OADUS,DD.,LL.D. IVISGD GdITION )|i<''lHll!!fliiU'l I mmW 1^ "^ \W V.' l'>:M / ' 'a/' PRINCETON. N. J. //^ BS 2560 .B76 1903 Bible. ^ . A harmony of the Gospels in the revised version BY EEV. JOHN A. BKOADUS, D.D., LL.D. ON THE PREPAKATION AND DELIVERY OF SERIffONS. New '•28th) edition. Revised from the author's own notes. Crown Svo, cloth. }fi.75- A HARMONY OF THE GOSPELS IN THE REVISED VERSION. New 7th edition. Sq. 8vo, doth. #1.50. LECTTJRE3 ON THE HISTORY OF PREACHING. i2nio, cloth. $i.:jO. JESUS OF NAZARETH: His Personal Character; His Ethical Teachings; His Supernatural Works. Fourth edition. i2mo, cloth. 75 cents. SERTKONS AND ADDRESSES. With Portrait of the Author. Crown Svo, cloth. S^i.50. COMMENTARY ON MATTHEY/. Crown Svo, cloth. ^2.25. MEMOIR OF JAMES P. BOYCE, D.D., LL.D. Crown Svo, cloth. Si. 75. For sale by all Booksellrrs, or sent by mail, postpaid, on receipt of price, by A. C. ARMSTRONG AND SON, 3 Jk 5 West 18th Street (near 5*h AvekueI, New York. ArmfiTTong Ar&oi HARMONY OF THE GOSPELS IN THE REVISED VERSION WITH NEW HELPS FOR HISTORICAL STUDY By JOHN A. BROADUS, D.D., LL.D. Author of The Preparation and Delivery of Sermons, Commentary on Matthew, History of Preaching, Jesus of Nazareth, etc. REVISED BY ARCHIBALD THOMAS ROBERTSON Professor of Interpretation of the New Testament, Southern Baptist Theological Seminary, Louisville, Ky. New Seventh Edition, Revised and Enlarged NEW YORK A. C. ARMSTRONG AND SON 3 and 5 West iS'li Street, near 5th Avenue 1903 Copyright by John A. Broadus, 1893. Copyright 1903 by Charlottb E. Broadus. PREFACE. This work is the fruit of more than thirty years spent in teaching the English New Testament. I first used as a text-book the Harmony of Dr. Ed. Robinson, and for some twenty years past that of Dr. G. W. Clark. Both are valuable works, deserving their wide reputation. But I have become more and more convinced that most harmonists seriously err in laying stress on the division of our Lord's ministry into Passover years. It is quite impossible to determine with any great confidence whether the feast of John 5:1 was a passover, and the two known pass- overs of John 2:13 and 6:4 have really no important relation to the development of our Lord's ministry. Besides, the length of his ministry, and the dates of his birth and death, cannot be precisely fixed. But cease to labor for an exact chronology, quit regarding the feasts (except the last Passover) as important epochs in his work, and you presently perceive that his ministry divides itself easily into well-defined periods, in each of which you can trace a gradual progress, (a) in our Lord's self- manifestation, (b) in the hostility of his enemies, and (c) in his training of the Twelve Apostles. Thus we become able to follow the inner move- ments of the history, towards that long-delayed, but foreseen and inevi- table collision, in which, beyond all other instances, the wrath of man was made to praise God. The chief marks of this historical progress in the Life of our Lord I have tried to indicate by brief foot-notes, and other notes in italic letters placed here and there between the sections. Many of these brief notes also touch various points of harmonizing, of chronology, and other mat- ters, so that the reader may quickly get the most important necessary information or help, and move forward. Questions requiring more elaborate discussion have been treated by my colleague, Dr. A. T. Robertson, in longer notes placed at the end of the volume, which in my judgment are remarkably complete and discriminating, and will greatly aid the careful student. IV PREFACE. It has seemed best to print the Harmony in the Ilevij^ed Version, com- monly known as the Canterbury, or Anglo-American Revision, which is nowadays given in many lesson helps and commentaries along with the Common or King James translation. In printing this i-evised text some use has been made of Waddy's Harmony. Probably most persons look upon a Harmony of the Gospels as useful only to Bible class work or other regular forms of study. But I invite any one who takes pleasure in reading his Bible to ti-y the experiment of reading this Harmony as a connected and complete Life of Christ, moving steadily on through the successive periods, and striving to come ever nearer to him as our Teacher, Exemplar, Redeemer, Lord. It is hoped also that Y. M. C. A. classes, in Colleges and elsewhere, may in many cases like to take up a series of lessons in that great Life, which is the focus of human history, and the centre of Scripture. When Sun- day School lessons are taken from any one of the Gospels, it is an important advantage for all teachers, and the more intelligent pupils, to compare every such lesson with the other Gospels as presented in a Ilarmony ; while for I'egular lessons on the Life of Christ a Harmony is indispensable to thorough treatment. In Theological Seminaries, not merely students who use only the English Bible, but those who study the Gospels in Greek, would be much profited by first making a survey of the Harmony in English. And no minister can afford to prepare a ser- mon on any text from a Gospel without looking up the parallel passages from other Gospels, and also considering where his text stands in the gradual unfolding of the Saviour's teaching and work. J. A. B. Southern Bapt. Theol. Seminary, Louisville, Ky., June IS, 1S9S. REWISER'S PREFAGE. It has been ten years since Dr. Broadus issued his Harmony, wMcb has already gone through six editions. This has seemed a fitting' time to give the book a close revision. Some important changes have beeo made in the notes at the end of the book. Dr. Broadus' Harmony was the first one to depart from the traditional division of the ministry of Christ by the Passovers rather than by the natural unfolding of the ministry itself. He also introduced an Analytical Outline into the body of the Harmony in italics, made cross references to similar incidents or sayings, had helpful summaries at the beginning of each of the General Divisions (Parts), preserved the marginal notes of the Revised Version, which is the text used, and added at suitable points very valuable foot- notes that helped the student to seize the movement of the historj. The plan of his Harmony is to give the best helps for historical study. The Gospel material is arranged in the order accepted by the best New Testament scholars, but difficulties at various points are freely recog-- nized and indicated. The student at least has a vs^oi-king basis to start with. In accordance with this conception of the Harmony some further helps are added in this Revised Edition. An excellent map of Palestine i» furnished, the Analytical Outline is put by itself in front as well as pre- served in the body of the text, the cross references to similar incidents and sayings are added in a separate appendix, besides being preserved in the text, Dr. Broadus' "Analysis and Peculiarities of the Gospel" is given in an appendix, besides new lists of the Parables, Miracles, Old Testament Quotations, Uncanonical Sayings of Jesus and a list of the chief Harmonies. References to the sections and pages of the Harmony go with those appendices. There is added, moreover, a full Index of Persons and Places which will be helpful. There is also the usual Synopsis with tables for finding passages. It is believed that this Harmony thus offers peculiar advantages to the student engaged in his- torical study. Dr. Broadus' work in the volume is the ripe fruitof a lifetime of rich study and reflection by one of the rarest teachers of the New Testament that any age or country has ever seen. A. T. ROBERTSON. Southerji Bapt. Tlxeol. Seminary. Louisville, Ky., Jan. 1, 1903. IV» A BRIEF AMALYTIGAL OUTLINE OF THE HARMONY. PART I. — Matters Coiaaected with our Lord s Birth and Childhood, pages 1-11, ? 1-13. Introductory Portions of the Gospels, pages 1-3, g 1. The Pirst Events of the History, pages 3-8, § 2-8. The Infancy and Childhood of Jesus, pages 8-11, § 9-13. PART II. — Beginning of the Forerunner's Ministry, pages 12-^^5, § 14. PART III.— Beginning of Our Lord's Ministry, pages ld-24, i 15-23. The Baptism and Temptation of Jesus, pages 15-17, ? 15, 16. The First Disciples, pages 18, 19, | IT, 18. Beginning Work in Galilee, pages 19, 20, § 19, 20. The Opening Ministry in Judea, pages 20-22, § 21, 22. The Ministry in Samaria and the Return to Galilee, pages 22-24, 2 24. PART IV.— Our Lord's Great Ministry in Galilee, pages 25-75, ? 24-56. General Survey of the Galilean Ministry, page 25 f., § 24. Finding a New Home in Capernaum, pages 26-30, ^ 25-29. The First Journey About Galilee, pages 30-39, g 30-36. The Sabbath Controversy, pages 39-43, § 37-39. Choice of the Twelve and the Great Sermon, pages 44-o2, g 40-42. The Message from John and the Second Tour of Galilee, pages 52-57, §43-47. The Busy Day, pages 57-70, g 48-53. The Third Journey About Galilee, pages 71-75, § 54-56. PART "V. — Season of Retirement into Districts Arovmd Galilee, pages 76-103, § 57-74. The First Withdrawal and Succeeding Events, pages 76-85 ? 57-60. The Second Withdrawal, pages 85 f., | 61. The Third Withdrawal, pages 86 f., § 62. The Fourth Withdrawal, pages 88-96, § 63-67. The Br-ief Return to Galilee on the Way to Jerusalem, pages 97-103, § 68-74. IV c BRIEF ANALYTICAL OUTLINE. IV d PART VI. — Closing- Ministr}' in All Parts of the Holy Land, pages 104-139, §75-103. Discourses at the Feast of Tabernacles, pages 104-110, g 75-79. The Later Judean Ministry, pages 110-119, g 80-88. At the Feast of Dedication, page 119 f., § 89. The First Perean Ministry, pages 120-126, § 90-93. The Raising of Lazarus and Withdrawal, pages 126, 127, § 94, 95. The Last Journey to Jerusalem, pages 128-139, ? 96-103. PART VIL— Last Week of Our Lord's Ministry and His Crucifixion, pages 140-217, ? 104-133. The Arrival at Bethany, page 140, § 104. The Last Days of the Public Ministry, pages 140-168, ^ 105-116. Preparing for the End, pages 169-186, § 117-123. The Culmination and the Catastrophe, pages 186-217, ? 124-133. PART VIII. — Our Lord's Appearances and Ascension, pages 218-231, § 134-143. The First Day of the Week, pages 218-226, § 134-138. The Second First Day after the Resurrection, page 226, § 139. The Later Appearances, pages 226-231, ^ 140-143. SYNOPSIS OF THE MARMONY. PART I. MATTERS CONNECTED WITH OUR LORD'S BIRTH AND CHILDHOOD. Sect. Page, 1. Introductory portions of the several Gospels. (a) Dedication of Luke's Gospel 1 (b) Introduction to John's Gospel 1 (c) The Genealogies in Matthew and Luke 2 2. Annunciation of the Birth of John the Baptist 3 3. Annunciation to the Virgin Mary of the Birth of Jesus 4 4. Visit of Mary to Elisabeth 5 5. Birth of John the Baptist, and his Desert Life 6 6. Annunciation to Joseph of the Birth of Jesus 7 7. Birth of Jesus 7 8. Angels proclaim to Shepherds that the Messiah is born at Bethlehem 8 9. Circumcision of Jesus, and Presentation in the Temple 8 10. Magi visit the new-born King of the Jews 9 11. The Child Jesus carried to Egypt, and the Children of Bethle- hem slain 10 12. The Child brought from Egypt to Nazareth 10 13. Jesus lives at Nazareth, and visits Jerusalem when 12 years old. . 11 PART II. BEGINNING OF THE FORERUNNER'S MINISTRY. 14. John the Baptist preaches the near approach of the Messianic reign, and baptizes in the Jordan those who repent and believe 12 VI SYNOPSIS OF THE HARMONY. PART III. BEGINNINGS OP OUR LORD'S MINISTRY. Sect. Page. 15. Jesus baptized by John in the Jordan 15 16. Jesus tempted in the Wilderness 16 17. John testifies to Jesus 18 18. Jesus makes his first disciples 18 19. Jesus works his first miracle, at Cana 19 20. Jesus makes a first sojourn at Capernaum, accompanied bj' his kindred and his early disciples 20 21. Jesus attends the first Passover during his Ministry. (a) He cleanses the Temple. (Comp. § 106. ) 20 (b) During- the Passover, many believe on Jesus, including the ruler Nicodemus. Conversation with Nicodemus. 20 22. Early Ministry in Judea, and John's renewed testimony 21 23. Jesus removes from Judea through Samaria to Galilee. (a) Reasons for leaving Judea 22 (b) Conversation at Jacob's well, and sojourn at Sychar 22 (c) Arrival in Galilee 24 PART IV. OUR LORD'S GREAT MINISTRY IN GALILEE. 24. General account of his teaching in Galilee 25 25. He heals at Cana the son of a courtier of Capernaum 26 26. Rejected at Nazareth, he makes Capernaum his residence. (Comp. § 20.) 26 27. He calls four fishermen to follow him 27 28. He heals a demoniac in the synagogue at Capernaum 28 29. He heals Peter's mother-in-law, and many others 29 30. He journeys about Galilee, preaching and healing 30 31. A leper healed, and much popular excitement 31 32. Thronged in Capernaum, he heals a paralytic lowered through the roof 32 33. The call of Matthew, who makes him a great entertainment 34 34. Jesus discourses on fasting 35 35. He raises Jairus' daughter, and heals a woman who only touched his garment 36 36. He heals two blind men. and a dumb demoniac 39 SYNOPSIS OF THE HARMONY. VH Sect. Page. 37. Attending a feast in Jerusalem (probably the Passover), Jesus heals a man on the Sabbath, and defends his action 39 38. The disciples of Jesus pluck ears of grain on the Sabbath, and he defends them 41 39. Jesus heals a withered hand on the Sabbath, and defends it. (Comp. ?88.) 42 40. Great multitudes attend him beside the sea of Galilee 44 41. After a night of prayer, Jesus selects Twelve Apostles 44 42. The Sermon on the Mount. Privileges and Requirements of the Messianic Reign 45 43. Jesus heals a centurion's servant at Capernaum 52 44. He raises a widow's son at Nain 53 45. A message comes from John the Baptist, and our Lord discourses as to John, and various other matters suggested 54 46. The woman that was a sinner anoints the Saviour's feet. (Comp. ? 117.) 56 47. Further journeying about Galilee. (Comp. § 30.) 57 48. Blasphemous accusation of league with Beelzebub. (Comp. 2 84.) . 57 49. Scribes and Pharisees demand a sign 59 50. Christ's mother and brethren 59 51. The first great group of Parables 60 52. In crossing the lake, Jesus stills the tempest 66 53. Beyond the lake, he heals two Gadarene demoniacs 67 54. Returning, he visits Nazareth, and is again rejected. (Comp. ? 26.) 70 55. Jesus yet again journeys about Galilee (comp. §30 and 47), and now sends the Twelve before him (comp. §80), after instructing them 71 56. Herod Antipas supposes Jesus to be John the Baptist risen, whom he had beheaded 74 PART V. SEASON OP RETIREMENT INTO DISTRICTS AROUND GALILEE. 57. The Twelve i-eturn, and Jesus retires with them beyond the lake to rest. Feeding of the Five Thousand 76 58. The Twelve try to row back, and Jesus comes walking on the water. 79 59. He discourses in the crowded Synagogue at Capernaum, on eating spiritual food, and on the necessity of a divine teaching and drawing in order to true discipleship. (Comp. § 92.) 81 VIII SYNOPSIS OF THE HARMONY. Sect. Page. 60. Emissaries from Jerusalem reproach him for disregarding Tra- dition 83 61. He retires to the region of Tyre and Sidon, and heals a Phoeni- cian woman's daughter 85 62. He goes farther North, and then East and South into Decapolis — heals multitudes, and feeds the Four Thousand 86 63. After crossing to Galilee, he again retires into the tetrarchy of Philip. A blind man healed 88 64. In the neighborhood of Csesarea-Philippi, the Twelve avow (through Peter) their belief that he is the Messiah 89 65. Jesus distinctly foretells that he, the Messiah, will be rejected and killed, and will rise the third day 91 66. The Transfiguration, and discourse in descending 92 67. The demoniac boy, whom the disciples could not heal 91 68. Returning privately through Galilee, he again foretells his death and resurrection. (Comp. § 65, 66, 101.) 97 69. Jesus, the Messiah, pays the half-shekel for the Temple 97 70. The Twelve contend as to who shall be the greatest under the Messiah's reign. His subjects must be childlike. (Comp. ? 99.) 98 71. Right treatment of a brother who has sinned against one, and duty of patiently forgiving 100 72. The Messiah's followers must give up everything for his service. 101 73. The unbelieving brothers of Jesus counsel him to exhibit himself in Judea, and he rejects the advice 102 74. He goes privately to Jerusalem through Samaria 102 PART VI. CLOSING MINISTRY, IN ALL PARTS OP THE HOLY LAND. 75. At the Feast of Tabernacles Jesus teaches in the Temple, and people wonder whether he is the Messiah. Attempt of the rulers to arrest him 104 [76. Story of an adulteress brought to Jesus for judgment.] 105 77. Jesus claims to be the Son of God, and to have existed before Abraham. Attempt of the people to stone him 106 78. Jesus heals a man born blind. The rulers forbid his being rec- ognized as the Messiah 108 79. Jesus intimates that he is going to die for his flock, and come to life again 109 80. Mission of the Seventy, and their return. (Comp. ? 55.) 110 SYNOPSIS OF THE HARMONY. IX Sect. Page. 81. Jesus answers a lawyer's question as to eternal life, giving the parable of the Good Samaritan Ill 82. Jesus the guest of Martha and Mary 112 83. Jesus again gives a model of prayer (comp. §42,d), and encourages his disciples to pray 112 84. Blasphemous accusation of league with Beelzebub. (Comp. § 48.) 113 85. While breakfasting with a Pharisee, Jesus severely denounces the Pharisees and lawyers, and excites their enmity 114 86. He speaks to his disciples and a vast throng, about hypocrisy, worldly anxieties (comp. ^42,e), watchfulness, and his own approaching Passion 115 87. All must repent or perish. Parable of the barren fig tree 118 88. Jesus heals on the Sabbath, and defends himself. (Comp. §37-39, 91.) Parables of the mustard seed and the leaven. (Comj). ? 51,d.) 118 89. At the Feast of Dedication, Jesus will not yet openly say that he , is the Messiah. They try to stone him, and he retires to Perea 119 90. Teaching in Perea, on a journey toward Jerusalem. Warned against Herod Antipas 120 91. While breakfasting with a chief Pharisee, Jesus again heals on the Sabbath, and defends himself. (Comp. g88 and 37-39.) Three lessons suggested by the occasion 121 92. Great crowds follow him, and he warns them to count the cost of discipleship to him. (Comp. ? 59. ) 122 93. Five great Parables— the lost sheep, the lost coin, the lost son — the unrighteous steward — the rich man and the beggar Lazarus. Some other lessons 123 94. Jesus raises Lazarus of Bethany fi^om the dead 12G 95. The Sanhedrin plot his death, and he retires again 127 96. Journeying through Samaria and Galilee towards Jerusalem, he teaches that the Messianic reign will come unexpectedly. . . 128 97. Parables of the importunate widow, and of the Pharisee and the Publican 129 98. Going from Galilee through Perea, he teaches concerning divorce 129 99. He blesses some infant children, and teaches that subjects of the Messianic reign must be childlike. (Comp. § 70.) 131 100. The rich young ruler, and the perils of riches. The rewards of forsaking all to follow the Messiah (comp. g 72) will be great, but will be sovereign l'^2 X SYNOPSIS OF THE HARMONY. Sect. Page. 101. Jesus again foretells to the disciples his death and resurrection (comp. 2 65-67), and rebukes the selfish ambition of James and John 135 102. Blind Bartimseus and his companion healed near Jericho 137 103. Jesus visits Zacchaeus, speaks the Parable of the pounds, and sets out for Jerusalem 138 PART VII. LAST WEEK OF OUR LORD'S MINISTRY, AND HIS CRUCIFIXION. 104. Jesus arrives at Bethany, near Jerusalem 140 105. His triumphal entry into Jerusalem as the Messiah 140 106. The barren fig tree cursed, and the second cleansing of the Temple. (Comp. § 21, a.) 144 107. Some Greeks vrish to see Jesus, and he foretells that by being "lifted up" he will draw all men to him 145 108. The barren fig tree found to have withered 146 109. The rulers question the authority of Jesus. He refuses to ex- plain, and sets forth their wickedness by three Parables — the two sons, the wicked husbandmen, the marriage feast of the king's son 147 110. The Pharisees and the Herodians try to ensnare Jesus about paying tribute to Caesar 152 111. The Sadducees ask him a puzzling question about the resurrec- tion 153 112. A Pharisee who is a lawyer questions him, and then Jesus asks the Pharisees a question about the Messiah, which they cannot answer 155 113. In his last public discourse, Jesus solemnly denounces the Scribes and Pharisees. (Comp. § 85. ) 156 114. Jesus closely observes the contributions in the Temple, and commends the poor widow's gift 159 115. Sitting on the Mount of Olives, Jesus speaks to his disciples about the destruction of Jerusalem, and his own second coming 160 116. Conclusion of this discourse, as to the second coming — Parable of the Ten Virgins, and of the Talents — the Final Judg- ment 167 SYNOPSIS OF THE HARMONY. XI Beet. Page. 117. Jesus again predicts, and the rulers plot, his death. Mary anoints him beforehand for burial (comp. g 46), and Judas bargains to betray him . 169 118. Preparation for the Paschal meal, and contention among the Twelve as to precedence under the Messianic reign 172 119. During the Paschal meal, Jesus washes the feet of his disciples. 174 120. Jesus foretells that Judas will betray him, and Peter will deny him 174 121. Jesus institutes the Memorial of eating bread and drinking wine. 178 122. Farewell discourse to his disciples 179 123. Going forth to Gethsemane, Jesus suffers long in agony 183 124. Jesus is betrayed, arrested, and forsaken 186 125. Jesus first examined by Annas, the ex-High Priest 190 126. Tried and Condemned by Caiaphas and the Sanhedrin 190 127. Peter thrice denies his Lord 193 128. After dawn, Jesus is formally condemned by the Sanhedrin, and led away to Pilate 195 129. Remorse and suicide of Judas the betrayer 197 130. Jesus before Pilate the first time 197 131. Jesus before Herod Antipas the tetrarch of Galilee 200 132. Brought back to Pilate, who slowly and reluctantly consents that he shall be crucified 201 133. The Crucifixion 207 PART VIII. OUR LORD'S RESURRECTION, APPEARANCES, AND ASCENSION. 134. Angels announce to certain women that Jesus is risen, and Peter and John enter the empty tomb 218 135. The risen Lord appears to the women, and separately to Mary Magdalene. These report to the Apostles 220 136. Some of the guard report to the Jewish Rulers 222 137. Jesus appears to Simon Peter, and to two disciples on the way to Emmaus 223 138. He appears to the Apostles (except Thomas) , to the two returned from Emmaus, and others, and gives a Commission 224 139. He appears again to the Apostles, including Thomas 226 140. He appears to seven disciples beside the sea of Galilee 226 XII SYNOPSIS OF THE HARMONY. Sect. Page. 141. He meets the Apostles and above five hundred on an appointed mountain in Galilee, and gives a Commission 228 142. He appears to James; then to all the Apostles, and gives them a Commission 229 143. The Ascension 230 INDEX TO NOTES (AT THE END) ON POINTS OF SPECIAL DIFFICULTY. On § 1,0. The Genealogies of Christ 2S2 On § 7. Probable time of the Saviour's Birth 235 On § 37. The Feast of John 5:1, and the Duration of our Lord's Min- istry 241 On § 41. The four lists of the Twelve Apostles 244 On § 42. The Sermon on the Mount 246 On § 75. The Combination of Luke and John 249 On § 118. Did Christ eat the Passover? 