day of the week. John (20:1) says that Mary Magdalene came to the tomb in the morning on the first day of the week. So then, there is no doubt that these three Evangelists mean to say that Jesus rose very early on Sunday morning, and that shortly after that event came the two Marys and some other women to anoint his body with spices. Much objection is made to some of the details in the accounts of Mark and John especially as being inconsistent. John (20:1) says that Mary comes while it is yet dark, while Mark says (16:2) that the sun was risen. But Mark also says in the same verse that it was very early, which would agree with John's statement that it was yet dark. Hence Mark's other statement, that the sun was risen, must be interpreted in the light of his own words. Two solutions can be offered. _(a)_ We may suppose, as McClellan and others, that John's note of time refers to the starting from Bethany, while it was yet dark or very early (Mark). In a few minutes it would be early dawn (Luke), and by the time the women come to the tomb, the sun would be up. All this is entirely possible and looks even probable, for in the twilight of early dawn, the border line is very narrow between darkness and sunrise. A stiff morning walk would pass through all the stages. It all depends on where you take your stand in this fleeting interim. Mark covers both sides and so includes it all from the first glimmering light till the full light of day. _(b)_ Or the expression, "the sun was risen" (aorist participle), may simply be a general expression applicable to the phenomena of sunrise. The first gleam of daylight comes from the rising sun, though not yet completely risen. Robinson gives several examples from the Septuagint, where the same phrase is used in the aorist tense in a general way for the dawning light of day (Judges 9:33; 2 Kings 3:22; Ps. 104:22). Either of these explanations is entirely possible and removes the difficulty. 2. But Matthew seems to put the resurrection on the evening after the Sabbath, our Saturday evening. He says (28:1), "But late on the Sabbath day, as it was dawning into the first day of the week, came Mary Magdalene and the other Mary to view the sepulchre." If this passage means that the visit was made at the end of the Sabbath day (evening) and after the resurrection of Jesus, then Matthew is in plain contradiction to the other Evangelists. Some have taken the position that Jesus rose at sunset on the Sabbath day, forgetting that Mark (16:9) says that he rose early in the morning. There are several ways of reconciling Matthew with the other gospels. _(a)_ Greswell, Alford and others would translate "late on the Sabbath day" by "late in the week." The Greek word is the same in this verse for Sabbath and week. In both cases, therefore, the translation could be the same. But little sense would result from this translation. "Late in the week" and "dawning into the first day of the week" hardly fit well. By this explanation the latter expression is used for the first part of Sunday and the visit occurred in this dawning part of the day. _(b)_ Others would translate "late on the Sabbath day" by "after the Sabbath day." Godet, Grimm and others contend that the Greek idiom could mean this, and the _Koiné_ allows it (Robertson, _Grammar of the Greek New Testament_, pp. 645 f.). This rendering is possible, though the papyri have instances of "late on" for this preposition _(opse)_, and it is so translated by several English translators. Thus the Greek idiom