253 On § 132. The Hour of the Crucifixion 258 On § 134. Time of the Resurrection of Christ 260 On 1 134. Length of our Lord's Stay in the Tomb 263 INDEX TO APPENDICES. Appendix A — Analysis of the Gospels by Dr. Broad us 265 Appendix B— A List of the Parables of Jesus 270 Appendix C — A List of the Miracles of Jesus 271 Appendix D — List of the Old Testament Quotations in the Gospels .272 Appendix E— A List of some Uncanonical Sayings of Jesus 276 Appendix F— Similar Incidents and Chief Repeated Sayings 278 Appendix G — A List of the Principal Harmonies of the Gospels (Compiled partly from Clark's Historical Sketch.) 279 T^^BL^E> FOR FINDING mv PftSSftGE, IN THE. fWRMONY. MATTHEW. Chap. Verse. Section. Page. Chap. Verse. Section. Page. 1 1-17 1(c) 2 9 1 54 70 1 18-25 6 7 9 2-8 32 32 2 1-12 10 9 9 9-13 33 34 2 13-18 11 10 9 14-17 34 35 2 19-23 12 10 9 18-26 35 36 3 1-12 14 12 9 27-34 36 39 3 13-17 15 15 9 35-38 55 71 4 1-11 16 16 10 1-42 55 ■ 71 4 12 23(a) 22 11 1 55 74 4 13-16 26 27 11 2-30 45 54 4 17 24 25 12 1-8 38 41 4 18-22 27 27 12 ^14 39 42 4 23-25 30 30 12 15-21 40 44 5 1,2 42 45 12 22-37 48 57 5 3-12 42(a) 46 12 38-45 49 59 5 13-16 42(b) 46 12 46-50 50 59 5 17-48 42(c) 46 13 1-3 51 60 6 1-18 42(d) 48 13 3-23 51(a) 61 6 19-34 42(e) 49 13 24-30 51(c) 64 7 1-6 42(f) 50 13 31-35 51(d) 64 7 7-12 42(g) 51 13 36-53 51(e) ^ 7 13-23 42(h) [1 13 54-58 54 70 7 24-29 42 (i) 52 14 1-12 56 74 8 1 43 52 14 13-21 57 76 8 2-4 31 31 14 22-36 58 79 8 5-13 43 52 15 1-20 60 83 8 14-17 29 29 15 21-28 61 85 8 18 52 66 15 29-38 62 86 8 19-22 72 101 15 39 63 88 8 23-27 52 66 16 1-12 63 88 8 28-34 53 67 16 13-20 64 89 XIV TABLE FOR FINDING ANY PASSAGE IN HARMONY. MATTHEW— Continued. Chap. Verse. Section. Page. Chap. Verse. Section. Page. 16 21-28 65 91 25 1-46 116 167 17 1-13 66 92 26 1-16 117 169 17 14-20 67 94 26 17-20 118 172 17 22,23 68 97 26 21-25 120 174 17 24-27 69 97 26 26-29 121 178 18 1-14 70 98 26 30 123 183 18 15-35 71 100 26 31-35 120 176 19 1-12 98 129 26 36^6 123 183 19 13-15 99 131 26 47-56 124 186 19 1&-30 100 132 26 57 126 190 20 1-16 100 134 26 58 127 193 20 17-28 101 135 26 59-68 126 190 20 29-34 102 137 26 69-75 127 194 21 1-11 105 140 27 1,2 128 195 21 12,13 106 144 27 3-10 129 197 21 14-17 105 143 27 11-14 130 197 21 18,19 106 144 27 15-30 132 201 21 19-22 108 146 27 31-34 133 (a) 207 21 23-46 109 147 27 35-44 133 (b) 209 22 1-14 109 151 27 45-56 133(c) 212 22 15-22 110 152 27 57-66 133 (d) 215 22 23-33 111 153 28 1-8 134 218 22 34-46 112 155 28 9,10 135 220 23 1-39 113 156 28 11-15 136 222 24 1-51 115 160 28 16-20 141 228 MARK. Chap. Verse. Section. Page. Chap. Verse. Section. Page. 1-8 14 12 2 18-22 34 35 9-11 15 15 2 23-28 38 41 12,13 16 16 3 1-6 39 42 14 23(a) 22 3 7-12 40 44 14,15 24 25 3 13-19 41 44 16-20 27 27 3 19-30 48 57 21-28 28 28 3 31-35 50 59 29-34 29 29 4 1,2 51 60 35-39 30 30 4 3-25 51(a) 61 40-45 31 31 4 26-29 51(b) 64 2 1-12 32 32 4 30-34 51(d) 64 2 13-17 33 34 4 35-41 52 66 TABLE FOR FINDING ANY PASSAGE IN HARMONY. XV MARK — Continued. Ohap. 9 9 9 9 9 10 10 10 10 10 11 11 11 11 12 12 Verse. 1-20 21 22-43 1-6 6-13 14-29 30-44 45-56 1-23 24-30 31-37 1-9 10-26 27-30 31-38 1 2-13 14-29 30-32 33-50 1-12 13-16 17-31 32-45 46-52 1-11 12-18 19-25 27-33 1-12 13-17 Section. 53 54 35 54 55 56 57 58 60 61 62 62 63 64 65 65 66 67 68 70 98 99 100 101 102 105 106 108 109 109 110 Page. 67 70 36 70 71 74 76 79 83 85 86 87 88 89 91 92 92 94 97 98 129 131 132 135 137 140 144 146 147 149 152 Ohap. Verse. 12 18-27 12 28-37 12 38-40 12 41^4 13 1-37 14 1-11 14 12-17 14 18-21 14 22-25 14 26 14 27-31 14 32-42 14 43-52 14 53 14 54 14 55-65 14 66-72 15 1 15 2-5 15 6-19 15 20-23 15 24-32 15 33-41 15 42-47 16 1-8 16 9-11 16 12,13 16 14 16 15-18 16 19,20 Section. Page. Ill 153 112 155 113 156 114 159 115 160 117 169 118 172 120 174 121 178 123 183 120 176 123 184 LUKE. Ohap. Verse. Section. Page. Chap. Verse. Section. Page. 1-4 1(a) 1 2 21-38 9 8 5-25 2 3 2 39 12 10 26-38 3 4 2 40-52 13 11 39-56 4 5 3 1-18 14 12 57-80 5 6 3 19,20 23 22 2 1-7 7 7 3 21,22 15 15 2 8-20 8 8 3 23-38 1(c) o XVI TABLE FOR FINDING ANY PASSAGE IN HARMONY. LUKE. —CONTINUED. Chap Verse Section 1 Page. 16 Chap. Vei-se Section. Page. 4 1-13 16 j 10 1 38^2 i 82 112 4 14,15 23 22 11 1-13 83 112 4 14,15 24 25 11 14-36 84 113 4 16-31 i 26 26 11 37-54 85 114 4 31-37 28 28 12 1-59 86 115 4 38-41 29 29 13 1-9 87 118 4 42-44 30 30 13 10-21 88 118 5 1-11 27 27 13 22-35 90 120 5 12-16 31 31 14 1-24 91 121 5 17-26 32 32 14 25-35 92 122 5 ! 27-32 33 34 15 1-32 93 123 5 33-39 1 34 35 16 1-31 93 124 6 1-5 38 41 17 1-10 93 125 6 6-11 39 42 17 11-37 96 128 6 i 12-16 41 44 18 1-14 97 129 6 ! 17-19 42 45 18 15-17 99 131 6 ' 20-26 42(a) 46 18 18-30 100 132 6 27-36 42(c) 46 18 31-34 101 135 6 31 42(g) 51 18 35-43 102 137 6 37-42 42(f) 50 19 1-28 103 138 6 43-46 42(h) 51 19 29-44 105 140 6 47-49 42(i) 52 19 4548 106 144 7 1-10 43 52 20 M9 109 147 7 11-17 44 53 20 20-26 110 152 1 18-35 45 54 20 27-40 111 153 7 36^')0 46 56 20 41-44 112 156 8 1-3 47 57 20 45-47 113 156 S 4 51 60 21 1-4 114 159 8 5-18 51(a) 61 21 5-36 115 160 8 19-21 50 59 21 37, 38 108 146 8 22-25 52 . 66 22 1-6 117 169 8 26-39 53 67 22 7-16 118 172 8 40 54 70 22 17-20 121 178 8 41-56 35 36 22 21-23 120 174 9 1-6 55 71 22 24-30 118 173 9 7-9 56 74 92 31 -38 120 176 9 10-17 57 76 22 39-46 123 183 9 18-21 64 89 22 47-53 124 186 9 22-27 65 91 22 54 126 190 9 28-36 66 92 22 54-62 127 193 9 37-43 67 94 22 63-65 126 192 9 43-45 68 97 22 66-71 128 195 9 46-50 70 98 23 1 128 196 9 51 56 74 102 23 2-5 130 197 9 57-62 72 101 23 6-12 131 200 10 1-22 80 110 23 13-25 132 201 10 25-37 81 111 23 26-33 133(a) 207 TABLE FOR FINDING ANY PASSAGE IN HARMONY. XVII LUKE. — Continued. Chap. Verse. Section. Page. Chap. Verse. Section. Page. 23 33-43 133(b) 209 24 13-35 137 223 23 44^9 133(c) 212 24 36-43 138 224 23 50-56 133 (d) 215 24 44-49 142 229 24 1-8 134 218 24 50-53 143 230 24 9-11 135 220 JOHN. Chap. Verse. Section. Page. Chap. Verso. Section. Page. 1 1-18 Kb) 1 12 1 104 140 1 19-34 17 18 12 2-8 117 169 1 35-51 18 18 12 9-11 104 140 2 1-11 19 19 12 12-19 105 141 2 12 20 20 12 20-50 107 145 2 13-22 21(a) 20 13 1-20 119 174 2 23-25 21(b) 20 13 21-38 120 174 3 1-21 21(b) 20 14 1-31 122(H) 179 3 22-36 22 21 15 1-27 122(b) 180 4 1-4 23(a) 22 16 1-33 122(b) 181 4 5-42 23(b) 22 17 1-26 122(c) 182 4 43^5 23(c) 24 18 1 123 183 4 46-54 25 26 18 2-12 124 186 5 1^7 37 39 18 12-14 125 190 6 1-14 57 76 18 15-18 127 193 6 15-21 58 79 18 19-23 125 190 6 22-71 59 81 18 24 126 190 7 1 60 83 18 25-27 127 194 7 2-9 73 102 18 28 128 196 7 10 74 102 18 28-38 130 197 I 11-52 75 104 18 39,40 132 202 7 53 76 105 19 1-16 132 203 8 1-11 76 105 19 16,17 133(a) 207 8 12-59 77 106 19 18-27 133(b) 209 9 1-41 78 108 19 28-30 133(c) 213 10 1-21 79 109 19 31-42 133(d) 215 10 22-42 89 119 20 1-10 134 218 11 "1^6 94 126 20 11-18 135 220 11 47-54 95 127 20 19-25 138 224 11 55-57 104 140 20 26-31 139 226 21 1-25 140 226 PABT I. MATTERS CONNECTED WITH OUR LORD'S BIRTH AND CHILDHOOD. § 1. Introductory portions of the several. Gospels. Matthew, writing for Jewish readers, begins with a genealogy (camp. Gen. 6:1; 6:9; 10:1, etc.). Luke, writing like a Greek historian, begins with a dedi- cation to a friend (so also in Part II of his history. Acts 1:1). John begins in a thoroughly unique manner, not (as in many biographies) with the birth of the subject, but with his eternal pre-existence, and the fact that the entire uni- vei'se owes its existence to him; adding that he finally became incarnate, and we knew him well (comp. 1 John 1:1). Mark begins his nairatiie without any formal Introduction. (a) Dedication of Luke's Gospel. Luke 1:1^. 1 Forasmuch as many have taken in hand to draw up a narrative con- 2 cerning those matters which have been 'f ulfilled among us, even as they delivered them unto us, which from the beginning were eyewitnesses 3 and ministers of the word, it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, 4 most excellent Theophilus; that thou mightest know the certainty concerning the ^things "wherein thou wast instructed. I Or, fully eatdblished. 2. Gr. vxyrds. 3. Or, which thmi wast taught by word of mtntth. (b) Introduction to John's Gospel. John 1:1-18. 1 In the beginning was the Word, and the Word was with God, and 2 the Word was God. The same was in the beginning with God. 3 All things were made iby him; and without him 2was not anything 4 made that hath been made. In him was life; and the life was the light 5 of men. And the light shineth in the darkness; and the darkness 3ap- 6 prehcnded it not. There came a man, sent from God, whose name was 7 John. The same came for witness, that ho might bear witness of the 8 light, that all miglit believe through him. He was not the light, but 9 came that he might bear witness of the light. ^There was the true 10 light, even the light which lighteth Severy man, coming into the world. He was in the world, and the world was made iby him, and the world II knew him not. Ho came unto 6 his own, and thoy that wore his own 2 MATTERS CONNECTED WITH OUR John 1:1-18. 12 received him not. But as many as received him, to them gave he the 13 right to become children of God, even to them that believe on his name: which were '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 became flesh, and ^dwelt among us (and we beheld his glory, glory as of lothe only begotten 15 from the Father), full of grace and truth. John beareth witness of him, and crieth, saying, i iThis was he of whom I said, He that com- 16 eth after me is become before me: for he was 1 2 before me. For of his 17 fulness we all received, and grace for grace. For the law was given 18 iby Moses; grace and truth came ^by Jesus Christ. No man hath seen God at any time; i^the only begotten Son, which is in the bosom of the Father, he hath declared him. 1. Or, fhnyuqh. 2. Or, was not anythmg niadc. That whifh hath been made was life in him ; and the life, - tized, and praying, the heaven was 22 opened, and the Holy Ghost descended in a bodily form, as a dove, upon him, and a voice came out of heaven. Thou art my beloved Son; in thee I am well 23 pleased. And Jesus himself, when he be- gan to teach, was about thirty years of age. 1 Or. me. 2 Some ancient authorities omit unto him. helovcd in whom, I am vxll pleased. 4 Gr. into. 3 Or, This is my son; my 1 16. Jesus Tempted in the Wilderness. Matt. 4:1-11. 1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2 And when he had fasted forty days and forty nights, he aft- erward hungei'ed. 3 And the tempter came and said unto him. If thou art the Son of God, com- mand that these stones become 4 %read. But he an- swered and said. It is written, Man shall not live by bread alone, but by every word that proceed- cth out of the mouth 5 of God. Then the devil taketh him into the holy city; and he set him on the ''pinnacle of the tem- 6 pie, and saith unto him. If thou art the Mark 1:12, 13. 12 And straightway the Spirit driveth him forth into the 13 wilderness. And he was in the wil- derness forty days tempted of Satan; and he was with the wild beasts: Luke 4:1-13. 1 And Jesus, full of the Holy Spirit, re- turned from the Jor- dan, and was led ^by the Spirit in the wilderness during 2 forty days, being tempted of the devil. And he did eat noth- ing in those days: and when they were completed, he hun- 3 gered. And the devil said unto him. If thou art the Son of God, command this stone that it be- 4 come %read. And Jesus answered vinto him. It is written, Man shall not live by 5 bread alone. And he led him up, and shewed him all the kingdoms of Hhe world in a moment 6 of time. And the devil said unto him. OUR lord's ministry. 17 Matt. 4:1-11. Son of God, cast thy- self down: for it is written, He shall give his angels charge concerning thee: And on their hands they shall bear thee up. Lest haply thou dash thy foot a- gainst a stone. 7 Jesus said unto him, Again it is written, Thou shalt not tempt the Lord thy God. 8 Again the devil tak- eth him unto an ex- ceeding high moun- tain, and sheweth him all the king- doms of the world, and the glory of 9 them; and he said unto him, All these things will I give thee, if thou wilt fall down and worship 10 me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him; and behold angels came and ministered unto him. 1. Gr. loavee. 6. Or, untU, Mark 1:12, 13. Luke 4:1-13. To thee will I give all this authority, and the glory of them: for it hath been delivered unto me; and to whomso- ever I will I give it. 1 1f thou therefore wilt worship before me, it shall all be thine. 8 And Jesus answered and said unto him, It is written. Thou shalt worship the Lord thy God, and him only shalt thou 9 serve. And he led him to Jerusalem, and set him on the pinnacle of the tem- ple, and said unto him. If thou art the Son of God, cast thy- self down from hence: I'D for it is written. He shall give his angels charge concerning thee, to guard thee: 11 And on their hands they shall bear thee up, Lest haply thou dash thy foot a- gainst a stone. 12 And Jesusanswering said vmto him. It is said. Thou shalt not tempt the Lord thy God. 13 And when the devil had completed every temptation, he departed from him 'for a season. 2. Gr. vrtng. 3. ">^i <7», i. Or, a loaf. 5. Gr. the iiihabtted earth. and the angels ministered unto him 18 BEGINNINGS OF §17. John Testifies to Jesus. At Bethany beyond, the Jordan. John 1:19-34. 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 , 21 confessed, and denied not: and he confessed, I am not the Christ. And they asked him. What then? Art thou Elijah? And lie saith, I am not. 22 Art thou the prophet? And he answered, No. They said therefore unto him, Who art thou? that we may give an answer to them that 23 sent us. What sayest thou of thyself? He said, I am the voice of one 24 crying in the wilderness. Make straight the way of the Lord, as said 25 Isaiah the prophet. ^And they had been sent from the Pharisees. And they asked him, and said unto him. Why then baptizest thou, if thou art not the Christ, neither Elijah, neither the prophet? John 26 answered them, saying, I baptize ^with water: in the midst of you standeth one whom ye know not, even he that cometh after me, the 27 latchet of whose shoe I am not worthy to unloose. These things were 28 done in ^Bethany beyond Jordan, where John was baptizing 29 On the morrow he seeth Jesus coming unto him, and saith. Behold, 30 the Lamb of God, which Haketh away the sin of the world! This is he of whom I said. After me cometh a man which is become before me: 31 for he was ^before me. And I knew him not; but that ho should be 32 made manifest to Israel, for this cause came I baptizing -with water And John bare witness, saying, I have beheld the Spirit descending 33 as a dove out of heaven; and it abode upon him. And I knew laim not: but he that sent me to baptize -with water, he said unto me. Upon whomsoever thou shalt see the Spirit descending, and abiding upon 34 him, the same is he that baptizeth ^with the Holy Spirit. And I have seen, and have borne witness that this is the son of God.* 1. Or, And certain had hc£n sent from amomj the Pharisees. 2. Or, in. Z. Many an- cient autlu)rities read Bethabarah, some Betharabah. 4. Or, beareth the sin. 5. Gr. first in regard of me. § 18. Jesus Makes His FiRSTt 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 ho walked, and saith. Behold, the Lamb 37 of God! And the two disciples heard him speak, and they followed 38 Jesus. And Jesus turned, and beheld them following, and saith unto them, Whatseek ye? And they said unto him. Rabbi (which is to say, 39 being interpreted, 'Master), where abidest thou? He saith unto them, Come, and ye shall see. They came therefore and saw where he abode; •Put toRethor John the Baptist's testimonies to Joans, 14. 1.5, 17, 18, 22,46. Comp. John 1 : (5-15. Add tho testimony of Jesus to John, § 37, 45, Off, 103. Notice here the/our succfsttivfi days in John 1 : 19, 2i), 35, 43, and tho third day from this last in John 2 : 1. Even the hour ia retained amonj; these vivid recollections in John 1 : 89. + Notice hern a seriosf if First Things; first testimony of John (^17), first disciples (P8), first Tniracle (§19), first residence at Capernaum (§20), first passover during his minis- try (§21, a), first extended discourse (§21, b). OUR LORD'S MINISTRY. 19 John 1:35-51. and they abode with him that day: it was about the tenth hour. One 40 of the two that heai-d John speak, and followed him, was Andrew, 41 Simon Petei-'s brother. He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being inter- 42preted, ^Christ). He brought him unto Jesus. Jesus looked upon him, and said, thou art Simon the son of ''John: thou shalt be called Cephas (which is by interpretation, ^Peter). 43 On the morrow he was minded to go forth into Galilee, and he find- eth Philip: and Jesus saith unto him, Follow me. Now Philip was 44 from Bethsaida, of the city of Andrew and Peter. Philip findeth Na- 45 thanael, 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 46 Joseph. And Nathanael said unto him. Can any good thing come out 47 of Nazareth? Philip saith unto him. Come and see. Jesus saw Na- thanael coming to him, and saith of him. Behold, an Israelite indeed, 48 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. Nathanael an- 49swered him, Rabbi, thou art the son of God; thou art King of Israel.* 50 Jesus answered and said unto him. Because I said unto thee, I saw thee underneath the fig tree, belie vest thou? thou shalt see greater 51 things than these. And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man. 1. Or, Teacher. 2. That Is, Anointed, '.i. Gr. Joanes: called in Matt. 1G:17. Jonah. 4. That is, Rock or Stone. 1 19. Jesus Works His First Miracle. At Cana in Galilee. John 2:1-11. 2 And the third day there was a marriage in Cana of Galilee: and the 2 mother of Jesus was there: and Jesus also was bidden, and his disci- 3 pies, to the marriage. And when the wine failed, the mother of Jesus 4 saith unto him, They have no wine. And Jesus saith unto her, Wo- 5 man, 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. 6 Now there were six waterpots of stone set there after the Jews' man- 7 ner of purifying, containing two or three firkins apiece. Jesus saith 8 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 9 the h-uler of the feast. And they bare it. And when the ruler of the feast tasted the water ^ now become wine, and knew not whence it was (but the servants which had drawn the water knew), the ruler of the 10 feast calleth the bridegroom, and saith unto him. Every man setteth on first the good wine; and when vien have drunk freely, t/ien that 11 which is worse: thou hast kept the good wine until now. This begin- ning of his signs did Jesus in Cana of Galileo, and manifested his glory; and his disciples believed on him. 1. Or, steward. 2. Or, that it had become. •Notice that these first disciples at onco believed that Jesu'j was the Messiah (ver. 41, 48, 49;. Compare on ^ 23 (.c) and { 04. 20 BEGINNINGS OF § 20. Jesus Makes a First Sojourn at Capernaum, Accompanied BY His Kindred and His Early Disciples, (Comp. § 26, where Capernaum will become his home.) John 2:12. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and there they abode not many days. § 21. Jesus Attends the First Passover During His Ministry. Jerusalem.* Probably A.D. 27. (a) He cleanses the Temple. (Comp. ? 106.) John 2:13-22. 13 And the passover of the Jews was at hand, and Jesus went up to 14 Jerusalem. And he found in the temple those who 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 16 the oxen; and he poured out the changers' money, and overthrew their tables; and to them that sold the doves he said, Take these things 17 hence; make not my Father's house a house of merchandise. His dis- 18 ciples remembered that it was written. The zeal of thine house shall eat me up. The Jews therefore answered and said unto him. What 19 sign shewest thou unto us, seeing thou doest these things? Jesus an- swered and said unto them. Destroy this Hemple, and in three days I 20 will raise it up. The Jews therefore said. Forty and six years was 21 this Hemple in building, and wilt thou I'aise it up in three days? But 22 he spake of the Hemple 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. 1. Or, sanctuary. Jb) During the Passover, many believed on Jesus, including the ruler Nicodemus. Conversation with Nicodemus. 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 'man: for he himself knew what was in man. 1$ Now there was a man of the Pharisees, named Nicodemus, f 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 •Observe the successive sceties of ihis early mlnistrj'— beeide the Jordan, on the eaatem Bide 1 5 18), atCauaof Galilee ({19), atCaptrnaum (J20), at Jerusalem (J 21), in Judea ({22), In Samaria ({23). tNicodemuH appears as an excpption to the Htatement of 2:24. as one whom Je»UB did truBt, and who amid all dlfflcultlea of temi>f rameut and station proved not unworthy of the trust (f 7S, and } 13.3 d). OUR lord's ministry. 21 John 2:23 to 3:21. answered and said unto him, Verily, verily, I say unto thee, Except a 4 man be born =anew, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when ho is old? can he enter 5 a 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 6 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. 7 Marvel not that I said unto thee, Ye must be born ^anew. ^The wind Sbloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one 9 that is born of the Spirit. Nicodemus answered and said unto him, 10 How can these things be? Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things? 11 Verily, verily, I say unto thee. We speak that we do know, and bear 12 witness of that we have seen; and ye receive not our witness. If I told you earthly things, and ye believe not, how shall ye believe, if I 13 tell you heavenly things? And no man hath ascended into heaven, but he that descended out of heaven, even the Son of man, ''which is in 14 heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever ^believeth may 15 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 eternal 17 life. For God sent not the Son into the world to judge the world; but 18 that the world should be saved through him. He that believeth on him is not judged; he that believeth not has been judged already, be- cause he hath not believed on the name of the only begotten Son of 19 God. And this is the judgement, that the light is come into the world, and men loved the darkness rather than the light; for their 20 works were evil. For every one that "doeth ill hateth the light, and 21 cometh not to the light, lest his works should be 'reproved. But ho that doeth the truth cometh to the light, that his works may be made manifest, *that they have been wrought in God. 1. Or , a man, for the man. 2. Or, from above S. Or. The Spirit breatheth. 4. Many ancient authorities omit ivhich is in heaven. 5. Or, believeth in him may Imve. 6. Or, practiseth. 7. Or, convicied. 8. Or, because. I 22. Early Ministry in Judea, and John's Renewed Testimony. Judea and ^non. 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 ^non near to Salim, because there 'was much water 24 there; and they came, and were baptized. For John was not yet cast 25 into prison. There arose therefore a questioning on the part of John's 26 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 baptizeth, and all men 27 come to him. John answered and said, A man can receive nothing, 28 except it have been given him from heaven. Ye yourselves bear mo 22 BEGINNINGS OF Joliu 3:22-36. witness, that I said, I am not the Christ, but, that I am sent before 29 him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and lieareth him, rejoiceth greatly because of the bridegroom's voice: this my joy thei'efore is fulfilled. 30 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: ^he that cometh from heaven 32 is above all. What he hath seen and heard, of that he beareth wit- 33ness; and no man receiveth his witness. He that hath i-eceived his 34 witness hath set his seal to this, that God is true. For he whom God hath sent speaketh the words of God: for he giveth not the Spirit by 35 measure. The Father loveth the Son, and hath given all things 36 into his hand. He that believeth on the Son hath eternal life; but he that '^obeyeth not the Son shall not see life, but the wrath of God abideth on him. 1. Gr. were many waters. 2. Some ancient authorities read he that cometh from heaven beareth vHtness of what he hath seen and heard. 3. Or, believeth not. § 23. Jesus Removes fkom Judea Through Samaria to Galilee. (a) 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.f Matt. 4:12. Mark 1:14. Luke 4:14. Now when he Now after that And Jesus return- heard that John was John was delivered ed in the power of delivered up he with- up Jesus came into the Spirit into Gali- drew into Galilee. Galilee. lee. (b) Conversation at Jacob's Well, and sojourn at Sychar. John 4:5-42. 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph; and Jacob's 'well was ♦Up to this point, onr I.orrt's miniRtrv has run parallel to that of John. His first disciples were Rained i^n f 1H. probably some others at the Passover, ? 21, and certainly many In Judea, J22, until at loii(xth he is surpassing John, ? Zi (a). tThe place of John's Imprisonment was Maehaerus, east of the Bead Sea. OUR lord's ministry. 23 John 4:5-42. 6 there. Jesus therefore, being- wearied with his journey, sat "thus by 7 the well'. It was about the sixth hour. There cometh a woman of 8 Samaria to draw water: Jesus saith unto her, Give me to drink. For 9 his disciples were gone away into the city to buy food. The Samari- tan woman therefore saith unto him, How is it that thou, being a Jew, askest drink of me, which am a Samaritan woman? f For Jews 10 have no dealings with Samaritans.) Jesus answered and said unto her, If thouknewest 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 11 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 12 hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his sous, and 13 his cattle? Jesus answered and said unto her. Every one that drink- 14 eth 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 unto 15 eteraal life. The woman saith unto him, *Sir, give me this water, 16 that I thirst not, neither come all the way hithei' to draw. Jesus 17 saith unto her. Go, call thy husband, and come hither. The woman answered and said unto him, I have no husband. Jesus saith unto 18 her, Thou saidst well, I have no husband: for thou hast had five hus- bands; and he whom thou now hast is not thy husband: this hast thou 19 said truly. The woman saith unto him, ^Sir, I perceive that thou 20 art a prophet. Our fathers worshipped in this mountain; and ye say, 21 that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when neither 22 in this mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not; we worship that which we know: for 23 salvation is from the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: 24 'for such doth the Father seek to be his worshippers. "^God is a 25 Spirit: and they that worship him must worship in spirit and truth. The woman saith unto him, I know that Messiah cometh (which is called Chi-ist): when he is come, he will declare unto us all 26 things. Jesus saith unto her, I that speak unto thee am he. 27 And upon this came his disciples; and they marvelled that he was speaking with a woman; yet no man said, What seekest thou? or, Why 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 told 30 me all things that ever I did: can this be the Christ? They went out 31 of the city, and were coming to him. In the mean while the disciples 32 prayed him, saying, Rabbi, eat. But he said to them, I have meat to 33 eat that ye know not. The disciples therefore said one to another, 34 Hath any man brought him aught to eat? Jesus saith unto them. My 35 meat is to do the will of him that sent me, 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 36 they are 'white already unto harvest. He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he lliat soweth aud 37 he that reapeth may rejoice together. For herein is the saying true, 38 One soweth and another reapeth. I sent you to reap that whereon 24 OUR LORD'S GREAT John 4:5-42. ye have not laboured: others have laboured, and ye are entered into their labour. 39 And from that city many of the Samaritans believed on him ^because of the word of the woman, who testified, He told me all things that 40 ever I did. So when the Samaritans came unto him, they besought 41 him to abide with them: and he abode there two days. And many 42 more believed because of his word; and they said to the woman, Now we believe, not because of thy speaking: for we have heard for our- selves, and know that this is indeed the Saviour of the world. f 1. Gr. spring: and so in ver. 14; but not in ver. 11, 12. 2. Or, as he was. 3. Some ancient authorities oiuit For Jews have no dealings ivith Samaritans. 4. Or, Lord. 5. Or, for svch the Father also seeheth. 6. Or, Ood is spw-ft. 7. Or, white unto harvest. Already he that reapeth, Ac, (c) Arrival in Galilee. John 4:43^5. 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 own 45 country. 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. *Notice that John also had recently been preaching to Samaritans (J22), and compare hereafter Philip's worii in the city of Samaria (Acts 8:5 ff.) tin this early ministry Jesus allowed himself to be regarded as the Messiah by his first disciples, J 18, and personally declared that he was the Messiah to the woman at the well, {23 b (John 4:26), which many other Samaritans also personally believed (John 4:39, 42). He never declart-d this to the Jewish rulers at Jerusalem till the very end, j 126, doubtless be- cause 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 be saya in { 64, MINISTRY IN GALILEE. 25 PART lY. OUR LORD'S GREAT MINISTRY IN GALILEE. Probably more than a year,* in A.D. 27 and 28. The matters presented by this great ministi-y may be grouped as follows: (1) He revisits Cana and Nazareth (125-26), then settles at Capernaum, and recalls four disciples [127-29). (2) He makes a journey about Galilee, teach- ing andliealing on a large scale {^30), afterwards performing various miracles at Capernaum, and calling Matthew {^31-30). (3) While attending a feast at Jerusalem he heals on the Sabbath, and afterwards does the same in Galilee, in both cases awakening a desire to kill him {^37-39). {4) Great crowds now attend his ministry in Galilee, and he chooses the twelve disciples, giving to them and the mxdtitude the Sermon on the Mount (^40-4^). {o) Various mir- acles, especially the one at Nain, spread his fame over all the land, and then comes a message of inquiry from John the Forerunner, which occasions special discourses [143-46). [G) Koio we find him again journeying about Galilee [^47)1 and presently meet with the blasphemous accusation of league with Satan, and the opposition of his mother and brothers [14S-50) . [7) Then comes the first great group of Parables (§5i), immediately after which he crosses the Lake, heals the Gadarene demoniacs, and returning to Galilee revisits Nazareth [152-54). [8) Finally, he makes a third journey about Galilee, with the Twelve sent in advance (§55), and presently the miracles of Jesus and his disciples excite the jealous fears of Herod Antipas (^56). 1 24. General, account of his teaching in Galilee. Matt. 4:17. Mark 1:14,15. Luke 4:14,15. From that time be- 14 [Now after that 14 [And Jesus return- gan Jesus to preach, John was delivered ed in the power of and to say. Repent up, Jesus came into the Spirit into Gali- ye; for the kingdom Galilee,] preaching lee:] and a fame went of heaven is at hand. the gospel of God, out concerning him ♦We cannot confidently determine the length of the ministry in Galilee. We are not sure whether it fieffan in suinmer or late autumn (see footnote on ? 1!)). If the feast f-f John 5:1 was a i'assover (see note at the end of the book on i'Xl), the (Talilean ministry lasted at least 16 months, for it ended wh^n another Passover was near, Jotin (VAi'i 5"). Otherwise weshould not certainly know mat it lasted more than some or 8 months. A liont tlie two suDsequent periods of our Lord's ministry we shall find no room to question that each lasted months; but /jere we have to admit much uucertainty as to the time. After all, a determination of the time employed would be a ntatter of very little imporiance to our study of this peiind. Throughout this great ministry in Galilee, and the periods that will follow after, the reader ought to trace carefully Ihppronress of the history along several lines: (1) the Saviour's pro- gressive self-manifestation; CJ) the graduil training of the Twelve who flre to carry on his teaching and work after his clealh; (3) the deepening and spreading hostility of the Jewish intluential classes and ofHcial rulers. By constantly ol'serving these parallel lines of (irog- ress, it will he seen that the history and teachings of our I ord exhibit a vital growth, mov- ing on to an end by him foreseen (l.uke 12:50), when the hoslilit.v of the rulers will culminate as he befoie the sanhedriu avows himself to be the Messiah, and the Twelve will be almost prepared to succeed him. 26 OUR lord's great Mark 1:14,15. Luke 4:14,15. 15 and saying, The through all the re- time is fulfilled, and gion round about, the kingdom of God 15 And he taught in is at hand: repent their synagogues, ye, and believe in being glorified of all. the gospel. In 125-29 he revisits Cana and Nazareth (comp. 119, 20), tlien settles at Capernaum, and recalls four disciples. I 25. He heaLiS at Cana the son of a courtier of Capernaum. John 4:46-54. 46 He came therefore again unto Cana of Galilee, where he made the 47 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 48 down, and heal his son; for he was at the point of death. Jesus there- 49 fore said unto him. Except ye see signs and wonders, ye will in no 50 wise believe^ The 'nobleman saith unto him. ''Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. The man believed the word that Jesus spake unto him, and he went his 51 way. And as he was now going down, his "servants met him, saying, 52 that his son lived. So he inquired of them the hour when he began to amend. They said thei'efore unto him, Yesterday at the seventh 53 hour the fever left him. So the father knew that it was at that hour in which Jesus said unto him, Thy son liveth: and himself believed, 54 and his whole house. This is again the second sign that Jesus did, having come out of Judea into Galilee. 1. Or, }{ing's officer. 2. Or, Lord. 3. Or. bondservants. § 26. Rejected at Nazareth, he makes Capernaum his Residence. (Comp. § 54.) 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 thei^e was delivered unto him 'the book of the prophet Isaiah. And he opened the "book, and found the place where it was written, 18 The Spirit of the Lord is upon me, 'Because he anointed me to preach ■'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 Loi'd. 20 And he closed the 'book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him. MINISTRY IN GALILEE. 27 Luke 4:10-31. 21 And he began to say unto them, To-day hath this scripture been ful- 22 filled in your ears. And all bare him witness, and wondered at the words of grace which proceeded out of his mouth: and they said, Is 23 not this Joseph's son? And he said unto them, Doubtless ye will say unto me this parable, Physician, heal thyself: whatsoever we have heard done at Capernaum, do also here in thine own country. And 24 he said, Verily I say unto yon. No prophet is acceptable in his own 25 country. But of a ti'uth 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 land; 26 and unto none of them was Elijah sent, but only to ^Zarephath. in the land of Sidon, unto a woman that was a widow. And there were many 27 lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian. And they were all filled 28 with wrath in the synagogue, as they heard these things; and they 29 rose up, and cast him forth out of the city, and led him unto the brow of the hill whereon their city was built, that they might throw him 30 down headlong. But he passing through the midst of them went his 31 way. And he came down to Capernaum, a city of Galilee. Matt. 4:13-16. 13 And leaving Nazareth* 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 *by Isaiah the prophet, saying, 15 The land of Zebulun and the land of Naphtali, 'Toward the sea, beyond Jordan. Galilee of the ''Gentiles, 16 The people which sat in dai-kness " Saw a great light. And to them which sat in the region and shadow of death, To them did light spring up. 1. Or, a roll. 2. Or.r-oll. 3. Or, ivharf ore. 4. Or, the aofmel. 5. Or. Sarepta. Q. Or, through. '7. Gr. the way of the sea. 8. ivotions, and so elsewhere. g 27. He Calls Four Fishermen to Follow Him. By the Sea of Galilee, near Capernaum. Matt. 4:l&-22. Mark 1:16-20. Luke 5:1-1 L 18 And walking by 16 And passing along I Now it came to the sea of Galilee, he by the sea of Galilee, pass, while the mul- saw two brethren, he saw Simon and titude pressed upon Simon who if. called Andrew the brother him, and heard the Peter, and Andrew of Simon easting a word of (iod, that he his brother, casting net in the sea: for was standing by the a net into the sea; they were fishers. lake of Gonnesaret; • Nazareth was never the Saviour's residence during his public ministry. After the wed- ding at Cana he lived a short time at Capei-juxum { i 'JO), and henceforth that city will be his abode, till he leaves Galilee 6 months before the crucifixion— most of the time, however, being actually spent in several Journeys throughout (lalilee, together with a trip to Jerusa- lem (i 37), and retirement to districts around Galilee (? 57-«7). 28 OUR LORD'S GREAT Matt. 4:18-22. for they were fishers. 19 And he saith unto them, Come ye after me, and I will make you fishers of men. 20 And they straight- way left the nets, and 21 followed him. And going on from thence he saw other two brethren, 'James the .son of Zebedee, and .John his brother, in the boat with Zebe- dee their father, mending their nets; and he called them. 22 And they straight- way left the boat and their father, and fol- lowed him.* Mark 1:16-20. 17 And Jesus said unto them, Come ye after me, and I will make you to become fish- ers of men. And straightway they left the nets, and 19 followed him. And going on a little fur- ther, he sew James the son of Zebedee, and John his broth- er, who were also in the boat mending 20 the nets. And straightway he call- ed them: and they left their father Zeb- edee in the boat with the hired servants, and went after him. Luke 5:1-11. 2 and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets. 3 And he entered into one of the boats, which was Simon's, and asked him to put out a little from the land. And he sat down and taught the multitudes out of 4 the boat. And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a ;■) draught. And Si- mon answered and said, Master, we toiled all night, and 6 took nothing: but at thy word I will let down the nets. And when they had this done, they inclosed a great multitude of fishes; and 7 their nets were breaking; and they beckoned unto their partners in the other boat, that they should come and help them. And they 8 came, and filled both the boats, so that they began to sink. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, Depart 9 from me; for I am a sinful man, O Lord. For he was amazed, and all that were with him, at the draught of the fishes which they 10 had taken; and so were also James and John, sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Pear 11 not; from henceforth thou shalt "catch men. And when they had brought their boats to land, they left all, and followed him. 1. Or, Jacob : and so elsewhere. 2. Gr. take alive. § 28. He Hka.l,s a Demoniac in the Synagogue at Capernaum. Mark 1:21-28. 21 And they go into Capernaum; and straightway on the sabbath day he entered into the syna- 22gogue and taught. And they were astonished at his teaching: Luke 4:31-37. 31 [And he came down to Caper- naum, a city of Galilee.] And he was teaching them on the sab- 32 bath day: and they were aston- ished at his teaching; for his *Three of these bpcame his disciples at thn beffinninR (? 18), and James probably soon after, and they were doubtless amonK the "disciples" who attended his early ministry d I!', 20, 21, 22, 2t). After the return to (}alile« they may have seen nooccasion to follow him still, for we find no mention of them In J 25 and { 26, and here he calls them to leave everything else, and follow him continually. MINISTRY IN GALILEE. 29 Mark 1:21-28. for he taught them as having au- thority, and not as the scribes. 23 And straightway there was in their synagogue a man with an unclean spirit, and he cried out, 24 saying. What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the 25 Holy One of God. And Jesus re- buked 'him, saying, hold thy peace, and come out of him. 26 And the unclean spirit, -tearing him and crying with a loud voice, 27 came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What is this? anew teach- ing! with authority he command- eth even the unclean spirits, and 28 they obey him. And the report of him went out straightway everywhere into all the region of Galilee round about. 1. Or, it. 2. Or, cnnmdsing. 3. Gr. demon. 4. Or, let alone. 5. Or, this word, that with authority— come out? Luke 4:31-37. 33 word was with authority. And in the synagogue there was a man, which had a spirit of an unclean 'devil; and ho cried out 34 with a loud voice, ^ Ah ! what have we to do with thee, thou Jesus of Nazareth? art thou come to de- stroy us? I know thee who thou 35 art, the Holy One of God. And Jesus I'ebuked him, saying, Hold thy peace, and come out of him. And when the 'devil had thrown him down in the midst, he came out of him, having done him no 36 hurt. And amazement came up- on all, and they spake together, one with another, saying. What is 'this word? for with authority and power he commandeth the unclean spirits, and they come 37 out. And there went forth a rumour concerning him into every place of the region round about. I 29. He Heals Peter's Mother-in-law and Many Others. Matt. 8:14-17. 14 And when Jesus was come into Pe- ter's house, he saw his wife's mother ly- ing sick of a fever. 15 And he touched her hand, and the fever left her; and she arose, and minister- ed unto him. 16 And when even was Capernaum. Mark 1:29-34. 29 And straightway 'when they were come out of the syn- agogue, they came into the house of Si- mon and Andrew, with James and 30 John. Now Simon's wife's mother lay sick of a fever; and straightway they 31 tell him of her: and he came and took her by the hand, and raised her up; and the fever left her, and she minis- tered unto them. 32 And at even, when Luke 4:38-41. 38 And he rose up from the synagogue and entered into the house of Simon. And Simon's wife's moth- er was holden with a great fever; and they besought him for 39 her. And he stood over her, and re- buked the fever; and it left her: and im- mediately she rose up and ministered unto them. 40 And when the sun 30 OUR lord's great Matt. 8:14-17. come, they brought unto him many 'pos- sessed with devils: and he cast out the spirits with a word, and healed all that 17 were sick: that it might be fulfilled which was spoken -by Isaiah the proph- et, saying, Himself took our infirmities, and bare our dis- Mark 1:29-34. the sun did set, they brought unto him all that were sick, and them that were 'possessed 33 with devils. And all the city was gath- ered together at the 34 door. And he heal- ed many that were sick with divers dis- eases, and cast out many *devils; and he suffered not the ^dev- ils to speak, because they knew him^ Luke 4:88-41. was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed 41 them. And ■'devils also came out from many, crying out, and saying, Thou art the Son of God. And rebuking them, he suffered them not to speak, because they knew that he was the Christ. 1. Or, demoniacs. 2. Or, Oirough. 3. Some ancient authorities Te&d when he was come out of the synoflOfirue. lie came, Ac. 4. Gr. demons. 5. Many ancient authorities add to be Christ. See Luke 4:41. In 130-36 he makes a great journey about Galilee., teaching and healing, arid afterwards performs several miracles at Capernaum, and calls Mattlww. § 30. He Journeys about Galilee, Preaching and Healing. Matt. 4:23-25. 23 And 'Jesus went Mark 1:35-39. 35 And in the morn- ing, a great while before day, he rose up and went out, and departed into a desert place, and 36 there prayed. And Simon and they that were with him fol- 37 lowed after him; and they found him, and say unto him, All are seeking thee. 38 And he saith unto them. Let us go else- where into the next towns, that I may preach there also; for to this end came 39 1 forth. And he went Luke 4:42-44. 