allows either "late on" or "after." _(c)_ Matthew does not clearly say that this visit was made after the resurrection of the Saviour although his words may mean that. Hence the words may have their natural meaning as sustained by the papyri. Late on the Sabbath day, about sundown say, the two Marys go to view the sepulchre (Matt. 28:1), having rested through the day (Luke 23:56). The women who had come with Jesus from Galilee had gone thither on Friday, after his burial, to see where he was laid and had prepared spices. If they went at nightfall at the close of the Sabbath (Matt. 28:1) "to see the sepulchre," they could have bought spices after sundown (Mark 16:1). Then (Mark 16:2) in the early morning, they rose and took the spices and went to anoint his body. It was then that they saw the angel (Matt. 28:5). Matthew does not say that in the visit of 28:1 the angel appeared to them. He speaks of the earthquake having come, and the resurrection, and then resumes. This view gains some support from the use of the same Greek word in Luke 23:54, "And it was the day of the Preparation (Friday) and the Sabbath drew on (was dawning)." Here the meaning seems to be that the Sabbath _dawned_ at the close of the day. So Westcott, McClellan and others. However it may be about the visit of the women in Matt. 28:1, Matthew certainly does not mean to say that Jesus rose at sunset on the Sabbath. The whole course of his narrative in the rest of the chapter shows that it was the morning of Sunday when the angel appeared. While (Matt. 28:11) the women went to the disciples, the soldiers ran to the chief priests (Matt. 28:13) and said that the disciples came by _night_ and stole him while they slept, clearly implying that it was now day. Hence Matthew does not teach that Jesus rose at sunset, but the reverse. Besides, Matthew expressly says that Jesus rose on the third day, which would not be true, if he rose on the Sabbath. _(d)_ Sabbath day may be used of the day followed by the night, according to a possible understanding of the language. The Jews originally counted from evening to evening, but this custom did not prevail universally. Jonah (1:17) and Matthew (12:40) speak of three days and three nights, following the day by the night. Meyer, Morison, Clark and others hold this view, and it is possible, but certainly not so satisfactory as the view given under (c). At any rate, it remains clear that Matthew agrees with the other Evangelists in putting the resurrection of Jesus Sunday morning. The chief point of difficulty is Matthew's visit of the women in 28:1, whether this was in the evening before simply "to view the sepulchre," or in the morning to anoint the body of the Saviour. The condensed account of Matthew leaves this question unsettled, and there we too shall have to leave it. And this last matter does not affect the question as to the time of the Lord's resurrection, but only the number of the visits made by the women. _14. The Length of Our Lord's Stay in the Tomb_ Quite an effort is made in some quarters to show that Jesus remained in the tomb seventy-two hours, three full days and nights. The effort seems due to a desire to give full value to the expression "three days" and to vindicate scripture. But a minutely literal interpretation of this phrase makes "on the third day" flatly erroneous. A good deal of labor has been expended in the impossible attempt to make three and four equal to each other. There are three sets of expressions used about the matter, besides the express statements of the Gospels about the days of the crucifixion and resurrection. Let us examine these lines of evidence. 1. Luke settles the matter pointedly by mentioning all the time between the crucifixion and the resurrection (Luke 23:50-24:3). The burial took place Friday afternoon just before the Sabbath drew on (Luke 23:54). The women rested on the Sabbath (Saturday) (Luke 23:56), and went to the sepulchre early Sunday morning, the first day of the week (Luke 24:1). There is no escaping this piece of chronology. This is all the time there was between the two events. Jesus then lay in the tomb from late in the afternoon of Friday till early Sunday morning. The other Gospels agree with this reckoning of the time, as we have already seen. 2. But how about the prediction of Jesus, repeatedly made, and once illustrated by the case of Jonah, that he would rise after three days? Are two nights and a day and two pieces of days three days? Let us see. _(a)_ The well-known custom of the Jews was to count a part of a day as a whole day of twenty-four hours. Hence a part of a day or night would be counted as a whole day, the term day obviously having two senses, as night and day, or day contrasted with night. So then the part of Friday would count as one day, Saturday another, and the part of Sunday the third day. This method of reckoning gives no trouble to a Jew or to modern men, for that matter. In free vernacular we speak the same way today. _(b)_ Besides, the phrase "on the third day" is obliged to mean that the resurrection took place on that day, for, if it occurred after the third day, it would be on the fourth day and not on the third. Now it so happens that this term "third day" is applied _seven_ times to the resurrection of Christ (Matt. 16:21; Matt. 17:23; Matt. 20:19; Luke 24:7, 21, 46; 1 Cor. 15:4). These numerous passages of Scripture, both prophecy and statement of history, agree with the record of the fact that Jesus did rise on the third day. (Luke 24:7.) _(c)_ Moreover, the phrase "after three days" is used by the same writers (Matthew and Luke) in connection with the former one, "the third day," as meaning the same thing. Hence the definite and clear expressions must explain the one that is less so. The chief priests and Pharisees remember (Matt. 27:63) that Jesus said, after three days I rise again. Hence they urge Pilate to keep a guard over the tomb until the _third day_ (Matt. 27:64). This is their own interpretation of the Saviour's words. Besides, in parallel passages in the different Gospels, one will have one expression and another the other, naturally suggesting that they regarded them as equivalent. (Cf. Mark 8:31 with Matt. 16:21, Luke 9:22 with Mark 10:34.) On the third day cannot mean on the fourth day, while after three days can be used as meaning on the third day. _(d)_ Matthew 12:40 is urged as conclusive the other way. But the "three days and three nights" may be nothing more than a longer way of saying three days, using day in its long sense. And we have already seen that the Jews counted any part of this full day (day and night) as a whole day (day and night). Hence this passage may mean nothing more than the common "after three days" above mentioned, and, like that expression, must be interpreted in accordance with the definite term "on the third day" and with the clear chronological data given by Luke and the rest. They seemed to be conscious of no discrepancy in these various expressions. Most likely they understood them