42 And when it was day, he came out and went into a desert place: and the mul- titudes sought after him, and came unto him, and would have stayed him, that he should not go from 43 them. But he said unto them, I must preach the ''good ti- dings of the king- dom of God to the other cities also; for therefore was I sent. MINISTRY IN GALILEE. 31 Matt. 4:23-25. Mark 1:35-39. Luke 4:42-^14. into their syna- 44 And he was preach- gogues throughout ing in the syna- all Galilee, preach- ing and casting out ^devils. gogues of "^Galilee. about in all Galilee,* teaching in their synagogues, and preaching the "gos- pel of the kingdom, and healing all man- ner of disease and all manner of sickness 24 among the people. And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, ^possessed with devils, and epileptic, and 25 palsied; and he healed them. And there followed him great multi- tudes from Galilee and Decapolis and Jerusalem and Judea and from beyond Jordan. 1. Some ancient authorities read /le. 2. Or, fliood tidings ; and so elsewhere. 3. Or, demoniacs. 4. Gr. demoiu. 5. Or, Gospel. 6. Very many ancient authorities read JudAa, § 31. A Leper Healed, and Much Popular Excitement. Matt. 8:2-4. Mark 1:40-45. 2 And behold, there 40 And there cometh to Luke 5:12-16. 12 And it came to pass, while he was in one of the cities, behold, a man full of leprosy: and when he saw Jesus, he fell on his face, and be- sought him, saying. Lord, if thou wilt, thou canst make me 13 clean. And he stretched forth his hand, and touched him, saying, I will: be thou made clean. And straightway the leprosy departed from him. 14 And he charged him to tell no man: but go thy way, and shew thyself to the priest, and offer for thy *Thi3 journey about all Galilee included a grrat mass of teaching and healine (dwell on Matt. 4:23-25), of which only a few specimens are recorded (S 31-;t«), and these apparently oc- curred at lapernaum, his headquarters. The journey in ?47 (given by Luke only) In proba- bly distinct from this of i 30, and if so it would be a s<:con.cl, while that of ? 6ft. which Is quite certainly distinct, would then be a third journey about Galilee. The reader ought to ex- pand his imagination and take in these e-xtended labors. him a leper, be- seeching him, ^and kneeling down to him, and saying unto him. If thou wilt, thou canst make me 41 clean. And being moved with compas- sion, he stretched forth his hand, and touched him, and saith unto him, I will: be thou made 42 clean. And straight- way the leprosy de- parted from him, and he was made 43 clean. And he strict- ly charged him, and straightway sent thy way, shew thy- 44 him out, and saith self to the priest, unto him. See thou and offer the gift say nothing to any that Moses com- man: but go thy way, came to him a leper and worshipped him, saying. Lord, if thou wilt thou canst make me clean, 3 And he stretched forth his hand, and touched him, say- ing, I will; be thou made clean. And straightway his lep- rosy was cleansed. 4 And Jesus saith unto him. See thou tell no man; but go 32 OUR lord's great Matt. 8:2-4. manded, for a testi- mony unto them. Mark 1:40^5. shew thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them. 45 But he went out, and began to publish it much, and to spread abroad the ^matter, insomuch that ■'Jesus could no more open- ly enter into "^a city, but was without in desert places: and they came to him from every quarter. Luke 5:12-16. cleansing, according as Moses command- ed, for a testimony unto them. 15 But so much the more went abroad the report concern- ing him: and great multitudes came to- gether to hear, and to be healed of their 16 infirmities. But he withdrew himself in the deserts, and prayed. 1. Some ancient authorities omit and kneeling dovm to Mm. word. 4. Gr. lie. 6. Or, the city. •2. Or, sternly. 3. Gr. 32. Thronged in Capernaum, he heals a Paralytic lowered THROUGH the ROOF. Matt. 9:2-^. 2 And behold they brought to him a man sick of the pal- sy, lying on a bed; Mark 2:1-12. 1 And when ho en- tered again into Capernaum after some days, it was noised that he was 2 *in the house. And many were gather- ed together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. 3 And they come bringing unto him a man sick of the palsy, borne of four. 4 And when they could not '■'come nigh unto him for the crowd, they uncov- ered the roof where he was: and when they had broken it up, they let down the bed whereon the Luke 5:17-26. 17 And it came to pass on one of those days, that he was teaching; and there were Pharisees and doctors of the law sitting by, which were come out of every village of Gal- ilee and Judea and Jerusalem: and the power of the Lord was with him *to 18 heal. And behold, men bring on a bed a man that was pal- sied: and they sought to bring him in, and to lay him before 19 him. And not find- ing by what way they might bring him in because of the mul- titude, they went up to the housetop, and lethim down through MINISTRY IN GALILEE. 33 Matt. 9:2-8. and Jesus seeing their faith said unto the sick of the palsy, 'Son, be of good cheer; thy sins are 3 forgiven. And be- hold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For whether is eas- ier, to say, Thy sins are forgiven; or to say, Arise and walk? 6 But that ye may know that the Son of man hath ^power on earth to forgive sins (then saith he to the sick of the palsy). Arise, and take up thy bed, and go unto 7 thy house. And he arose, and departed to his house. ; But when the multitudes saw it, they were afraid, and glorified God, which had giv- Mark 2:1-12. sick of the palsy lay. 5 And Jesus seeing their faith saith un- to the sick of the 6 palsy, 'Son, thy sins are forgiven. But there were certain of the scribes sit- ting there, and rea- soning in their 7 hearts. Why doth this man thus speak? he blas- phemeth: who can forgive sins but one, 8 even God? And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, saith unto them. Why reason ye these things in your 9 hearts? Whether is easier, to say to the sick of the pal- sy, Thy sins are for- given; or to say. Arise, and take up thy bed, and walk? 10 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 11 say unto thee. Arise, take up thy bed, and go unto thy house. 12 And he arose, and straightv/ay took up the bed, and went forth before them all; insomuch that they were all amaz- ed, and glorified God, saying. We never saw it on this fashion. Luke 5:17-26. the tiles with his couch into the midst 20 before Jesus. And seeing their faith, he said, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying. Who is this that speaketh blasphem- ies? Who can for- give sins but God alone? 22 But Jesus per- ceiving their rea- sonings, answered and said unto them, 'What reason ye in your hearts? 23 Wheth- er is easier to say. Thy sins are forgiv- en thee; or to say, Arise and walk? 24 But that ye may know that the Son of man hath ^power on earth to forgive sins (he said unto him that was pal- sied) , I say unto thee, Arise, and take up thy couch, and go 25 unto thy house. And immediately he rose up before them, and took up that where- on he lay, and de- parted to his house, 26 glorifying God. And amazement took hold on all, and they glo- rified God; and they 34 OUR lord's great Matt. 9:2-8. en Buch *power unto Luke 5:17-26. were filled with fear, men. saying, We have seen strange things to-day. 1. Gr. Child. 2. Many ancient authorities read seeing. 3. Or, authority. 4. Or, at liome. 5. Many ancient authorities read bring him unto him. 6. Gr. thathe should heal. Many ancient authorities read that he. s?KmZd7ieait/i€m. 7. Or, FTTij/. I 33. The Call of Matthew, Who Makes Him a Great Entertainment. Matt. 9:9-13. 9 And as Jesus pass- ed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him. Follow me. And he arose, and followed him. 10 And it came to pass, as he 'sat at meat in the house, behold, many publi- cans and sinners came and sat down with Jesus and his disciples. 11 And when the Pharisees saw it, they said unto his disciples. Why eateth your '^Master with the publicans and sinners? 12 But when he heard it, he said. They that are 'whole have no need of a physi- cian, but they that Capernaum. Mark 2:13-17. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphaeus sitting at the place of toll, and he saith unto him. Follow me. And he arose and 15 followed him. And it came to pass, that he was sitting at meat in his house, and many ■'publicans and sinners sat down with Jesus and his disciples: for there were many, and they 16 followed him. And the scribes^ of the Pharisees, when they saw that he was eating with the sin- ners and publicans, said imto his disci- ples, "He eateth 'and drinketh with publi- cans and sinners. 17 And when Jesus heard it, he saith unto them. They that are *whole have no need of a physi- Luke 5:27-32. 27 And after these things he went forth, and beheld a publi- can, named Levi, sitting at the place of toll, and said unto him. Follow me. 28 And he forsook all, and rose up and fol- lowed him. 29 And Levi made him a great feast in his house: and there was a great multitude of publicans and of oth- ers that were sitting at meat with them. 30 And *the Pharisees and their sci'ibes murmured against his disciples, saying. Why do ye eat and drink with the pub- licans and sinners? 31 And Jesus an- swering said unto them. They that are 'whole have no need of a physician; but MINISTRY IN GALiILEE. 35 Mark 2:13-17. cian, but they that are sick: I came not to call the righteous, but sinners. 32 Matt. 9:9-13. 13 are sick. But go ye and learn what this meaneth, I desire mercy, and not sac- rifice: for I came not to call the righteous, but sinners. 1. Ot. reclined: and so always. 2. Or, Teacher. 3. Qr. stwng. 4. That is, collectors or renters of Roman taxes : and so elsewhere. 5 Some ancient authorities read a»id the Pharisees. 6. Or, how is it that he eateth sinners? 7. Some ancient authorities omit and drinketh. 8. Or, the Pharisees and the scribes among them. Luke 5:27-32. they that are sick. I am not come to call the righteous but sin- ners to repentance. ? 34. Jesus Discourses on Fasting. Matt. 9:14-17. 14 Then come to him the disciples of John, saying, Why do we and the Pharisees fast 'oft, but thy dis- 15 ciples fast not. And Jesus said unto them, Can the sons of the bride-chamber mourn, as long as the bride-groom is with them? But the days will come,when the bride-groom shall be taken away from them, and then will they fast. 16 And no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up tak- eth from the gar- ment, and a worse 17 rent is made. Neith- Mark 2:18-22. J 8 And John's disci- ples and the Phari- sees were fasting: and they come and say unto him, Why do John's disciples and the disciples of the Pharisees fast, but thy disciples fast 19 not? And Jesus said unto them, Can the sons of the bride- chamber fast, while the bride-groom is with them? as long as they have the bride-groom with them they cannot 20 fast. But the days will come, when the bride-groom shall be taken away from them, and then they will fast in that day. 21 No man seweth a piece of undressed cloth on an old garment; else that which should fill it up tak- eth from it, the new from the old, and a worse rent is made. Luke 5:33-39. 33 And they said unto him. The disciples of John fast often, and make supplica- tions; likewise also the disciples of the Pharisees; but thine 34 eat and drink. And Jesus said unto them, Can ye make the sons of the bride- chamber fast while the bride-groom is with them? 35 But the days will come; and when the bride-groom shall be taken away from them, then will they fast in those days. 36 And he spake also a parable unto them; No man rend- eth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the now will not agree with the 36 OUR LORD'S GREAT Malt. 9:14-17. er do men put new wine into old "wine- skins: else the skins burst and the wine is spilled, and the skins perish; but they put new wine into fresh wine- skins, and both are preserved. Mark 2:18-22. 22 And no man putteth new wine into old -wine-skins: else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins. 1. Some ancient authorities omit oft. cient authorities read better. Luke 5:33-39. 37 old. And no man putteth new wine into old 'wine-skins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish. 38 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 'good. 2. That is, sfcins used as bottlea. 3. Many an- 35. He Raises Jairus' Daughter, and Heals a Woman Who Only Touched His Garment. Matt. 9:18-26. 18 While he spake these things unto them*, behold, there came 'a ruler, and worshipped him, say- Mark 5:22-43. 22 And there cometh one of the rulers of the synagogue, Jai- rus by name; and seeing him, he fall- ing, My daughter is 23eth at his feet, and beseecheth him much, saying. My even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disci- ples. Luke 8:41-56. 41 And behold there came a man named Jairus, and he was a ruler of the syn- agogue: and he fell down at Jesus' feet, and besought him to come into his little daughter is at 42 house; for he had an only daughter, about twelve years of age, and she lay a dying. But as he went the multitudes thronged him. the point of death: I pray thee, that thou come and lay thy hands on her, that she may be *made 24 whole, and live. And he went with him; and a great multi- tude followed him, and they thronged him. 25 And a. woman, 43 And a woman hav- which had an issue ing an issue of blood issue of blood twelve 26 of blood twelve years, twelve years, which years, came behind and had suffered 'had spent all her •The express language of Matt. 9:18 compels us to place the Incidents of J 35 directly after Matthew's enterlainment. But Murk and Luke, who are usually chronological (while Mat- thew in this portion Is not), give these incidents a go 'd deal farther on. The question of po- sition in the Harmony cannot be settled, and It niakes no difference as to understanding the contents of the section. 20 And behold, a woman, who had an MINISTRY IN GALILEE. 37 Matt. 9:18-26. him, and touched the border of his 21 garment: for she said within herself, If I do but touch his garment, I shall be *made whole. Mark 5:22-43. many things of many physicians, and had spent all that she had, and was nothing bettered, but rather 27 grew worse, having heard the things concerning Jesus, came in the crowd behind, and touched 28 his garment. For she said. If I touch but his garments, I shall be -made whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of her '^plague. 30 And straightway Je- sus, perceiving in himself that the power proceeding from him had gone forth, turned him about in the crowd, and said, Who touched my gar- 31 ments? And his dis- ciples said unto him, Thou seest the mul- titude thronging thee, and sayest thou, Who touched 32 me? And he looked round about to see her that had done 33 this thing. But the woman fearing and trembling, knowing what had heen done to her, came and fell down before him, and told him all the 34 truth. And he said unto her. Daughter, thy faith hath ^made thee whole: go in peace, and be whole of thy 'plague. Luke 8:41-56. living upon physi- cians, and could not be healed of any, 44 came behind him, and touched the border of his gar- ment: and immedi- ately the issue of her blood stanched. 45 And Jesus said, Who is it that touched me? And when all denied, Peter said, ''and they that were with him, Master, the multitudes press thee and crush thee. 46 But Jesus said, Some one did touch me; for I perceived that power had gone forth 47 from me. And when the woman saw that she was not hid, she came trem- bling, and falling down before him declared in the pres- ence of all the peo- ple for what cause she touched him, and how she was healed immediately. 48 And he said unto her, Daughter, thy faith hath ^made thee whole; go in peace. 38 OUR LORD'S GREAT Matt. 9:18-26. 22 But Jesus turning and seeing her said, Daughter, be of good cheer; thy faith hath 'made thee whole. And the woman was "made whole from that 23 hour. And when Je- sus came into the ruler's house, and saw the flute-players, and the crowd mak- 24 ing a tumult, he said, Give place: for the damsel is not dead, but sleepeth. And they laughed 25 him to scorn. But when the crowd was put forth, he entered in, and took her by the hand; and the 26 damsel arose. And Hhe fame hereof went forth into all that land. Mark 5:22-43. 35 While he yet spake, they come from the ruler of the synagogue's house, saying. Thy daugh- ter is dead: why trou- blest thou the *Mas- 36 ter any further? But Jesus, 'not heeding the word spoken, saith unto the ruler of the synagogue. Fear not, only be- 37 lieve. And he suf- fered no man to fol- low with him, save Peter, and James, and John the brother 38 of James. And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly. 39 And when he was entered in, he saith unto them, Why make ye a tumult and weep? the child is not dead, but 40 sleepeth. And they laughed him to scorn. But he, hav- ing put them all forth, takoth the father of the child and her mother and them that were with him, and goeth in where the child was. 41 And taking the child by the hand, he saith unto her, Tali- tha cumi; which is, being interpreted, Damsel, 1 say unto 42 thee, Arise. And straightway the damsel rose up, and walked; for she was twelve years old. Luke 8:41-66. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying. Thy daughter is dead; trouble not the *Mas- 50 ter. But Jesus hear- ing it, answered him, Fear not: only believe, and she shall be *made whole. 51 And when he came to the house, he suf- fered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother 52 And all were weep- ing, and bewailing her: but he said, Weep not; for she is not dead, but sleep- 53 eth. And they laughed him to scorn, knowing that 54 she was dead. But he, taking her by the hand, called, say- ing. Maiden, arise. 55 And her spirit re- turned, and she rose up immediately, and he commanded that somelhing be given 56 her to eat. And her parents were a- mazed: but he charged them to tell no man what had been done. MINISTRY IN GALILEE. 39 Mark 5:22-43. • And they were a- mazed straightway with a great amaze- 43 ment. And he charged them much that no man should know this: and he commanded that something should he given her to eat. 1. Gr. onender. 2. Or, saved. 3. Or, saved thee. 4. Gr. this fame. 5. Gr. scourge. 6. Or, Teacher. 1. Or, overhearing. 8. Some ancient authorities omit had spent aU her living upon physicians, and. 9. Some ancient authorities omit and they that mere vrith him. § 36. He HEAiiS Two Blind Men, and a Dumb Demoniac. Matt. 9:27-34. 27 And as Jesus passed by from thence, two blind men followed him, cry- 28 ing 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 f am able to do this? They say unto 29 him, Yea, Lord. Then touched he their eyes, saying, According to 30 your faith be it done unto you. And their eyes were opened. And 31 Jesus 'strictly charged them, saying, See that no man know it. But they went forth, and spread abroad his fame in all that land. 32 And as they went forth, behold, there was brought to him a dumb 33 man possessed with a "devil. And when the Mevil was cast out, the dumb man spake: and the multitudes marvelled, saying, It was never 34 so seen in Israel. But the Pharisees said, ''By the prince of the ^devils casteth he out Mevils. 1. Or. sternly. 2. Gr. demon. 3. Or, In. 4. Gr. demons. In 1 37-39 the Saviour seems to the Jews to hreaJc the Sabbath, and hence a great hostility, loith design to kill him. He defends himself and his disciples (^38) by various arguments and personal claims. § 37. Attending a Feast in Jerusalem (probably the Passover), Jesus heals a man on the Sabbath, and defends THIS action. John 5:1-47. 1 After these things there was 'a feast* of the Jews; and Jesus went up to Jerusalem. * This feast of John 5:1 was most probnhly a Papsover (see note at end of volume, on J 37"». If so, we shi)uld know that our l-ord's public ministry lasted thn e j'ear'< and a fraction, and that the great ministry in Galilee lasted some 18 to 21) months. Dthnrwise, we should know of only two years and a traction for the former, and 6 lo 8 months for the lattci ; as John gives three passovers bi^yond question (John 2:13; 6:4; 12:1 1, and our Lords ministry began some time before the first of these ({l.')-20). It the feast of 5:1 was not a passover, it la quite impossible to determine wnat other fca.st it was. While one would he glad t<> settle tueso questions, if it were possible, yet it rnally does not matter as regards understanding our Lord 'srf CO rrffrf history and teachings during the gieat ministry in Oalilee, the only puint of difference being that if this feast was a I'a,ssover we should conceive of the three Journeys about Galilee as occupying a logger time, and including more extensive unrecorded labors in preaching awd healing. 40 OUR lord's great John 5:1^7. 2 Now there is in Jerusalem by the sheep gate a pool, which is called 3 in Hebrew ^Bethesda, having five porches. In these lay a multitude 5 of them that were sick, blind, halt, withered^. And a certain man was there, which had been thirty and eight years in his infirmity. 6 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 made whole? 7 The sick 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 8 steppeth down before me. Jesus saith unto him. Arise, take up thy 9 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 take 11 up thy bed. But he answered them. He that made me whole, the 12 same said unto me. Take up thy bed, and walk. They asked him, 13 Who is the man that said unto thee, Take up thy bed, and walk? But he that was healed wist not who it was: for Jesus had conveyed him- 14 self away, a multitude being in the place. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: 15 sin no more, lest a worse thing befall thee. The man went away, and 16 told the Jews that it was Jesus which had made him whole. And for this cause did the Jews persecute Jesus, because he did these things 17 on the sabbath. But Jesus answered them. My Father worketh even 18 until now, and I work. For this cause thcrefoi-e 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 he doeth, 20 these the Son also doeth in like manner. For the Father loveth the Son, and sheweth him all things that himself doeth; and greater 21 works than these will he shew him, that ye may marvel. For as the Father raiseth the dead and quickeneth them, even so the Son also 22 quickeneth whom he will. For neither doth the Father judge any man, but he hath given all judgement unto the Son; that all may 23 honour the Son, even as they honour the Father. He that honoureth 24 not the Son honoureth not the Father which sent him. Verily, verily, I say unto you. He that heareth my word, and believeth him that sent me, hath eternal life, and cometh not into judgement, but hath passed 25 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 26 God; and they that hear shall live. For as the Father hath life in himself, even so gave he to the Son also to have life in himself: 27 and he gave him authority to execute judgement, because he is ^the 28 Son of man. Marvel not at this: for the hour cometh, in which all 29 that are in the tombs shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have "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 him that 31 sent me. If I bear witness of myself, my witness is not true. It is 32 another that heareth witness of me; and I know that the witness MINISTRY IN GALILEE. 41 John 5:l-t7. 33 which he witnesseth of me is true. Ye have sent unto John, and he 34 hath borne witness unto the truth. But the witness which I receive is not from man: howbeit I say these things, that ye may be saved. 35 He was the lamp that burneth and shineth: and ye were willing to 36 rejoice for a season in his light. But the witness which I have is greater than that o/ John: for the works which the Father hath given me to accomplish, the very works that I do, bear witness of me, that 37 the Father hath sent me. And the Father which sent me, he hath borne witness of me. Ye have neither heard his voice at any time, 38 nor seen his form. And ye have not his word abiding in you: for 39 whom he sent, him ye believe not. 'Ye search the scriptures, because ye think that in them ye have eternal life; and these are they which 40 bear witness of me; and ye will not come to me, that ye may have life. 41 1 receive not glory from men. But I know you, that ye have not the 42 love of God in yourselves. I am come in my Father's name, and ye 43 receive me not; if another shall come in his own name, him ye will 44 receive. How can ye believe, which receive glory one of another, and 45 the glory that cormth from *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'?* 1. Many ancient authorities read the feast. 2. Some ancient authorities read Betli- saida, others Bethzatha. 3. Many ancient aiitliorities insert, wholly or in part, wait- ing for the moving of the water: 4. for an angel of the Lord went down at certain seasons into the pool, arui troubled the water: wlwsoever thenfirxt after the troubling of the water stepped in was made whole, with whatsoever dise^ise he ww-s holden. 4. Or, Lord. 5. Or, a son of man. 6. Or. practised. 7. Or, Search the scriptures. 8. Some ancient authorities read the only one, I 38. The Disciples of Jesus Pluck Ears of Grain on the Sabbath, and He Defends Them.I Matt. 12:1-8. Mark 2:23-28. Luke 6:1-5. 1 At that season Jesus 23 And it came to 1 Now it came to went on the sabbath- pass, that he was go- pass, on a "sabbath, day through the ing on the sabbath that he was going corn-fields: and his day through the through the corn- disciples were an cornfields; and his fields; and his disci- hungred, and began disciples *began, as pies plucked the ears to pluck ears of corn, they went, to pluck of corn, and did eat, 2 and to eat. But the the ears of corn. rubbing them in ♦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), the liiistillty of the Jews ot Jerusalem (comp. Jnliu 4:1) has reached the point of a desire to Icill him, as a sabbath-breaker aud ablaspbemer (5:1&-1S). Ho we shall find him stayliiRaway fruni Jerusalem at the passover of John 6:4, and until the Tabernacles six months before the crucifixion (John 7:1-10, ?73. 74). Meantime, the hosillliy ■will eo on increasing in other parts of thecountry (?39, Mark 3:6; ? 48, etc.). Notice alsj that in this discourse at Ji^rusaiem our Lord repeatedly declares himself in a high sense the Son of Clod (compare in ?4(i), and the appointed judite of mankind (ver. 27), and says that Moses wrote concerning him (ver, 40). All this indicated that he was the Messiah, but he did not expressly assert it. That would have precipitated the collision, for to claim to be the Messiah would in the view of the Jewish rulers involve po/i7icai consequences (since they expected the Messiah to be a kitui), aud many of the rulers cared far more for politics than for religion, t'omp. John 11:48. tThe important events and discourses of ?38 and 39 doubtless occurred on the way baclc from Jerusalem, or in Oalilee, aa in { 40 he withdraws to the sea of UalUee. 42 OUR lord's great Matt. 12:1-8. Pharisees, when they saw it, said un- to him. Behold, thy disciples do that which it is not law- ful to do upon the 3 sabbath. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4 how he entered into the house of God, and ^did eat the shewbread, which it was not lawful for him to eat, neither for them that were with them, but only 5 for the priests? Or have ye not read in the law, how that on the sabbath day the priests in the temple profane the sabbath, and ai'e guiltless? 6 But I say unto you, that ^one greater than the temple is 7 here. But if ye had known what this meaneth, I desire mercy, and not sac- rifice, ye would not have condemned 8 the guiltless. For theSon of man islord of the sabbath. Mark 2:23-28. 21 And the Pharisees said unto him, Be- hold, why do they on the sabbath day that which is not lawful? 25 And he said unto them. Did ye never read what Da- vid did, when he had need, and was an hungred, he, and they that were with 26 him? How he en- tered into the house of God ^when Abia- thar was high priest, and did eat the shew- bread, which is not lawful to eat, save for the priests, and gave also to them that were with him? 27 And he said unto them. The sab- bath was made for man, and not man for 28 the sabbath: so that the Son of man is lord even of the sab- bath. Luke 6:1-5. 2 their hands. But cer- tain of the Phari- sees said. Why do ye that which it is not lawful to do on the 3 sabbath day? And Jesus answering them said. Have ye not read even this, what David did, when he was an hun- gred, he, and they that were with him; 4 how he entered into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not law- ful to eat save for the priests alone? 5 And he said unto them. The Son of man is lord of the sabbath. 1. Some ancient authorities read they did eat. 2. Gr. a greater thing. 3. Gr. began to make iheir way plucking. 4. Some jinclent vnithoritxes read in the days of AJbiathar the high priest. 5. Many ancient authorities insert second-first. l 39. Jesus Heals a Matt. 12:9-14. And he departed Withered Hand on the Sabbath, and Defends It. (Compare g 78, 88, 91.) Mark 3:1-6. 1 And he entei'ed a- Luke 6:&-ll. And it came to MINISTRY IN GALILEE. 43 Matt. 12:9-14. thence, and went into their syna- 10 gog'ue; and behold, a man having- a with- ei'ed hand. And they asked him, say- ing, Is it lawful to heal on the sabbath day? that they might accuse him. 11 And he said unto them, What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift 12 it out? How much then is a man of more value than a sheep! Wherefore it is lawful to do good on the sabbath day. 13 Then saith he to the man, Stretch forth thy hand. And he stretched it forth; and it was restored whole, as the other. 14 But the Pharisees went out, and took counsel against him, how they might de- stroy him. Mark 3:1-6. gain into the syna- gogue; and there was a man there which had his hand withered. 2 And they watch- ed him, whether he would heal him on the sabbath day ; that they might ac- cuse him. 3 And he saith unto the man that had his hand withered, 'Stand 4 forth. And he saith unto them, Is it law- ful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their 5 peace. And when he had looked round about on them with anger, being grieved at the hardening of their hearts, he saith unto the man, Stretch forth thy hand. And he stretched it forth: and his hand was re- stored. 6 And the Phar- isees went out and sti'aightway with the Herodians took counsel against him, how they might de- stroy him.* Luke 6:6-11. pass on another sab- bath, that he enter- ed into the syna- gogue and taught: and there was a man there, and his right hand was withered. 7 And the scribes and the Pharisees watch- ed him, whether he would heal on the sabbath; that they might find how to 8 accuse him. But he knew their thoughts; and he said to the man that had his hand withered. Rise up, and stand forth in the midst. And he arose and stood 9 forth. And Jesus said unto them, I ask you. Is it lawful on the sabbath to do good, or to do harm? to save a life, or to 10 destroy it? And he looked round about on them all, and said unto him, Stretch foi'th thy hand. And he did .so.' and his hand was restored. 1 1 But they were filled with -madness; and communed one with another what they might do to Jesus. 1. Gr. Arise into ilie midst. 2. Or, foolishness. *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 | 37). 44 OUR lord's great In § 40-42 great throngs attend his ministry, and tie selects ttvelve disciples to he his helpers, gimng to them and the multitudes the Sermon on the Mount. g 40. Great Multitudes Attend Him Beside the Sea of Galilee. Matt 12:15-21. Mark 3:7-12. 15 And Jesus perceiving it, with- 7 And Jesus with his disciples drew from thence: and many fol- withdrew to the sea: and a great lowed him; multitude from Galilee followed: 8 and from Judea, and from Jeru- salem, and from Idumaea, and beyond Jordan, and about Tyre and Sidon, a great multitude, hearing -what great things he 9 did, came unto him. And he spake to his disciples, that a lit- tle boat should wait on him be- cause of the crowd, lest they 10 should throng him, for he had 16 and he healed them all, healed many; insomuch that as many as had ^plagues ^pressed upon him that they might touch 11 him. And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God. and 12 And he charged them much charged them that they should that they should not make him 17 not make him known: that it known, might be fulfilled which was spoken 'by Isaiah, 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. 1. Or, tArou^7^. 2. Or, aU the things thathe did. 3. Gr. acourves. 4. Gr./eH. g 41. After a Night of Prayer, Jesus Selects Twelve Apostles. Mark 3:13-19. Luke 6:12-16. 13 And he goeth up into the moun- 12 And it came to pass in these tain, and calleth unto him whom days, that he went out into the MINISTRY IN GALILEE. 45 Mark 3:13-19. he himself would: and they went 14 unto him. And he appointed twelve', that they might be with him, and that he might send 15 them forth to preach, and to have 16 authority to cast out -devils; ^and 17 Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James; and them he surnamed Boanerges, 18 which is, Sons of thunder: and Andrew, and Philip, and Bar- tholomew, and Matthew, and Thomas, and James the son of Alphseus, and Thaddseus, and Si- mon the ^Cananaean, 19 and Judas Iscariot, which also betrayed him. 1. Some ancient authorities add «)/iom aiso Tie Jiamed apostles. See Luke 6:13. 2. Gr. demom. 3. Some ancient authorities insert and he appointed twelve. 4. Or, Zealot. See Lulfe 6:15; Acts 1:13. 5. Or, brother. See Jude 1. Luke 6:12-16. mountain to pray; and he con- tinued all night in prayer to 13 God. And when it was day, he called his disciples: and he chose from them twelve, whom also he named Apostles;* 14 Simon, whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bar- tholomew, 15 and Matthew and Thomas, and James the son of AlphEeus, and Simon which was 16 called the Zealot, and Judas, the son of ^James, and Judas Iscariot, which was the traitor. §42. The Sermon on the Mount. Privileges and Require- ments OP THE Messianic Reign. Matthew, chapters 5-7. Luke 6:17-49.t A level place on a mountain, not far from Capernaum. Introductory statements. Matt. 5:1, 2. 1 And seeing the multitudes, he went up into the mountain: and when he had sat down, his disci- 2 pies came unto him: and he open- ed his mouth and taught them, saying, Luke 6:17-19. ] 7 And he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the peo- ple from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 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. •Matthew postpones giving the names of the Twelve till they are sent out to preach in Galilee (? 551. There is a fourth list in Acts 1:13. Bee the four compared in note at the end of this volume, on i 41. tThere is little doubt that the discourses given by Matthew and Luke are the same, Mat- thew locating it on "the mountain," and Luke "on a level plaee," which might easily be a level spot on a mountain. (See note at end of this book, on? 42) Observe that they begin and end alike, and pursue the same general order. Luke omita various malturs of special interest to Mattiiews Jewish readers (e. g. Matt. 6:17-12), and other matters that he himself will give elsewhere (e. g. Luke 11:1-4; 12:22-31); whUe Luke has a few sentences (as ver. 24-26. ?.i' -lOi, Hhl'-h are not given by Matthew. 46 OUR LORD'S GREAT (a) The Beatitudes. Privileges of the Messiah's subjects. Matt. 5:3-12. 3 Blessed are the poor in spirit: for theirs is the kingdom of hea- 4 ven. 'Blessed are they that mourn: for they shall be com- 5 forted. Blessed are the meek: for they shall inherit the earth. 6 Blessed are they that hunger and thirst after righteousness: 7 for they shall be filled. Blessed are the merciful: for they shall 8 obtain mercy. Blessed are the pure in heart: for they shall see 9 God. Blessed are the peace- makers: for they shall be called 10 sons of God. Blessed are they that have been persecuted for righteousness' sake: for theirs is 11 the kingdom of heaven. Blessed are ye when vien shall reproach you, and persecute you, and say all manner of evil against you 12 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 vou. Luke 6:20-26. 20 And he lifted up his eyes on his disciples, and said, Blessed are ye poor: for yours is the 21 kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and reproach you, and cast out your name as evil, for the Son of 23 man's sake. Rejoice in that day, and leap /or Joy; for behold, your reward is great in heaven: for in the same manner did their fath- 24 ers unto the prophets. But woe unto you that are rich! for ye have received your consolation. 25 Woe unto you, ye that are full now! for ye shall hunger. Woe unto you, ye that laugh now! for 26 ye shall mourn and weep. Woe unto you, when all men shall speak well of you! for in the same manner did their fathers to the false prophets. 1. Some ancient authoritieB transpose ver. 4 and 5. (b) Influence and Responsibility of the Messiah's Subjects. Matt. 5:13-16. 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 14 to bo cast out and trodden under foot of men. Ye are the light 15 of the world. A city set on a hill cannot bo hid. Neither do men light a lamp, and put it under the bushel, but on the stand; and it 16 shinoth unto all that are in the house. Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven. (c) Relation of the Messianic teaching to the Law, and to the current teaching. Matt. 5:17-48; Luke 6:27-36. 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 pass away from 19 the law, till all things bo accomplished. Whosoever therefore shall MINISTRY IN GALILEE. 47 Matt. 5:17-48; Luke 6:27-36. break one of these least commandments, and shall teach men so. shall be called least in the kingdom of heaven: but whosoever shall do and 20 teach them, he shall be called great in the kingdom of heaven. For I say unto you, that except your righteousness shall exceed the nght- eousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. 21 Ye have heard that it was said to them of old time. Thou shalt not 22 kill; and whosoever shall kill shall be in danger of the judgement: but I say unto you, that every one who is angry with his brother 'shall be in danger of the judgement, and whosoever shall say to his brother ^Raca, shall be in danger of the council; and whosoever shall 23 say, ''Thou fool, shall be in danger *of the ^hell of fire. If therefore thou art offering thy gift at the altar, and there rememberest that 24 thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then 25 come and offer thy gift. Agree with thine adversary quickly, whiles thou art with him in the way; lest haply the advei-sary deliver thee to the judge, and the judge ^deliver thee to the officer, and thou be 26 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 but I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart. 29 And if thy right eye causeth thee to stumble, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should 30 perish, and not thy whole body be cast into 'hell. And if thy right hand causeth thee to stumble, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not thy 31 whole body go into 'hell. It was said also, Whosoever shall put 32 away his wife, let him give her a writing of divorcement: but I say unto you, that every one that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committoth adultery. 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 34 oaths: but I say unto you, Swear not at all; neither by the heaven, for 35 it is the throne of God; nor by the earth, for it is the footstool of his 36 feet; nor *by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white 37 or black. "But let your speech be. Yea, yea; Nay, nay: and whatso- ever is more than these is of '"the evil one. 38 Ye have heard that it was said, An eye for an eye, and a tooth for a 39 tooth: but I say unto you, Resist not "him that is evil; but whosoever 40 smite th thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him 41 have thy cloke also. And whosoever shall '^compel thee to go one 42 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. 48 OUR lord's great Matt. 5:17-48. 44 and hate thine enemy: But I say unto you, Love your enemies, and pray for them that persecute 45 you; that ye may be sons of your Father which is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. 46 For if ye love them that love you, what reward have ye? do not even the "publicans the 47 same? And if you salute your brethren only, what do ye more than otfiersf do not even the 48 Gentiles the same? Ye therefore shall be perfect, as your heaven- ly Father is perfect. Luke 6:27-36. 27 But I say unto you which hear, Love your enemies, do good to them that 28 hate you, bless them that curse you, pray for them that despite- 29 fully use you. To him that smiteth thee on the one cheek offer also the other; and from him that taketh away thy cloke withhold not thy coat also. 30 Give to evei-y one that asketh thee; and of him that taketh away thy goods ask them not 32 again. And if ye love them that love you, what thank have ye? for even sinners love 33 those that love thera. And if ye do good to them that do good to you, what thank have ye? for 34 even sinners do the same. And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, 35 to receive again as much. But love your enemies, and do them good, and lend, "never despair- ing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward 36 the unthankful and evil. Be ye merciful, even as your Father is merciful. 1. Many ancient authorities insert wftTiout cntise. 2. An expression of contempt. 3. Or, Moreh, a Hebrew expression of condemnation. 4. Gr. unto or into. 5. Gr. Ge- henna of fire. 6. Home ancient authorities omit deliver thee. 7. Gr. Oclienna. 8. Or, toward.' 9. Some ancient authorities read But your speech shall be. 10. Or, eml: as in ver. 39;6:13. 11. Or, eviJ. 12. Gr. impress. 13, That i.s, coIlecUns or renters of Roman ttu'es; and so elsewhere. 14. Some ancient authorities read, despairing of no man. (d) Good works must not be performed ostentatiously. For example, alms-giving, prayer, fasting. Matt. 6:1-18. 1 Take heed that ye do not your righteousness before men, to be seen of them: else j^e 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 received 3 their reward. But when thou doest alms, lot not thy left hand know 4 what thy right hand doeth: that thine alms may be in secret: and thy Father which seoth in secret shall recompense thee. MINISTRY IN GALILEE. 49 Matt. 6:1-18. 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 have re- 6 ceived their revrard. But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall recompense 7 thee. And in praying use not vain repetitions, as the Gentiles do: for 8 they think that they shall be heard for their much speaking. Be not therefore like unto them: for 'your Father knoweth what things 9 ye have need of, before ye ask him. After this manner therefore 10 pray ye: Our Father which art in heaven, Hallowed be thy name. 11 Thy kingdom come. Thy will be done, as in heaven, so on earth. 12 Give us this day -our daily bread. And forgive us our debts, as we 13 also have forgiven our debtors. And bring us not into temptation, 14 but deliver us from Hhe evil one. ■*For if ye forgive men their tres- is passes, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your tres- passes. 16 Moreover when ye fast, be not, as the hypocrites, of a sad counte- nance: for they disfigure their faces, that they may be seen of men to 17 fast. Verily I say unto you, They have received their reward. But 18 thou, when thou fastest, anoint thy head, and wash thy face; that thou be not seen of men to fast, but of thy Father which is in secret: and thy Father, which seeth in secret, shall recompense thee. 1. Somfi ancieut authorities read Ood your Father. 2. Gr. our bread for the coming day. 3 Or. evil. 4. Many authorities, some an<-ient, but with variations, add For thine is the kingdom, and the power, and the glory, for ever, Amen. (e) 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 20 rust doth consume, and where thieves 'break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor 21 rust doth consume, and where thieves do not 'break through nor 22 steal: for where thy treasure is, there will thy heart be also. The lamp of the body is the eye: if therefore thine eye be single, thy 23 whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefoi'e the light that is in thee 24 be darkness, how great is the dai'kness! No man can serve two mas- ters: 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 25 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 tlie life more than the food, and the body 26 than the raiment? Behold, the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? 27 And which of you by being anxious can add one cubit unto his -stat- 28 ure? And why are ye anxious concerning raiment? Consider the 4 50 OUR lord's great Matt. 6:19-34. 29 lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed 30 like one 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 much 31 more clothe you, O ye of little faith? Be not therefore anxious, say- ing. What shall we eat? or. What shall we drink? or, Wherewithal 32 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 33 things. But seek ye first his kingdom, and his righteousness; and all 34 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. 