as well as we do at any rate. A LIST OF THE PARABLES OF JESUS The Sign of the Temple, § 3l. The Physician, § 39 (cf. § 47). The Three Parables about the New Dispensation, § 48. The Blind Guiding the Blind, The Mote and the Beam, § 54. The Wise and Foolish Builders, § 54. The Children in the Market Place, § 57. The Two Debtors, § 59. Parables about Satan's Kingdom, § 6l. The Unclean Spirit that Returned, § 62. The Sower, § 64. The Seed Growing of Itself, § 64. The Tares, § 64. The Mustard Seed, §§ 64 and 110. The Leaven, §§ 64 and 110. The Hid Treasure, § 64. The Pearl of Great Price, § 64. The Net, § 64. The Scribe, § 64. The Parable of Corban, § 77. The Unmerciful Servant, § 92. The Good Shepherd, § 10l. The Good Samaritan, § 103. The Importunate Friend, § 105. The Rich Fool, § 108. The Waiting Servants, § 108. The Wise Steward, § 108. The Fig Tree, § 109. Seats at Feasts, § 114. Feast for the Poor, § 114. The Great Supper, § 114. The Tower and the King, § 115. The Lost Sheep, § 116 (cf. § 91). The Lost Coin, § 116. The Lost Son, § 116. The Unrighteous Steward, § 117. The Rich Man and Lazarus, § 117. Unprofitable Servants, § 117. The Importunate Widow, § 121. The Pharisee and the Publican, § 121. The Laborers in the Vineyard, § 124. The Pounds, § 127. The Two Sons, § 132. The Wicked Husbandmen, § 132. The Rejected Stone, § 132. The Marriage Feast and the Wedding Garment, § 132. The Fig Tree, § 139. The Porter, § 139. The Master and the Thief, § 139. The Wise Servant, § 139. The Ten Virgins, § 139. The Talents, § 139. The Sheep and the Goats, § 139. A LIST OF THE MIRACLES OF JESUS The Water Made Wine, § 29. The Courtier's Son, § 38. The First Draught of Fishes, § 41. The Capernaum Demoniac, § 42. Simon's Mother-in-law, § 43. A Leper, § 45. The Paralytic, § 46. The Impotent Man, § 49. The Man with a Withered Hand, § 51. The Centurion's Servant, § 55. The Widow's Son, § 56. A Blind and Dumb Man, § 61. The Stilling of the Storm, § 65. The Gadarene Demoniacs, § 66. The Woman with an Issue of Blood, § 67. Jairus' Daughter, § 67. Two Blind Men, § 68. A Dumb Demoniac, § 68. The Five Thousand Fed, § 72. Jesus Walking on the Water, § 74. The Phoenician Woman's Daughter, § 78. The Deaf and Dumb Man, § 79. The Four Thousand Fed, § 79. A Blind Man Healed, § 81. The Demoniac Boy, § 87. The Shekel in the Fish's Mouth, § 89. The Man Born Blind, § 100. The Woman with an Infirmity, § 110. The Man with the Dropsy, § 114. The Raising of Lazarus, § 118. The Ten Lepers, § 120. Blind Bartimæus and His Companion, § 126. The Fig Tree Cursed, § 129. Malchus' Ear, § 153. The Second Draught of Fishes, § 180. Besides these particular miracles numerous general groups must be added, as Mark 6:56; Matt. 4:23 f.; 9:35 f.; Luke 4:40 f.; 5:15 f.; 6:17-19; 7:21 f.; John 2:23; 3:2; 4:45; 20:30; 21:25. LIST OF OLD TESTAMENT QUOTATIONS IN THE GOSPELS Mark 1:2, from Mal. 3:1; Isa. 40:3. " 1:3, " Isa. 40:3. " 1:11, " Ps. 2:7; Isa. 42:1. " 1:24, " Ps. 16:10. " 1:44, " Lev. 13:49; 14:2-32. " 2:24, " Ex. 20:10; Deut. 5:14; 23:25 " 2:25, " Lev. 24:9; 1 Sam. 21:1-6. " 4:12, " Isa. 6:9, 10. " 4:29, " Joel 3:13. " 4:32, " Dan. 4:9. " 6:18, " Lev. 18:16; 20:21. " 7:6, 7, " Isa. 29:13. " 7:10, " Ex. 20:12; 21:17; Lev. 20:9; Deut. 5:16. " 8:18, " Isa. 6:9, 10; Jer. 5:21; Ezek. 12:2. " 8:38, " Ps. 62:12; Prov. 24:12. " 9:7, " Deut. 18:15; Isa. 42:1; Ps. 2:7. " 9:12, " Mal. 4:5. " 9:13, " 1 Kings 10:2, 10. " 9:48, " Isa. 66:24. " 9:49, " Lev. 2:13. " 10:4, " Deut. 24:1. " 10:6, " Gen. 1:27; 5:2. " 10:7, 8, " Gen. 2:24. " 