1 . Gr. dig through. 2. Or, a^e. (f) About judging others. Matt. 7:1-6. 1 Judge not, that ye be not judg- 2 ed. For with what judgement ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that 4 is in thine own eye? Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine 5 own eye? Thou hypocrite, cast out first the beam out of thine own eye: and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 Give not that which is holy im- to the dogs, neither cast your pearls before the swine, lest hap- Luke 6:37-42. 37 And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: re- lease, and ye shall be released: 38 give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again. 39 And he spake also a parable unto them, Can the blind guide the blind? shall they not both 40 fall into a pit? The disciple is not above his 'master: but every one when he is perfected shall 41 be as his 'master. And why be- holdest thou the mote that is in thy brother's eye, but consider- est not the beam that is in thine 42 own eye? Or how canst thou say to thy brother, Brother, let me cast 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 cast out the mote that is in thy brother's eye. MINISTRY IN GALILEE. 51 Matt. 7:1-6, ly they trample them under their feet, and turn and rend you. 1 Or. teacher. (g) Prayer, and the Golden Rule. Matt. 7:7-12. 7 Ask, and it shall be given you: seek, and ye shall find: knock, and it 8 shall be opened unto you. for every one that asketh receiveth; and he 9 that seeketh findeth; and to him that knocketli it shall be opened. Or what man is there of you, who, if his son shall ask him for a loaf, will 10 give him a stone; or if he shall ask for a fish, will give him a serpent? 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things 12 to them that ask him? All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets. Luke 6;31. 31 And as ye would that men should do to you, do ye also to them likewise. (h) The way of salvation hard to find and follow. Matt. 7:13-23. 13 Enter ye in by the narrow gate: for wide Hs the gate, and broad is the way, that leadeth to destruction, and many be they that enter in 14 thereby. ^Por narrow is the gate, and straitened the way, that lead- eth 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 Luke 6 43-46. 43 For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tiee that bring- 44 eth forth good fruit. For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather every good tree bringeth forth good fruit; but the corrupt tree 18 bringeth forth evil fruit. A good treo cannot bring forth evil fruit, neither can a corrupt tree bring 19 forth good fruit. Every tree that bringetii not forth good fruit is hewn down, and cast into the fire. 20 Therefore by their fruits ye shall 21 know them. Not every one that 45 they grapes. The good man out saith unto me. Lord, Lord, shall enter the kingdom of heaven; but hethatdoeth the will of my Father 22 which is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out Mevils, and 46 by thy name do many ^mighty 23 works? And then willlprofessun- tothem,I never knewyou: depart from me, ye that work iniquity. 1. Some ancient authorities omit w the gate. 2, Many ancient authorities read How narrow w Uie yate, &c 3. Gr. demuiis. 4 Qr powen of the good treasure of his heart bringeth forth that which is good . and the evil man out of the evil treasure bringeth forth that which is evil • for out of the abundance of the heart his mouth speaketh. And why call ye me, LordjLoi-d, and do not the things which 1 say? 52 OUR IXJRD'S GREAT (i) Conclusion. The Two Builders. Matt. 7:24-29. 24 Every one therefore which 47 heareth these words of mine, and doeth them, shall be likened un- to a wise man, which built his 48 25 house upon the 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 26 the rock. And every one that heareth these words of mine, 49 and doeth them not, shall be likened unto a foolish man, which built his house upon the 27 sand: and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thei'eof. 28 And it came to pass, when Je- sus ended these words, the mul- titudes were astonished at his 29 teaching: for he taught them as one having authority, and not as their scribes. 1. Many ancient authorities read for it had been founded upon the roek: as in Matt 7:26. Luke 6:47-49. Every one that cometh unto me, and heareth my words, and doeth them, I will shew you to whom he is like: he is like a man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded. But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation; against which the stream brake, and straightway it fell in; and the ruin of that house was great. § 43. Jesus Heals a Centurion's Servant at Capernaum. Matt. 8:1,5-13. 1 And when he was come down from the mountain, great multi- tudes followed him. 5 And when he was entered into Capernaum, there came unto him a centurion, 6 beseeching him, and saying. Lord, my 'servant lieth in the house sick of the palsy, grievously tormented. 7 And he saith unto him, I will oome and heal him. Luke 7:1-10. 1 After he had ended all his say- ings in the ears of the people, he entered into Capernaum. 2 And a certain centurion's ^ser- vant, who was *dear unto him, was sick and at the point of 3 death. And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and 4 save his 'servant. And they, when they came to Jesus, be- sought him earnestly, saying, He is worthy that thou shouldst 5 do this for him: for he loveth our nation, and himself built us 6 our synagogue. And Jesus went with them. And when he was now not far from the house, the MINISTRY IN GALILEE. 53 Matt. 8:1,5-13. 8 And the centurion answered and Baid, Lord, I am not Vorthy that thou shouldest come under my roof: but only 'say the word, and my 'servant shall be healed. 9 For I also am a man hinder author- ity, having under myself soldiers: and I say to this one. Go, and he goeth; and to another, Come, and he coraeth; and to my 'serv- ant, Do this, and he doeth it. 10 And when Jesus heard it, he marvelled, and said to them that followed. Verily I say unto you, *I have not found so great 11 faith, no, not in Israel. And I say unto you, that many shall come from the east and the west, and shall 'sit down with Abra- ham, and Isaac, and Jacob, in 12 the kingdom of heaven: but the eons of the kingdom shall be cast forth into the outer darkness: there shall be weeping and 13 gnashing of teeth. And Jesus said unto the centurion, Go thy way; as thou hast believed so be it done unto thee. And the 'servant was healed in that hour. Luke 7:1-10. centurion sent friends to him, saying unto him. Lord, trouble not thyself: for I am noteworthy that thou shouldest come under 7 my roof: wherefore neither thought I myself worthy to come unto thee: but 'say the word, and my 'servant shall be healed. 8 For I also am a man set under authority, having under myself soldiers: and I say to this one. Go, and he goeth; and to another, Come, and hecometh; and to my 'servant. Do this, and he doeth 9 it. And when Jesus heard these things, he marvelled at him, and turned and said unto the multi- tude that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, re- turning to the house, found the 'servant whole. 1. Or, boy. 2. Gr. sufficient. 3. Gr. gay with a word. 4. Some ancient authorities insert set; as in Luke 7:8. 6. Gr. bondservant. 6. Many ancient authorities read With no man in Israel have I found so great faith. 7. Gr. recline. 8. Or, predoua to him Or, honourable with him. 2 44, He Raises a Widow's Son at Nain. Luke 7:11-17. 11 And it came to pass 'soon afterwards, that he went to a city called 12 Nain; and his disciples went with him, and a great multitude. Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a 13 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 14 not. And he came nigh and touched the bier: and the bearers stood 15 still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he gave him to his mother. 16 And fear took hold on all; and they glorified God, saying, A great 54 OUR LORD'S GREAT Luke 7:11-17. 17 prophet is arisen among us: and, God hath visited his people. And this report went forth concerning him in the whole of Judea, and the region round about.* 1. Many ancient authorities read on the next day. 3 45. A Message Comes from John the Baptist, and our Lord Discourses as to John, and Various Other Matters Suggested. Galilee. Matt. 11:2-30. Luke 7:18-35. 2 Now when John heard in the 18 And the disciples of John told prisonf the works of the Christ, 19 him all of these things. And he sent by his disciples, and said John calling unto him '♦two of 3 unto him, Art thou he that com- his disciples sent them to the eth, or look we for another? Lord, saying, Art thou he that Cometh, or look we for another? 20 And when the men were come unto him, they said, John the Baptist hath sent us unto thee, saying. Art thou he that cometh, 21 or look we for another? In that hour he cured many of diseases and "plagues and evil spirits; and on many that were blind he 22 bestowed sight. And he answer- ed and said unto them, Go your way, and tell John what things ye have seen and heard; the blind receive their sight, the lame walk, the lepers ai-e cleansed, and the deaf hear, the dead are raised up, the poor have 'good 23 tidings preached to them. And blessed is he, whosoever shall find none occasion of stumbling in me. 24 And when the messengers of John were departed, he began to say unto the multitudes con- cerning John, What went ye out into the wilderness to behold? a 25 reed shaken with the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they which are gorgeously ap- parelled, and live delicately, are 4 And Jesus answered and said unto them. Go your way and tell .John the things which ye do 5 hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have 'good tidings preached to them. 6 And blessed is he, whosoever shall find none occasion of stum- bling in me. 7 And as these went their way, .lesus began to say unto the mul- titudes concerning John, What went ye out into the wilderness to behold? a reed shaken with 8 the wind? But what went ye out for to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in 9 kings' houses. -But wherefore ♦Observe that his fame as havlnsr raised the dead, and as being "a Rreat prophet," spread widely, and reaching John, led to his message of inquiry (connect l^ulce 717 audlri). tJohn '8 prison was at Machaerus, east of the Dead Sea. Jesus was somewhere In Galilee, probably near Nain (? 4J), which was in the southern part of Galilee. MINISTRY IN GALILEE. 55 Matt. 11:2-30. went ye out? to see a prophet? Yea, I say unto you, and much 10 more than a prophet. This is he, of whom it is written. Behold, I send my messenger before thy face, Who shall prepare thy way be- fore thee. 11 Verily I say unto you. Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is ^but little in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force. 13 For all the prophets and the law 14 prophesied until John. And if ye are willing to receive Ht, this is 15 Elijah, which is to come. He that hath ears *to hear, let him hear. 16 But whereunto shall I liken this generation? It is like unto children sitting in the marketplaces, which call un- it to their fellows, and say. We piped unto you, and ye did not dance; we wailed, and ye did not 'mourn. 18 For John came neither eating nor drinking, and 19 they say. He hath a 'devil. The Son of man came eating and drinking, and they say, Behold, a gluttonous man. atid a winebibber, a friend of publicans and sinners! And wisdom *is justified by her 'works. 20 Then began he to upbraid the cities wherein most of his '"mighty works were done, be- Luke 7:18-35. 26 in kings' courts. But what went ye out to see? a prophet? Yea, I say unto you, and much more 27 than a prophet. This is he of whom it is written. Behold, I send my messenger before thy face. Who shall prepare thy way before thee. 28 1 say unto you. Among them that are born of women there is none greater than John: yet he that is ^but little in the kingdom of God is greater than he. 29 And all the people when they heard, and the publicans, justified God, "being baptized with the baptism of 30 John. But the Pharisees and the lawyers rejected for them- selves the counsel of God, ''being 31 not baptized of him. Whereunto then shall I liken the men of this generation, and to what are 32 they like? They are like unto children that sit in the market- place, and call one to another; which say. We piped unto you, and ye did not dance; we wailed, 33 and ye did not weep. For John the Baptist is come eating no bread nor drinking wine; and ye 34 say. He hath a 'devil. The Son of man is come eating and drink- ing; and ye saj', Behold, a glut- tonous man, and a winebibber, a friend of publicans and sinners! 35 And wisdom ^is justified of all her children. 56 OUR lord's great Matt. 11:2-30. 21 cause they repented not. Woe unto thee, ChorazinI woe unto thee, Bethsaidal for if the ^*mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sack- 22 cloth and ashes. Howbeit I say unto you, it shall be more tolerable 23 for Tyre and Sidon in the day of judgement, than for you. And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt "go down unto Hades: for if the ^''mighty works had been done in Sodom which 24 were done in thee, it would have remained until this day. Howbeit I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgement, than for thee. 25 At that season Jesus answered and said, I 'Hhank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the 26 wise and understanding, and didst reveal them unto babes: yea, Fath- 27 er, "for so it was 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 28 to whomsoever the Son willeth to reveal him. Come unto me, all ye 29 that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: 30 and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. 1. Or, the gospel. 2. Many ancient authorities read But wTiat went ye out to seeJ a prophet? 3. Gr. lesser. 4 Or, him. 5. Some ancient autlioritles omit to hear. 6. Gr. heat the breast. 7. Gr. demon. 8 Or, was. 9. Many ancient authorities read children: as In Luke vil. 35. 10. Gr. powers 11. Many ancient authorities read be brought down. 12. Or, praise. 13. Or. that. 14. Gr. certain two. 15. Or. scourges. 16. Or, having been. 17. Or. not having been. 1 46. The Woman that was a Sinner *anointed the Saviour's Feet. (Compare § 117.) Galilee. Luke 7:36-50. 36 And one of the Pharisees desired him that he would eat with him. 37 And he entered into the Pharisee's house, and sat down to meat. 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 brought 'an 38 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 'kissed his feet, and anointed them with the 39 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 perceived who and what manner of woman this is which 40 toucheth him, that she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, *Mas- 41 ter, say on. A certain lender had two debtors: the one owed five •This anointing In Oalllee must be distinct from the anointing at Bethany, near Jerusa- lem, morn than a year laier. Bee {117. This sinful and penlieni woman is represented by a very late tradition as being Mary Magdalene, and lience all the popular uses of ttie term Magdalen. Kut that notion has no historical support whatever, and It becomes violently improbable when we find that in the very next paragraph C{47; Luke introduces Mary Mag- daJeue as a new figure in the history. MINISTRY IN GALILEE. 57 Luke 7:36-50. 42 hundred 'pence, and the other fifty. When they had not rcherewith to pay, he forgave them both. Which of them therefore will love him 43 most? Simon answered and said, He, I suppose, to whom he forgave 44 the most. And he said unto him, Thou 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, and wiped them with her hair. 45 Thou gavest me no kiss: but she, since the time I came in, hath not 46 ceased to *kiss my feet. My head with oil thou didst not anoint: but 47 she hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven: for she loved much: but to 48 whom little is forgiven, the same loveth little. And he said unto her, 49 Thy sins are forgiven. And they that sat at meat with him began to 50 say 'within themselves, Who is this that even forgiveth sins? And he said unto the woman, Thy faith hath saved thee; go in peace. 1. Or. a flask, 2. Gr. kissed much. 3. Some ancient authorities read the prop?iet. See John 1:21, 25. 4 Or, Teacher. 5. The word in the Greek denotes a coin worth about seventeen cents. 6. Gr. kiss much. 7. Or, among. I 47. Further Journeying About Galilee.* (Comp. § 30.) Luke 8:1-3. 1 And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the 'good tidings of the 2 kingdom of God, and with him the twelve, and certain women which had been healed of evil spirits and infirmities, Mary that was called 3 Magdalene, from whom seven "devils had gone out, and Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto Hhem of their substance. 1. Or, gospel. 2. Gr. dem,ons. 3. Many ancient authorities read Mm. Notice that the events of § 48-S3 all occurred on the same day. 1 48. Blasphemous Accusation of League with Beelzebub. (Compare § 84.) Galilee. Matt. 12:22-37. Mark 3:19-30. 19 And he cometh into a house. 20 And the multitude cometh to- gether again, so that they could 21 not so much as eat bread. 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 'one possessed with a devil, blind •This Journey about Galilee Is probably distinct from those of { 30 and t 55, making three such jonrneys in all. 8ee on {30. 58 OUR LORD'S GREAT Matt. 12:22-37. Mark 3:19-30. and dumb: and he healed him, insomuch that the dumb man 23 spake and saw. And all the mul- titudes were amazed, and said, 24 Is this the son of David? But 22 when the Pharisees heard it, they said, *This man doth not cast out ^devils, but ^by Beelze- bub the prince of the -devils. 23 25 And knowing their thoughts he said unto them, Every kingdom divided against itself is brought 24 to desolation; and every city or house divided against itself shall 25 26 not stand: and if Satan casteth out Satan, he is divided against himself; how then shall his 26 27 kingdom stand? And if I ^by Beelzebub cast out ^devils, 'by whom do your sons cast them out? therefore shall they 28 be your judges. But if I ^by the Spirit of God cast out "devils, then is the kingdom of God come 29 upon you. Or how can one enter 27 into the house of the strong 7nan, and spoil his goods, except he first bind the strong man? and then 30 he will spoil his house. He that is not with me is against me; and he that gathereth not with 31 me scattereth. Therefore I say 28 unto you, every sin and blasphe- my shall be forgiven ■'unto men; but the blasphemy against the Spirit shall not be forgiven. 29 32 And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whoso- ever shall speak against the Holy 30 Spirit it shall not be forgiven him, neither in this ^world, nor 33 in that which is to come. Either make the tree good, and its fruit good; or make the tree corrupt, and 34 known by its fruit. Ye offspring of *sce a similar iicousation described hereafter in J 8-1; and allusion made to such accusation herctnfore, i 3fi. Observe here a very bust/ ctui/: In the fort-noon leai-hin^ a crowded audiiMice (Mark ;5:Ii)), some of whom insult and blaspheme bun, and others demand a sign (i 4!t), and at h-npth liis mother ai.d brother try to carry him oil' as insane (J 50, comp. Mark 3:21 1; in the «ft 51 1'; towards night crossing the hake In a boat, so tired and worn that he sleeps soundlv atnid the alarming storm ({ 52i; then liealing the (iadarene demoniacs, and return- ing by boat, apparently the same evening (i 53). What a day of toil and trial. And the scribes which came down from Jerusalem said, he hath Beelzebub, and, ^By the prince of the ^devils casteth he out the "devils. And he called them unto him, and said unto them in parables. How can Satan cast out Satan? And if a king- dom be divided against itself, that kingdom cannot stand. And if a house be divided against it- self, that house will not be able to stand. And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. But no one can enter into the house of the strong man, and .spoil his goods, except he first bind the strong num ; and then he will spoil his house. Verily I say unto you, All their sins shall be for- given unto the sons of men, and their blasphemies wherewith soever they shall blaspheme: but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin: because they said, He hath an unclean spirit. its fruit corrupt: for the tree is vipers, how can ye, being evil, MINISTRY IN GALILEE. 59 Matt. 12:22-37. 3peaK good things? for out of the abundance of the heart the mouth 35 speaketh. The good man out of his own good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth 36 evil things. And I say unto you, that every idle word that men shall 37 speak, they shall give account thereof in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. 1. Or, a demoniac. 2. Gr. demons. 3. Or, in. i. Some ancient authorities read imto you rnen. 5. Or, age. § 49. 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 '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 ^whale; so shall the Son of man be three days and three nights in 41 the heart of the earth. The men of Nineveh shall stand up in the judgement with this generation, and shall condemn it: for they re- pented at the preaching of Jonah; and behold, ^a greater than Jonah 42 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 behold, *a greater than 43 Solomon is here. But the unclean spirit, when '•he is gone out of the man, passeth through waterless places, seeking rest, and findeth it 44 not. Then *he saith, I will return into my house whence I came out; and when *he is come, *he findeth it empty, swept, and garnished. 45 Then goeth *he, and taketh with '^himself seven other spirits more evil than ^himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation. 1. Or, Teacher. 2. Gr. sea^^monster. 3. Gr. more than. 4. Or, it. 5. Or, itself. I 50, Christ's Mother and Brethren, Same day. Galilee. Matt. 12:46-50. 46 While he was yet speaking to the mul- titudes, behold, his mother and his bre- thren stood without, seeking to speak to 47 him. 'And one said unto him, Behold, Mark 3:31-35. 31 And there come his mother and his brethren ; and,stand- ing without, they sent unto him, call- 32 ing him. And a mul- titude was sitting Luke 8:19-21. 19 And there came to him his mother and brethren, and they could not come at him for the crowd. 