10:19, " Ex. 20:12-17; Deut. 5:16-21. " 10:27, " Gen. 18:14; Job 42:2. " 11:9, " Ps. 118:26. " 11:17, " Isa. 5:17; Jer. 7:11. " 12:2, " Isa. 5:1 f. " 12:10, 11, " Ps. 118:22 f. " 12:19, " Gen. 38:8; Deut. 25:5, 6. " 12:26, " Ex. 3:6. " 12:29, " Deut. 6:4, 6. " 12:31, " Lev. 19:18. " 12:33, " 1 Sam 15:22. " 12:36, " Ps. 8:7; 110:1. " 13:12, " Mic. 7:6 " 13:14, " Dan. 9:27. " 13:19, " Dan. 12:1. " 13:24, " Dan. 8:10; Eccl. 12:2; Joel 4:16. " 13:26, " Dan. 7:13. " 14:12, " Ex. 12:18-20. " 14:18, " Ps. 41:9. " 14:24, " Ex. 24:8; Lev. 4:18-20; Jer. 31:31. " 14:27, " Zech. 13:7. " 14:34, " Ps. 42:6. " 14:62, " Ps. 110:1; Dan. 7:13. " 14:64, " Lev. 24:16. " 15:24, " Ps. 22:18. " 15:34, " Ps. 22:1. Matt. 1:1-17, from 1 Chron. 1:34; 2:1-15; 3:1-19. " 1:23, " Isa. 7:14. " 2:2, " Num. 24:17. " 2:6, " Mic. 5:1 f. " 2:15, " Hos. 11:1. " 2:18, " Jer. 31:15. " 3:3, " Isa. 40:3. " 3:17, " Ps. 2:7; Isa. 42:1. " 4:4, " Deut. 8:3. " 4:6, " Ps. 91:11. " 4:7, " Deut. 6:16. " 4:10, " Deut. 6:13. " 4:15 f., " Isa. 8:23; 9:1 f. " 5:4, " Isa. 61:2. " 5:5, " Ps. 37:11. " 5:6, " Ps. 55. " 5:7, " Ps. 18:25; Prov. 11:17. " 5:8, " Ps. 24:3-5. " 5:21 f., " Ex. 20:13; Deut. 5:17. " 5:27, " Ex. 20:14; Deut. 5:18. " 5:31, " Deut. 24:1. " 5:33 ff., " Ex. 20:7; Num. 30:2; Lev. 19:12; Deut. 5:11; 23:21; Isa. 66:1; Ps. 48:2. " 5:38, " Ex. 21:24; Lev. 24:20; Deut. 19:21. " 5:43, " Lev. 19:18; Deut. 23:6; 25:19. " 8:11, " Isa. 49:12. " 8:17, " Isa. 53:4. " 9:13, " Hos. 6:6. " 9:36, " Num. 27:17; Ezek. 24:5. " 10:35, " Mic. 7:6. " 11:5, " Isa. 2:18-19; 35:5-6; 61:1. " 11:10, " Mal. 3:1. " 11:15, " Mal. 4:5. " 11:23, " Isa. 14:13-15. " 11:24, " Gen. 19:24. " 11:29 f., " Jer. 6:16. " 12:2, " Ex. 20:10; Deut. 5:14; 23:25. " 12:3, " Lev. 24:9; 1 Sam. 21:1-6. " 12:5, " Num. 28:9-10. " 12:7, " Hos. 6:6. " 12:18-21, " Isa. 42:1-4. " 12:40, " Jonah 1:17; 2:1-2; 3:5; 4:3; 1 Kings 10:1-10. " 13:14, 15, " Isa. 6:9, 10. " 13:32, " Dan. 4:9-21. " 13:35, " Ps. 78:2. " 13:43, " Dan. 12:3. " 15:4, " Ex. 20:12; 21:17; Lev. 20:9. " 15:8, 9, " Isa. 29:13. " 16:4, " Jonah 3:4. " 16:18, " Ps. 89:4, 26, 38, 48. " 16:27, " Ps. 62:12; Prov. 24:12. " 17:5, " Isa. 42:1; Deut. 18:5; Ps. 2:7. " 17:11-12, " 1 Kings 19:2, 10; Mal. 4:5-6. " 18:16, " Deut. 19:15. " 19:4, " Gen. 1:27; 5:2. " 19:5, " Gen. 2:24. " 19:7, " Deut. 24:1. " 19:18, " Ex. 20:12, 13, 14; 21:17; Deut. 5:19, 20. " 19:19, " Lev. 19:18; Ex. 20:12. " 19:26, " Gen. 18:14. " 21:5, " Isa. 62:11; Zech. 9:9. " 21:9, " Ps. 118:26. " 21:13, " Isa. 56:7; Jer. 7:11. " 21:16, " Ps. 82. " 21:33, " Isa. 5:1 f. " 21:42, " Ps. 118:22. " 21:44, " Isa. 8:14. " 22:24, " Deut. 25:5. " 22:32, " Ex. 3:6, 15. " 22:37, " Deut. 6:5. " 22:39, " Lev. 19:18. " 22:44, " Ps. 110:1. " 23:5-6, " Ex. 13:9; Num. 13:38-39; Deut. 6:8; 11:18. " 23:23, " Lev. 27:30; Mic. 6:8. " 23:35, " Gen. 4:8; 2 Chron. 24:20-21. " 23:38 f., " Ps. 118:26; Jer. 12:7; 22:5. " 24:15, " Dan. 9:27; 11:31; 12:11. " 24:21, " Dan. 12:1. " 24:24, " Deut. 13:1. " 24:29, " Dan. 8:10; Joel 4:16. " 24:30, " Dan. 7:13; Isa. 13:9-10; Ezek. 32:7-8; Amos 8:9; Zeph. 1:14-16. " 24:37, " Gen. 6:11-13; 7:7, 21-23. " 25:31, " Zech. 14:5. " 25:46, " Dan. 12:2. " 26:28, " Ex. 24:8; Lev. 4:18-20; Jer. 31:31; Zech. 9:11. " 26:31, " Zech. 13:7. " 26:64, " Ps. 110:1; Dan. 7:13. " 26:65, " Lev. 24:16. " 27:6, " Deut. 23:18. " 27:9, 10, " Jer. 18:2; 19:2; 32:6; Zech. 11:13. " 27:24, " Deut. 21:6-9. " 27:34, " Ps. 69:21. " 27:35, " Ps. 22:19. " 27:46, " Ps. 22:1. Luke 1:15, from Num. 6:3; Judg. 13:4-5; 1 Sam. 1:11. " 1:17, " Mal. 3:1; 4:5-6. " 1:19, " Dan. 8:16; 9:21. " 1:31, " Isa. 7:14. " 1:32, " 2 Sam. 7:12-17. " 1:35, " Ex. 13:12. " 1:38, " Gen. 18:14. " 1:46 f., " 1 Sam. 2:1-10. " 1:48, " 1 Sam. 1:11. " 1:49, " 1 Sam. 2:2. " 1:50, " Ps. 103:17. " 1:51, " 1 Sam. 2:4; Ps. 89:10. " 1:52, " 1 Sam. 2:7; Job. 5:11; 12:19. " 1:53, " 1 Sam. 2:5; Ps. 107:9. " 1:54, " Isa. 41:8-9; Gen. 17:7; Mic. 7:20. " 1:59, " Lev. 12:3. " 1:68, " Ps. 72:18; 111:9. " 1:69, " 1 Sam. 2:10; Ps. 18:3. " 1:71, " Ps. 18:4; 106:10. " 1:72 f., " Gen. 17:7; Lev. 26:42; Ps. 105:8; Mic. 7:20. " 1:76, " Mal. 3:1. " 1:78, " Mal. 4:2. " 1:79, " Isa. 8:22; 9:2. " 2:21, " Gen. 17:12; Lev. 12:3. " 2:23 f., " Ex. 13:2, 12; Lev. 12:1-8. " 2:30, " Isa. 52:10. " 2:32, " Isa. 42:6; 49:6. " 2:41, " Ex. 23:14-17; Deut. 16:1-8. " 2:52, " 1 Sam. 2:26. " 3:4-6, " Isa. 40:3-5. " 3:22, " Ps. 2:7; Isa. 42:1. " 3:23-38, " 1 Chron. 1:1-4, 24-28; 2:1-15; 3:17; Ruth 4:18-22. " 4:4, " Deut. 8:3. " 4:8, " Deut. 6:13. " 4:10 f., " Ps. 91:11. " 4:12, " Deut. 6:16. " 4:18 f., " Isa. 58:6; 61:1 f. " 4:25-27, " 1 Kings 17:1, 8-9; 18:1-2; 2 Kings 5:1, 14. " 4:34, " Ps. 16:10. " 5:14, " Lev. 13:49; 14:2-32. " 6:2, " Ex. 20:10; Deut. 5:14; 23:25. " 6:3, " Lev. 24:9; 1 Sam. 21:1-6. " 6:21, " Isa. 61:2. " 7:22, " Isa. 2:18-19; 35:5-6; 61:1. " 7:27, " Mal. 3:1. " 8:10, " Isa. 6:9 f. " 10:12, " Gen. 19:24. " 10:15, " Isa. 14:13-15. " 10:27, " Lev. 18:5; 19:18; Deut. 6:4 f. " 11:29, " Jonah 3:1-4. " 11:31, " 1 Kings 10:1-3. " 11:32, " Jonah 3:5-10. " 11:42, 51, " Lev. 27:30; Gen. 4:8; 2 Chron. 24:20 f.; Mic. 6:8. " 12:53, " Mic. 7:6. " 13:14, 19, " Ex. 20:8-11; Deut. 5:12-15; Dan. 4:10-12, 20 f. " 13:27, 29, " Ps. 6:8; 13:29; 107:3; Isa. 49:12. " 17:12, " Lev. 13:45-46. " 17:13 f., " Lev. 13:49; 14:1-3. " 17:26, " Gen. 6:11-13; 7:7, 21-23. " 17:28, 33, " Gen. 18:20-22; 19:24-25; Gen. 19:26. " 18:20, " Ex. 20:12-17; Deut. 5:16-21. " 19:8, 10, " Ex. 22:1; Num. 5:6-7; Ezek. 34:16. " 19:38, " Ps. 118:26. " 19:46, " Isa. 56:7; Jer. 7:11. " 20:9, " Isa. 5:1 f. " 20:17, " Ps. 118:22 f. " 20:18, " Isa. 8:14. " 20:28, 38, " Gen. 38:8; Deut. 25:5 f.; Ex. 3:6. " 20:42 f., " Ps. 8:7; 110:1. " 21:20, " Dan. 9:27. " 21:22, " Dan. 12:1. " 21:25 f., " Dan. 8:10; Joel 4:16; Isa. 13:9 f.; Ezek. 32:7 f.; Amos 8:9; Zeph. 1:14 f. " 21:27, 28, " Dan. 7:13; Deut. 30:4 (LXX); Isa. 21:12 f.; Zech. 2:6 (LXX). " 22:37, " Isa. 53:12. " 22:46, " Ps. 31:5. " 22:69, " Ps. 110:1; Dan. 7:13. " 23:30, " Hos. 10:8. " 23:46, " Ps. 31:6. " 23:56, " Ex. 12:16; 20:8-11; Deut. 5:12-15. " 24:46, " Hos. 6:2. John 1:23, from Isa. 40:3. " 1:29, 36, " Isa. 53:7. " 1:49, " 2 Sam. 7:14; Ps. 2:7. " 1:51, " Gen. 28:12. " 2:18, " Ex. 16:4, 15; Neh. 9:15; Ps. 69:9. " 3:14, " Num. 21:8-9. " 4:5, " Josh. 24:32. " 5:10, " Ex. 20:10; Deut. 5:14. " 6:14, " Deut. 18:15. " 6:31, " Ex. 16:4; Neh. 9:15; Ps. 78:24. " 6:45, " Isa. 54:13. " 7:22, " Gen. 17:9-14; Lev. 12:1-3. " 7:38, " Prov. 18:4. " 7:42, " 2 Sam. 7:12; Isa. 11:1; Mic. 5:2. " 8:5, " Lev. 20:10; Deut. 22:22-24. " 8:17, " Deut. 17:6; 19:15. " 8:39, " Isa. 6:9 f. " 10:16, " Ezek. 35:23; 37:24. " 10:34, " Ps. 82:6. " 12:13, " Ps. 118:26. " 12:14 f., " Zech. 9:9. " 12:27, " Ps. 42:6. " 12:38, " Isa. 53:1. " 12:40, " Isa. 6:9 f. " 13:18, " Ps. 41:9. " 15:25, " Ps. 35:19; 69:5. " l6:22, " Isa. 66:14. " 17:12, " Ps. 41:9. " 19:24, " Ps. 22:18. " 19:29, " Ps. 69:21. " 19:36, " Ex. 12:46; Num. 9:12; Ps. 34:21. " 19:37, " Zech. 12:10. " 19:42, " Deut. 21:22. A LIST OF SOME UNCANONICAL SAYINGS OF JESUS Some of the more important reported sayings of Christ are given which are not found in the Gospels or Acts; whether true words of the Master or not, it is not known. Some certainly are not like the Spirit of Christ, but it will be of service to the student to compare them with the genuine Words of Jesus in our Gospels. The Apocryphal Gospels are passed by as not worth using in this list. 1. The Logia of Jesus (Grenfell and Hunt): Jesus saith: Except ye fast to the world, ye shall in no wise find the Kingdom of God; and except ye keep the Sabbath, ye shall not see the Father. Jesus saith: I stood in the midst of the world, and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieveth over the sons of men because they are blind in their heart. Jesus saith: Wherever there are ... and there is one ... alone, I am with him. Raise the stone and there thou shalt find me, cleave the wood and there am I. Jesus saith: A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him. Jesus saith: A city built upon the top of a high hill and stablished, can neither fall nor be hid. 2. Readings found in Codex D. One is concerning a man found working on the Sabbath, and comes after Luke 6:4: O man, if indeed thou knowest what thou doest, thou art blessed; but if thou knowest not, thou art cursed and art a transgressor of the law. Likewise Codex D has, after Matt. 20:28: But you seek to increase from little, and from greater to be less. 3. Quotations found in various early Fathers. From Barnabas: Let us resist all iniquity, and hold it in hatred. They who wish to see me and lay hold on my kingdom must receive me by affliction and suffering. From Origen and others: Show yourselves tried money changers. Ask great things, and the small shall be added to you; and ask heavenly things, and the earthly shall be added unto you. He who is near me is near the fire: he who is far from me, is far from the kingdom. For those that are sick I was sick, and for those that hunger, I suffered hunger, and for those that thirst, I suffered thirst. From Clement of Rome (Ep. II.): Keep the flesh pure, and the seal unspotted. When the two shall be one, and that which is without as that which is within, and the male with the female neither male nor female. If ye kept not that which is small, who will give you that which is great? For I say unto you, that he that is faithful in very little is faithful also in much. From Justin Martyr: In whatsoever I may find you, in this will I also judge you. Such as I may find thee, I will judge thee. From Ignatius: Take hold, handle me, and see that I am not an incorporeal spirit. From Clement of Alexandria: He that wonders shall reign, and he that reigns shall rest. Look with wonder at that which is before you. My mystery is for me and for the sons of my house. From Papias: The days will come in which vines shall spring up, each having ten thousand stocks, and on each stock ten thousand branches, and on each branch ten thousand shoots, and on each shoot ten thousand bunches, and on each bunch ten thousand grapes, and each grape when pressed shall give five and twenty measures of wine. And when any saint shall have seized one bunch, another shall cry: I am a better bunch; take me; through me bless the Lord. SIMILAR INCIDENTS AND CHIEF REPEATED SAYINGS Calling Disciples: §§ 28, 41, and 53. Cleansing the Temple: §§ 31 and 129. Owning Jesus as Messiah: §§ 28, 35, 41, 76, 82, 118. Rejection at Nazareth: §§ 39 and 69. Miraculous Draught of Fishes: §§ 41 and 180. Parables of Mustard Seed and Leaven: §§ 64 (d) and 110. The Tours of Galilee: §§ 44, 60, and 70. Healings on the Sabbath: §§ 42, 43, 49-51, 100, 110, 114. The Lists of the Twelve: §§ 53 and 70. Courtier's Son and Centurion's Servant: §§ 38 and 55. The Model Prayer: §§ 54 and 105. The Anointing of Christ: §§ 59 and 141. The Blasphemous Accusation: §§ 61, 68, and 106. Groups of Parables: §§ 64, 91-92, 108, 114-117, 121, 124, 132, 139. Sending the Twelve and Sending the Seventy: §§ 70 and 102. Feeding the Five Thousand and the Four Thousand: §§ 72 and 79. Tests of Discipleship: §§ 76, 83 and 115. Jesus Foretelling His Death: §§ 31, 83, 85, 86, 88, 125, 139-152. The Twelve Contending for Supremacy: §§ 90, 125, 144. Attacking Jesus in Jerusalem: §§ 31, 49, 96-101, 111, 119, 124-135, 153-167. Foretelling the Second Coming: §§ 84, 120, 127, 139, 148-151. Divorce: §§ 54 and 122. Like Children: §§ 90 and 123. Rewards of Service: §§ 93 and 124. Worldly Anxieties: §§ 54 and 108. The Ninety and Nine: §§ 91 and 116. Baptism of Death: §§ 108 and 125. The Pounds and the Talents: §§ 127 and 139. The Agony of Christ: §§ 130 and 152. Denouncing the Scribes and Pharisees: §§ 61 and 137. Lament Over Jerusalem: §§ 113, 128, and 137. About a Sword: §§ 70, 147, 153. The Three Commissions: §§ 178, 181, and 183. In general the Later Judean Ministry and the Perean Ministry, chiefly Luke's contribution to the Life of Christ, furnish many events and discourses similar to those described in the Galilean Ministry. Sections 102 to 127 furnish most of the so-called "doublets" or repeated sayings of Jesus or similar miracles. This is just what we should expect in a popular teacher who journeyed in different parts of the country. Some of these were real doublets, spoken by Jesus more than once. Others may be grouped by Luke in a different place. We have no way to decide the problem. BY PROFESSOR A. T. ROBERTSON A HARMONY OF THE GOSPELS FOR STUDENTS OF THE LIFE OF CHRIST. Based on the BROADUS HARMONY. A GRAMMAR OF THE GREEK NEW TESTAMENT IN THE LIGHT OF HISTORICAL RESEARCH. Third Edition. Pages 1538. A SHORT GRAMMAR OF THE GREEK NEW TESTAMENT. Fifth Edition. Pages 284. Translation in Dutch, French, German and Italian. PRACTICAL AND SOCIAL ASPECTS OF CHRISTIANITY. The Wisdom of James. Second Edition. Pages 271. PAUL THE INTERPRETER OF CHRIST. Second Edition. Pages 155. TYPES OF PREACHERS IN THE NEW TESTAMENT. Pages 238. EPOCHS IN THE LIFE OF JESUS. Pages 212. Numerous Editions. EPOCHS IN THE LIFE OF PAUL. Numerous Editions. Pages 337. JOHN THE LOYAL: Studies in the Ministry of the Baptist. Pages 327. Several editions. THE PHARISEES AND JESUS. The Stone (Princeton) Lectures. The Studies in Theology Series. Pages 201. LUKE THE HISTORIAN IN THE LIGHT OF RESEARCH. Pages 267. THE NEW CITIZENSHIP. Pages 157. Second Edition. THE GLORY OF THE MINISTRY. Pages 243. Second Edition. MAKING GOOD IN THE MINISTRY. A sketch of John Mark. Pages 174. Second Edition. PAUL'S JOY IN CHRIST. Studies in Philippians. Pages 267. Second Edition. THE DIVINITY OF CHRIST IN THE GOSPEL OF JOHN. Pages 173. Second Edition. THE STUDENT'S CHRONOLOGICAL NEW TESTAMENT. Second Edition. COMMENTARY ON THE GOSPEL ACCORDING TO MATTHEW. The Bible for Home and School. Pages 308. STUDIES IN MARK'S GOSPEL. Pages 158. STUDIES IN THE NEW TESTAMENT. Many editions. Pages 284. THE TEACHING OF JESUS CONCERNING GOD THE FATHER. The Teaching of Jesus Series. Pages 190. KEYWORDS IN THE TEACHING OF JESUS. Pages 127. Several Editions. LIFE AND LETTERS OF JOHN A. BROADUS. Pages 476. Numerous Editions. SYLLABUS FOR NEW TESTAMENT STUDY. Pages 207. Fourth Edition.