20 And it was told him, Thy mother and thy 60 OUR LORD'S GREAT Matt. 12:46-50. thy mother and thy brethren stand with- out, seeking to speak to thee. 48 But he an- swered and said unto him that told him, Who is my mother? and who are my 49 brethren? And he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren! 50 For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother. Mark 3:31-35. about him; and they say unto him, Be- hold, thy mother and thy brethren without seek for 33 thee. And he an- swereth them, and saith. Who is my mother and my brethren? 34 And look- ing round on them which sat I'ound about him, he saith, Behold, my mother and my brethren! 35 For whosoever shall do the will of God, the same is my brother, and sister, and mother. Luke 8:19-21. brethren stand with- out, desiring to see thee. 21 But he an- swered and said un- to them. My mother and my brethren are these which hear the word of God, and do it. 1. Some ancient authorities omit ver. 47. g 51. The First Great Group of Parables.* Same day. Beside the Sea of Galilee. Matt. 13:1-3. 1 On that day went Jesus out of the house, and sat by the 2 sea side. And thei'e were gathered unto him great multi- tudes, so that he en- tered into a boat, and sat; and all the multitude stood on 3 the beach. And he spake to them many things in parables, saying. Mark 4:1,2. 1 And again he be- gan to teach by the sea side. And there is gathered unto him a very great multi- tude, so that he en- tered into a boat, and sat in the sea; and all the multitude were by the sea on the land. 2 And he taught them many things in par- ables, and said unto them in his teach- ing, Hearken: Luke 8:4. 4 And when a great multitude came to- gether, and they of every city resorted unto him, he spake by a parable: *We have met various separate parables heretofore, but here Is a group of eight. Two other great groups will occur hereafter, one group giyen in Luke only, {81—93, and the last group during the last week of our Lord's public ministry, JtOS. MINISTRY IN GALILEE. 61 (a) Parable of the Sower. Matt. 13:3-23. 3 Behold, the sower went forth to sow; 4 and as he sowed, some seeds fell by the way side, and the birds came and de- 5 voured them; and others fell upon the rocky places, where they had not much earth: and straight- way they sprang up, because they had no deepness of earth: 6 and when the sun was risen, they were scorched; and be- cause they had no root, they withered 7 away. And others fell upon the thorns; and the thorns grew up,and choked them: 8 and others fell upon the good ground, and yielded fruit, some a hundredfold, some sixty, some thirty. 9 He that hath ears' let him hear. Mark 4:3-25. 3 Behold, the sower went forth to sow; 4 and it came to pass, as he sowed, some seed fell by the way side, and the birds came and devoured 5 it. And other fell on the rocky ground, where it had not much earth: and straightway it sprang up, because it had no deepness 6 of earth: and when the sun was risen, it was scorched; and because it had no root, it withered a- 7 way. And other fell among the thorns, and the thorns grew up, and choked it, and it yielded no 8 fruit. And others fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thir- tyfold, and sixtyfold, and a hundredfold. 9 And he said, Who hath ears to hear, let him hear. Luke 8:5-18. 5 The sower went foi'th to sow his seed: and as he sowed, some fell by the way side; and it was trod- den under foot, and the birds of the hea- 6 ven devoured it. And other fell on the rock; and as soon as it grew, it withered away, because it had no moisture. 7 And other fell amidst the thorns; and the thorns grew with it, 8 and choked it. And other fell into the good ground, and grew, and brought forth fruit a hun- dredfold. As he said these things, he cried. He that hath ears to hear, let him hear. 10 And the disciples 10 And when he was came, and said unto alone, they that were him, Why speakest about him with the thou unto them in twelve asked of him parables? the parables. 9 And his disciples asked him what this parable might be. 11 And he answered and said unto them. Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not 12 given. For whoso- 11 said unto them. Un- to you is given the mystery of the king- dom of God: but unto them that are with- out, all things are done in parables: And he 10 And he said. Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables: 62 OUR LORD'S GREAT Matt. 13:3-23. Mark 4:3-25. Luke 8:5-18. that seeing they may not see, and hearing they may not understand. ever hath, to him shall be given, and he shall have abun- dance; butwhosoever hath not, from him shall be taken away even that which he 13 hath. Therefore speak I to them in parables; because 12 that seeing they may seeing they see not, see, and not per- and hearing they ceive; and hearing hear not, neither do they may hear, and they understand. not understand; lest haply they should turn again, and it should be forgiven them.* 14 And unto them is fulfilled the pi'ophecy of Isaiah, which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people's heart is waxed gross, And their ears are dull of hearing. And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears. And understand with their heart, And should turn again, And I should heal them. 16 But blessed are your eyes, for they see; and your ears, for they hear. 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. 13 And he saith unto them. Know ye not 18 Hear then this parable? and ye the parable of the how shall ye know 19 sower. When any all the parables? one heareth the word 14 The sower soweth of the kingdom, and 15 the word. And these 15 understandeth it not, then Cometh the evil one, and snatcheth a- way that which hath been sown in his heart. This is ho that was sown by the are they by the way side, where the word is sown; and when they have heard, straightway cometh Satan, and taketh a- way the word which hath been sown in 16 them. And these in like manner are they 11 Now the parable is this: The seed is the 12 word of God. And those by the way side are they that have heard; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved. *Ob<«erve that this was said just after the blasphemous accuHation of league with Beelze- bub (i 46;, ou the same day (Matt. 13:1). MINISTRY IN GALILEE. 63 Matt. 13:3-23. 20 way side. And he that was sown upon the rocky places, this is he that heareth the word, and straight- way with joy receiv- 21 eth it; yet hath he not root in himself, but endureth for a while; and when trib- ulation or persecu- tion ariseth because of the word, straight- way he stumbleth. 22 And he that was sown among the thorns, this is he that heareth the word; and the care of the 'world, and the deceitfulness of riches, choke the word, and he becom- 23 eth unfruitful. And he that was sown up- on the good ground, this is he that hear- eth the word, and un- derstandeth it: who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. Mark 4:21-25. 21 And he said unto them. Is the lamp brought to be put under the bushel, or under the bed, and not to be put on the stand? 22 For there is nothing hid, save that it should be manifested; neither was any- thing made secret, but that it 23 should come to light. If any man hath ears to hear, let him hear. 24 And he said unto them. Take heed what ye hear: with what measure ye mete it shall be measured unto you: and more Mark 4:3-25. that are sown upon the rocky ptoces, who, when they have heard the word, straightway receive 17 it with joy; and they have no root in themselves, but en- dure for a while; then, when tribula- tion or persecution ariseth because of the word, straight- way they stumble. 18 And others are they that are sown among the thorns; these are they that have heard 19 the word, and the cares of the ^world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it be- cometh unfruitful. 20 And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thir- tyfold, and sixtyfold, and a hundredfold. Luke 8:5-18. 13 And those on the rock are they which, when they have heard, re- ceive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14 And that which fell among the thorns, these are they that have heard, and as they go on their way they are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. 15 And that in the good ground, these are such as in an honest and good heart, hav- ing heard the word, hold it fast, and bring forth fruit with patience. Luke 8:16-18. 16 And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see 17 the light. For nothing is hid, that shall not be made manifest; nor anything secret, that shall not be known and come to light. 18 Take heed therefore howye hear: 64 OUR lord's great Mark 4:21-25. Luke 8:16-18. 25 shall bo g-iven unto you. For he for whosoever hath, to him shall that hath, to him shall be given: be given, and whosoever hath and he that hath not, from him not, from him shall be taken shall be taken away even that away even that which he Hhink- which he hath. eth he hath. 1. Some ancient authorities add here, and In ver. 43, to hear: as In Mark 4:9; Luke 8:8. 2. Or, age. 3. Or, seemeth to have. (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 seed 27 upon the earth; and should sleep and rise night and day, and the seed 28 should spring up and grow, he knoweth not how. The earth ^beareth fruit of herself; first the blade, then the ear, then the full corn in the 29 ear. But when the fruit 'is ripe, straightway he 'putteth forth the sickle, because the harvest is come. I. Or, yieldeth. 2. Or, alJoweth. 'S. Or, sendeth forth. (c) Parable of the Tares. Matt. 13:24-30. 24 Another parable set he before them, saying, The kingdom of hea- 25 ven is likened unto a man that sowed good seed in his field: but while men slept, his enemy came and sowed Hares also among the wheat, 26 and went away. But v/hen the blade sprang up, and brought forth 27 fruit, then appeared the tares also. And the 'servants of the house- holder came and said unto him, Sir, didst thou not sow good seed in 28 thy field? whence then hath it tares? And he said unto them, ^An enemy hath done this. And the 'servants say unto him, Wilt thou 29 then that we go and gather them up? But he saith. Nay; lest haply 30 while ye gather up the tares, ye root up the wheat with them. Let both grow together until the harvest: and in the time of the harvest I will say to the reapers. Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 1. Or, darnel. 2. Gr. hondservants. 3. Gr. A mari that Is an enemy. (d) Parables of the Mustard Seed and the Leaven. (Comp. § 88.) Matt 13:31-35. Mark 4:30-34. 31 Another parable set he before 30 And he said. How shall we liken them, saying, The kingdom of the kingdom of God? or in what heaven is like unto a grain of 31 parable shall we set it forth? '•It MINISTRY IN GALILEE. 65 Matt. 13:31-35. mustard seed, which a man took, 32 and sowed in his field: which in- deed is less than all seeds: but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof. 33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three 'measures of meal, till it was all leavened. 34 All these things spake Jesus in parables unto the multitudes; and without a parable spake he 35 nothing unto them: that it might be fulfilled which was spoken "by the prophet, saying, I will open my mouth in para- bles; I will utter things hidden from the foundation 'of the world. Mark 4:30-34. is like a grain of mustard seed, which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth, 32 yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge imder the shadow thereof. 33 And with many such parables spake he the word unto them, as 34 they were able to hear it: and without a parable spake he not unto them: but privately to his disciples he expounded all things. 1. The word in the Greek denotes the Hebrew seah. a measure containing nearly a pecli and a half. 2. Or, through. 3. Many ancient authorities omit of the world. 4. Gr. As unto. (e) Parable of the Tares explained, and similar Parable of the Net added. Parables of the Hid Treasure, and the Pearl of Great Price. Matt. 13:36-53. 36 Then he left the multitudes, and went into the house: and his dis- ciples came unto him, saying. Explain unto us the parable of the tares 37 of the field. And he answered and said, He that soweth the good seed 38 is the Son of man; and the field is the world; and the good seed, these 39 are the sons of the kingdom; and the tares are the sons of the evil one; and the enemy that sowed them is the devil: and the harvest is Hhe 40 end of the world; and the reapers are angels. As therefore the tares are gathered up and burned with fire; so shall it be in the end of the 41 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 42 that do iniquity, and shall cast them into the furnace of fire: there 43 shall be the weeping and gnashing of teeth. Then shall the right- eous shine forth as the sun in the kingdom of their Father. He that hath ears, let him hear. 44 The kingdom of heaven is like unto a treasure hidden in the field; which a man found, and hid; andMn his joy he goeth and selleth all that he hath, and buyeth that field. 5 66 OUR LORD'S GREAT Matt. 13:36-53. 45 Again, the kingdom of heaven is like unto a man that is a merchant 46 seeking goodly pearls: and having found one pearl of great price, he went and sold all that he had, and bought it. 47 Again, the kingdom of heaven is like unto a^net, that was cast into 48 the sea, and gathered of every kind: which, when it was filled, they drew up on the beach; and they sat down, and gathered the good into 49 vessels, but the bad they cast away. So shall it be in 'the end of the world: the angels shall come forth, and sever the wicked from among 50 the righteous, and shall cast them into the furnace of fire: there shall be the weeping and gnashing of teeth. 51 Have ye understood all these things? They say unto him, Yea. 52 And he said unto them, Therefore everjr scribe who hath been made a disciple to the kingdom of heaven is like unto a man that is a house- holder, which bringeth forth out of his treasure things new and old. 53 And it came to pass, when Jesus had finished these parables, he departed thence. 1. Or, the consummation of the age. 2. Or, for Joy thereof. 3. Gr. dra, but now volun- tarily works In a lew cases, so far as their now rvoiulerfvl unbelief left It appropriate. MINISTRY IN GALILEE. 71 Matt. 13:54-58. 66 and Simon, and Judas? And his sisters, ai'e they not all with us? 57 Whence then hath this man all these things? And they were ^offended in him. But Jesus said unto them, a prophet is not with- out honour, save in his own country, and in his own house. 58 And he did not many 'mighty works there because of their un- belief. Mark 6:1-6. us? And they were 'offended in 4 him. And Jesus said unto them, A prophet is not without hon- our, save in his own country, and among his own kin, and in 5 his own house. And he could there do no ■'mighty work, save that he laid his hands upon a few 6 sick folk, and healed them. And he marvelled because of their unbelief. 1. Gr. powers. i. Gr. power. 2. Gr. caused to stumble. 3. Some ancient authorities insert the. § 55. Jesus Yet Again Journeys About Galilee (Comp. 2 30 and 47), and Now Sends the Twelve Before Him (Comp. § 80), After Instructing Them. Matt. 9:35 to 11:1. 36 And Jesus went about all the cities and the villages* teaching in their synagogues, and preach- ing the gospel of the kingdom, and healing all manner of disease 36 and all manner of sickness. But when he saw the multitudes, he was moved with compassion for them, because they were distress- ed and scattered, as sheep not 37 having a shepherd. Then saith he unto his disciples, the har- vest truly is plenteous, but the 38 labourers are few. Pray ye therefore the Lord of the har- vest, that he send forth labour- ers into his harvest. Mark 6:6-13. 6 And he went round about the villages teaching. Matt. 10:1-42. 1 And he called unto him his twelve dis- ciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness. Mark 6:7-13. 7 And he called un- to him the twelve, and began to send them forth by two and two; and he gave them authority over the unclean spirits; 8 and he charged them Luke 9:1-6. 1 And he called the twelve together, and gave them pow- er and authority over all 'devils, and to cure diseases. 2 And he sent them forth to preach the kingdom of God, and • This is certainly a second, and probably a third journey about Galilee. See on ?30. Dwell on Malt. 9:35 and 11:1 (end of tnis scctiO'i), and try lo 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). 72 OUR LORD'S GREAT Matt, 10:1-42. 2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his broth- 3 er; Philip, and Bar- tholomew, Thomas, and Matthew the publican; James the son of Alphaeus, and 4 Thaddseus; Simon the ^Cananaean, and Judas Iscariot, who also "betrayed him. 5 These twelve Jesus sent forth, and charged them, say- ing. Go not into any way of the Gentiles, and enter not into any city of the Sama- 6 ritans: but go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The king- dom of heaven is at 8 hand. Heal the sick, raise the dead, cleanse the lepers, cast out 'devils: free- ly ye received, freely 9 give. Get you no gold, nor silver, nor brass in your ^purses; 10 no wallet for your journey, neither two coats, nor shoes, nor staff: for the labour- er is worthy of his 11 food. And into whatsoever city or village ye shall en- ter, search out who in it is worthy ; and there abide till ye go 12 forth. And as ye enter into the house, 13 salute it. And if Mark 6:7-13. Luke 9:1-6. to heal >'the sick. 3 And he said unto them, that they should take nothing for their journey, save a staff only; no bread, no wallet, no "money in their 9 "purse; but to go shod with sandals: and, said he, put not on two coats. 10 And he said unto them. Where- soever ye enter into a house, there abide Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats. 4 And into whatsoever house ye enter, there abide,and thence de- 5 part. And as many MINISTRY IN GALILEE. 73 Mark 6:7-13. till ye depart thence. 11 And whatsoever place shall not re- ceive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them. as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them. Matt. 10:1-42. Mark 6:7-13. Luke 9:1-6. the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet. 15 Verily, I say unto you. It shall be more tolerable for the land of Sodom and Go- morrah 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 harmless as doves. But beware of men: for they will deliver you up to councils, and in their synagogues 18 they will scourge you; yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles. 19 But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father that speak- 21 eth in you. And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and "cause 22 them to be put to death. And ye shall be hated of all men for my name's sake: but he that endureth to the end, the same shall be saved, 23 But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come. 24 A disciple is not above his 'master, nor a 'servant above his lord. 25 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, 26 how much more shall they call them of his household! Fear them not therefore: for there is nothing covered, that shall not be revealed; 27 and hid, that shall not be known. What I tell you in the darkness, speak ye in the light: and what ye hear in the ear, proclaim upon the 28 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 29 both soul and body in ^°hell. Are not two sparrows sold for a farth- ing? and not one of them shall fall on the ground without your Father: 30 but the very hairs of your head are all numbered. Fear not, there- 31 fore; ye are of more value than many sparrows. Every one therefore 32 who shall confess "me before men, '-him will I also confess before my 33 Father which is in heaven. But whosoever shall deny me before men, him will [ also deny before my Father which is in heaven. 34 Think not that I came to '^send peace on the earth: I came not to 36 "send peace, but a sword. For I came to set a man at variance against 74 OUR LORD S GREAT Matt. 10:1-42. his father, and the daughter against her mother, and the daughter in 36 law against her mother in law: and a man's foes shall be they of his 37 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 38 not worthy of me. And he that doth not take his cross and follow 39 after me, is not worthy of me. He that "findeth his "*life shall lose it; and he that ^^oseth his ^^life for my sake shall find it. 40 He that receiveth you receiveth me, and he that receiveth me re- 41 ceiveth 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 right- 42 eous 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. Matt. 11:1. 1 And it came to pass, when Jesus had made an end of command- ing his twelve disci- ples, he departed thence to teach and preach in their cities. Mark 6:12,13. 12 And they went out, and preached that men should re- 13 pent. And they cast out many ''devils, and anointed with oil many that were sick, and healed them. Luke 9:6. 6 And they departed, and went through- out the villages, preaching the gos- pel, and healing everywhere. 1. Or, Zealot. See Luke 6:15; Acts 1:13. 2. Or, delivered him up, and so alwavs. 3. Gr. demons. 4. Gr. girdles. 5. Or. siviple. 6. Or, put them to death. 7. Or, teacher. 8. Gr. bondservant. 9. Gr. Beclzebul: and so elsewhere. 10. Gr. Geh«n>ia. 11. Gr. in me. 12. ^ir.inhim. 13. Or- cast. U. Or. found. 15. Or. soul. 16. Or, lost. 17. Gr. brass. 18. Gr. girdle. 19. Some ancient authorities omit the sick. g56. Herod Antipas supposes Jesus to be John the Baptist Risen, whom he had Beheaded. Matt. 14:1-12. 1 At that season Herod the tetrarch heard the report con- 2 cerning Jesus, and said unto his serv- ants. This is John the Baptist: ho is risen from the dead; and therefore do these powers work in him. Mark 6:14-29. 14 And king Herod heard* ^/icreo/; for his name had become known: and 'ho said, John -the Baptist is risen from the dead, and therefore do these powers work 15 in him. But others said. It is Elijah. And others said. It is a prophet, even as Luke 9:7-9. 7 Now Herod the te- trarch heard of all that was done: and he was much per- plexed, because that it was said by some, that John was risen 8 from the dead; and by some, that Elijah had appeared; and by others, that one of the old prophets • Mark's conneftlon sIkiws that Herod Antipas was impressed by the account of miracles 7hlch the disciples had wrought, as well as by those of Jesus himself. MINISTRY IN GALILEE. 75 Matt. 14:1-12. Mark 6:14-29. Luke 9:7-9. one of the prophets. 16 But Herod, when he heard thereof, said, John, whom I be- headed, he is risen. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for the sake of Herodias, his brother Philip's wife: for he 4 For John said unto 18 had married her. For John said unto Herod, him. It is not lawful It is not lawful for thee to have thy brother's for thee to have her. 19 wife. And Herodias set herself against him, 5 And when he would 20 and desired to kill him; and she could not; For Herod had laid hold on John, and bound him, and put him in prison for the sake of Herodias, his brotherPhilip's wife. was risen again. 9 And Herod said, John I beheaded: but who is this, a- bout whom I hear such things? And he sought to see him. for Herod feared John, knowing that he was a righteous man and a holy, and kept him safe. And when he heard him, he ^wras 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 ''high captains, and the chief danced in the midst, 22 men of Galilee: and when '^the daughter of have put him to death, he feared the multitude, because they counted him as a prophet. But when Herod's birthday came, the daughter of Herodias and pleased Herod. 7 Whereupon he pro- mised with au oath to give her whatsoever 8 she should ask. And she, being put for- Herodias herself came in and danced, *she pleased Herod and them that sat at meat with him; and the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it 23 thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto ward by her mother, 24 the half of my kingdom. And .she went out, saith, Give me here in a charger the head of John the Baptist. 9 And the king was grieved: but for the and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou forthwith give me in a charger the head of sake of his oaths, and 26 John the Baptist. And the king was exceeding of them which sat at sorry;butforthesakeof his oaths, and of them meat with him, he that sat at meat, he would not reject her. commanded it to be 27 And straightway the king sent forth a sol- 10 given: and he sent, dier of his guard, and commanded to bring and beheaded John his head: and he went and beheaded him in 11 in the prison. And 28 the prison, and brought his head in a char- his head was brought ger, and gave it to the damsel; and the dam- in a charger, and 29 sel gave it to her mother. And when his given to the damsel: disciples heard thereof, they came and took and she brought it to up his corpse, and laid it in a tomb. 12 her mother. And his disciples came, and took up the corpse, and buried him; and they went and told Jeeus. 1. Some ancient, authorities read theu. 2 Gr. the Baptizer. _ 3. Many ancieDt au- thorities read did mani) things. 4. Or. miUtary tribunes. ancient authorities read his daiighter Her-odias. 6. Or, it. Gr. chiliarch. 5. Some 76 SEASON OF RETIREMENT INTO PART V. SEASON OF RETIREMENT INTO DISTRICTS AROUND GALILEE. Six months, beginning* a year before the Crucifixion, and thua probably from spring to autumn of A.D. 29 (or 28). Four separate loithdraioals from Galilee are given, in 157, 61, 62, 63-67. Notice that in every case lie keeps out of Herod's territory, and in every case he goes to the mountains. § 57. Tbte Twelve Return, and Jesus Retires with them Beyond THE Lake to Rest. Feeding of the Five Thousand. Matt. 14:13-21. Mark 6:30-44. 30 13 Now when Je- sus heard it, he withdrew from 32 as to eat. And And the apos- 10 ties gather themselves to- gether unto Je- sus; and they told him all things, what- soever they had done,and what- soever they had taught. 31 And he saith unto them. Come ye your- selves apart in- to a desert place, and rest a while. For there were many coming and going, and they had no leisure so much thence in a boat, to a des- ert place apart. they went a- way in the boat to a desert place apart. Luke 9:10-17. And the apos- tles, when they were returned, declared unto him what things they had done. John 6:1-14. And he took them, and with- drew apart to a city called Bethsaida.f After these things Jesus went away to the other side of the sea of Galilee, which is Uie sea of Ti- berias. *Thl8 period begins Just before the Passover {John 6:4), and extends to the Feast of Taber- nacles ({73). He withdraws from the jealousy of Herod Antipas (^50), from tho fanaticism of would be followers In Galilee(John 0:15), and the hostility of the Jewish rulerM ( 'tiOi. Leaving the hot shores of the Lalce of Galilee, he spent the summer in mountain districts around, resting, and iiistrttctinp the. Twelve. +The Bethsaldaof Lukn 9:10 was evidently the eastern Bethsaida, which the Tetrarch Philip had named Bethsaida Julias, while that of Mark 6:*; was the western Beihsalda, near Capernaum. The territory belonging to Bethsaida Julias would naturally extend some dis- tance down the lake. DISTRICTS AROUND GALILEE. 77 heard thereof, they followed him 'on foot from the cities. 14 And he came forth, and saw a great multi- tude, had sion on them, and healed their sick. Matt. 14:ia-21. Mark 6:30-44. Luke 9:10-17. 13 And when 33 And the people 11 But the multi- the multitudes saw them go- tudes perceiv- ing, and many ing it follow- knew i/iem, and ed him: and they ran there he welcomed together 'on them, and foot from all spake to them the cities, and of the king- outwent them. dom of God, and he 34 And he came and them that oompas- forth and saw had need of a great multi- healing he tude, and he healed, had compas- sion on them, hecause they were as sheep not having a shepherd, and he began to teach them many things, 15 And when even 35 And when the 12 And was come, the day was now the day began far spent, his disciples came unto him, and said, The place is desert, and the day is now disciples came to him, saying. The place is desert, and the time is already past; send the 36 far spent; send multitudes a- them away way, that they may go into the villages, and buy them- selves food. They have no need to go a- way; give ye them to eat. to wear away; and the twelve came and said unto him, Send the multitude away, that they may go into the villages and country round about, and lodge, and get victuals: for we are here in a desert that they may go into the country and villages round about, and buythemselves somewhat to 13 place. But he 16 But Jesus said 37 eat. But he said unto them, unto them, answered and Give ye them said unto them, to eat. Give ye them to eat. And they say unto him, Shall we go and buy two hundred ^pen- ny worth of bread, and give them to eat? 38 And he saith John 6:1-14. And a great multi- tude followed him, because they beheld the signs which he did on them that were sick. And Jesus went up into the moun- tain, and there he sat with his disciples. 4 Now the pass- over, the feast of the Jews, was at hand. 5 Jesus therefore lifting up his eyes, and see- ing that a great multi- tude cometh unto him, saith unto Philip, Whence are we to buy %read, that these may eat? 6 And this he said to prove him: for he himself knew what he would 7 do. Philip an- swered him, Two hundred ^pennyworth of ■•bread is not sufiBcient for them, that every one may take a little. 78 SEASON OF RETIREMENT INTO Matt. 14:13-21. 17 And they say unto him, We have here but five loaves, and 18 two fishes. And he said, Bring them hither 19 to me. And he commanded the multitudes to 'sit down on the grass; and he took the five loaves,and the two fishes, and looking up to heaven, he blessed, and brake and gave the loaves to the disciples, and the disci- ples to the mul- 20 titudes. And they did all eat, and were filled: and they took up that which remain- ed over of the broken pieces, twelve baskets 21 full. And they that did eat were about five thousand men, beside women and children. Mark 6:30-44. unto them, How many loaves have ye? go and see. And when they knew, they say, Five, and two fishes. 39 And he commanded them that all should -sit down by com- panies upon thegreengrass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And he took the five loaves and the two fishes, and looking vip to heaven, he blessed, and brake the loaves; and he gave to the dis- ciples to set be- fore them; and the two fishes divided he a- mong them all. 42 And they did all eat, and were filled. 43 And they took up broken pieces, twelve basketf uls, and also of the 44 fishes. And they that ate the loaves were five thousand Luke 9:10-17. And they said. We have no more than five loaves and two fishes; except we should go and buy food for all this peo- 14 pie. And he said unto his disciples, Make them *sit down in companies, about fifty 15 each. And they did so, and made them all 16 *sit down. And he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake; and gave to the dis- ciples to set be- fore the multi- 17 tude. And they did eat, and were all filled: and there was taken up that which remain- ed over to them of broken pieces, twelve baskets. 14 For they were a- bout five thou- sand men. •Tohn 6:1-14. 8 One of his dis- ciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath five bar- ley loaves, and two fishes: but what are these among so 10 many? Jesus said. Make the people sit down. Now there was much grass in the place. So the men eat down, in num- ber about five 11 thousand. Je- sus therefore took the loaves: and having given thanks, distributed to them that were set down; like- wise also of the fishes as much as they would. 12 And when they were filled, he saith unto his disciples,Gath- er up the bro- ken pieces which remain over, that noth- 13 ing bo lost. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remain- ed over unto them that had DISTRICTS AROUND GAL.ILEE. 79 John 6:1-14. 14 eaten. When therefore the people saw the ^sign which he did, they said, This is of a truth the pro- phet that Com- eth into the world. 1. Or, by land. 3. Gr. rtdine. 3. The word In the Greek denotes a coin worth about seventeen cents. 4. Gr. loaves. 5. Some ancient authorities read signs. 58. The Twelve Try to Row Back, and Jesus Comes Walking ON THE Water. Matt. 14:22-36. 22 And straightway he constrained the disciples to enter in- to the boat, and to go before him unto the other side, till he should send the multitudes away. 23 And after he had sent the multitudes away, he went up into the mountain apart to pray: and when even was come, he was there alone. 24 But the boat *was now in the midst of the sea, distressed by the waves; for the wind was contrary. 25 And in the fourth watch of the night he came unto them, walking upon the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying, It is an appa- Mark 6:45-^6. 45 And straightway he constrained his disciples to enter in- to the boat, and to go before him unto the other side to Bethsaida, while he himself sendeth the multitude away. 46 And after he had taken leave of them, he departed into the mountain to pray. 47 And when even was come, the boat was in the midst of the sea, and he alone on 48 the land. And see- ing them distressed in rowing, for the wind was contrary unto them, about the fourth watch of the night he cometh un- to them, walking on the sea; and he would have passed 49 by them: but they, when they saw him walking on the sea, supposed that it was an apparition, and .John 6:15-21. 15 Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew a- gain into the moun- tain himself alone. 16 And when evening came, his disciples went down unto the 17 sea; and they enter- ed into a boat, and were going over the sea unto Capernaum. And it was now dark, and Jesus had not yet come to them. 18 And the sea was ris- ing by reason of a great wind that 19 blew. When there- fore they had rowed about five and twen- ty or thirty furlongs, they behold Jesus walking on the sea, 80 SEASON OF RETIREMENT INTO Matt. 14:22-36. rition; and they cried out for fear. 27 But straightway Je- sus spake unto them, saying, Be of good cheer; it is I; be not 28 afraid. And Peter answered him, and said. Lord, if it be thou, bid me come unto thee upon the 29 waters. And he said, Come. And Peter went down from the boat, and walked upon the waters, 'to come to 30 Jesus. But when he saw the wind*, he was afraid, and be- ginning to sink, he cried out, saying, 31 Lord, save me. And immediately Jesus stretched forth his hand, and took hold of him, and saith un- to him, O thou of lit- tle faith, wherefore didst thou doubt? 32 And when they were gone up into the boat, the wind ceased. 33 And they that were in the boat worship- ped him, saying. Of a truth thou art the Son of God. 34 And when they crossed over, they came to the land, un- to Gennesaret. Mark 6:45-56. 50 cried out: for they all saw him, and were troubled. But he straightway spake with them, and saith unto them. Be of good cheer: it is I: be not afraid. 51 And he went up un- to them into the boat; and the wind ceased: and they were sore amazed in 52 themselves; for they understood not con- cerning the loaves, but their heart was hardened. 53 And when they had ^crossed over, they came to the land unto Gennesa- ret, and moored to 54 the shore. And when they were come out of the boat, straightway the peo- 55 pie knew him, and ran about that whole John 6:15-21. and drawing nigh unto the boat: and they were afraid. 20 But he saith unto them, It is I; be not afraid. 21 They were willing therefore to receive him into the boat: and straightway the boat was at the land whither they were going. DISTRICTS AROUND GALILEE. 81 Matt. 14:22-36. Mark 6:45-56. region, and began to carry about on their beds those that were sick, where they 36 And 56 heard he was. And when the men of that wheresoever he en- place knew him, they tered, into villages, sent unto all that re- or into cities, or in- gion round about, to the country, they and brought unto laid the sick in the him all that were marketplaces, and 36 sick; and they be- besought him that sought him that they might touch if they might only it were but the bor- touch the border of der of his garment: his garment: and as and as many as many as touched touched %im were were made whole. made whole. 1. Some ancient authorities read M>a,f many /urlon^s distant jfrom t/i« land. 2, Some ancient authorities read a?id came. 3. Many ancient authorities add strong. 4. Or, cronaed over to the land, they came unto Gennesaret. 5. Or, it. § 59. He Discourses in the Crowded Synagogue at Capernaum, ON Eating Spiritual Food, and on the Necessity OF A Divine Teaching and Drawing in Order to True Discipleship. (Comp. § 92.) 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 'boat there, save one, and that Jesus entered not with his disciples into the boat, but that his disciples went 23 away alone (howbeit there came ^boats from Tiberias nigh unto the place where they ate the bread after the Lord had given thanks): 24 when the multitude therefore saw that Jesus was not there, neither his disciples, they themselves got into the ^boats, and came to Caper- 25 naum, seeking Jesus. And when they found him on the other side of 26 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 signs, but because ye ate of the loaves and were 27 filled. Work not for the moat which perisheth, but for the meat which abideth unto eternal life, which the Son of man shall give unto 28 you: for him the Father, even God, hath sealed. They said therefore unto him, What must we do, that we may work the works of God? 29 Jesus answered and said unto them, This is the work of God, that yo 30 believe on him whom *he hath sent. They said therefore unto him, What then doest thou for a sign, that we may see, and believe thee? 31 what workest thou? Our fathers ate the manna in tlie wilderness; as 32 it is written. He gave them bread out of heaven to eat, Jesus there- fore said unto tliem, Verily, verily, I say unto you, It was not Moeea 6 82 SEASON OF RETIREMENT INTO John 6:22-71. that gave you the bread out of heaven: but my Father giveth you the 33 true bread out of heaven. For the bread of God is that which cometh 34 down out of heaven, and giveth life unto the world. They said there- 35 fore unto him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life: he that cometh to me shall not hunger, 36 and he that believeth on me shall never thirst. But I said unto you, 37 that 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 38 in no wise cast out. For I am come down from heaven, not to do 39 mine own will, but the will of him that sent me. And this is the will of him that sent me, that of all that which he hath given me I should 40 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 be- lieveth on him, should have eternal life; and *I will raise him up at the last day. 41 The Jews therefore murmured concerning him, because he said, I 42 am 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? how 43 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 45 raise him up in the last day. It is written in the prophets. And they shall all be taught of God. Evei-y one that hath heard from the 46 Father, and hath learned, cometh unto me. Not that any man hath seen the Father, save he which is from God, he hath seen the Father. 47 Verily, verily, I say unto you. He that believeth hath eternal life. I 48 am the bread of life. Your fathers did eat the manna in the wilder- 49 ness, and they died. This is the bread which cometh down out of 50 heaven, that a man may eat thereof, and not die. I am the living 51 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 Sou of man and 54 drink his blood, ye have not life in yourselves. He that eateth my 55 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 56 indeed. He that eateth my flesh and drinketh my blood abideth in 57 me, and I in him. As the living Father sent me, and I live because of the Father; so he that eateth mo, he also shall live because of me. 58 This is the bread which came down out of heaven: not as the fathers 59 did eat, and died: he that eateth this bread shall live for ever. These things said he in 'the synagogue, as he taught in Capernaum. 60 Many therefore of his disciples, when they heard tlm, said, This is 61 a hard saying; who can hear Mt? But Jesus knowing in himself that his disciples murmured at this, said unto them. Doth this cause you 62 to stumble? What then if ye should behold the Son of man ascending 63 where he was before? It is the spirit that quickeneth; the flesh 64 profiteth nothing: the words that I have 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 were that believed not, and who it DISTRICTS AROUND GALILEE. 83 John 6:22-71. 65 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 with 67 him. Jesus said therefore unto the twelve, Would ye also go away? 68 Simon Peter answered him, Lord, to whom shall we go? thou *hast 69 the words of eternal life. And we have believed and know that thou 70 art the Holy One of God. Jesus answered them. Did not I choose you 71 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. 1. Qr. little boat. 2. Gr. little boats, 3. Or, he sent. 4. Or, that I should raise him up. fi. Gr. true meat. 6. Gr. true drink. 7. Or, a s\fnagoQue. 8. Or, him. 9. Or, haat voords. §60. Emissaries from Jkrdsalem Reproach Him for Disregarding Tradition. In Galilee, probably at Capernaum. Matt. 15:1-20. 1 Then there come to Jesus from Jerusalem Pharisees and scribes, 2Bajing, Why do thy disciples transgress the tradition of the elders? for they wash not their 3 hands when they eat bread. And Mark 7:1-23. John 7:1. 1 And after these things Jesus walked in Galilee: for he would not walk in Judea, be- cause the Jews sought to kill him. 1 And there are gathered together unto him the Phar- isees, and cer- tain of the scribes, which had come from 2 Jerusalem, and had seen that some of his dis- ciples ate their bread with ^defiled, that is un- 3 washen, hands. For the Phari- sees, and all the Jews, except they wash their hands 'dili- gently, eat not, holding the tra- 4 dition of the elders: and when they come from the marketplace, except they 'wash themselves, they eat not: and many other things there be, which they have received to hold, "washings of cups, and pots, and brasen 5 vessels'". And the Pharisees and the scribes ask him, Why walk not thy disciples according to the tradition of the elders, but eat their bread with *defiled 84 SEASON OF RETIREMENT INTO Matt. 15:1-20. he answered and said unto them. 7 Ye hypocrites, well did Isaiah prophesy of you, sayiny, 8 This people honoureth me with their lips; But their heart is far from me. But in vain do they worship me, Teaching' as their doctrines the precepts of men. 3 Why do ye also transgress the commandment of God, because of your tradition? 4 For God said, Honour thy father and thy mother: and. He that speaketh evil of father or mother, let him 5 'die the death. But ye say, Who- soever shall say to his father or his mother. That wherewith thou mightest have been profited 6 by me is given to Ood; he shall not honour his father^ And ye have made void the 'word of God because of your tradition. 10 And he called to him the multitude, and said unto them. Hear, and under- 11 stand: Not that which entereth into the mouth defileth the man, but that which proceedeth out of the mouth, this defileth the man. 12 Then came the disciples, and said unto him, Knowest thou that the Pharisees were ^offended, when 13 they heard this saying? But he answered and said. Every *plant which my heavenly Father plant- 14 ed not, shall bo rooted up. Let them alone: they are blind guides. And if the blind guide the blind, 15 both shall fall into a pit. And Peter answered and said unto Mark 7:1-23. 6 hands? And he said unto them, Well did Isaiah prophesy of you hypocrites, as it is written. This people honoureth me with their lips, But their heart is far from me. 7 But in vain do they worship me. Teaching as their doctrines the precepts of men. 8 Ye leave the commandment of God, and hold fast the tradition 9 of men. And he said unto them. Full well do ye reject the commandment of God, that ye 10 may keep your tradition. For Moses said, Honour thy father and thy mother; and, He that speaketh evil of father or moth- 11 er, let him 'die the death; but ye say, If a man shall say to his father or his mother. That wherewith thou mightest have been profited by me is Corban, 12 that is to say. Given to God; ye no longer suffer him to do aught for his father or his mother; 13 making void the word of God by your tradition, which ye have de- livered: and many such like 14 things ye do. And he called to him the multitude again, and said unto them. Hear me all of 15 you, and understand: there is nothing from without the man, that going into him can defile him: but the things which pro- ceed out of the man are those 17 that defile the man." And when he was entered into the house from the multitude, his disciples asked of him the parable. DISTRICTS AROUND GAL,ILEE. 85 Mark 7:1-23. 18 And he saith unto them, Are ye so without understanding- also? Perceive ye not, that whatso- ever from without gfoeth into the 19 man, it cannot defile him; be- cause it goeth not into his heart, but into his belly, and goeth out into the draught? This he said, 20 making all meats clean. And he said. That which proceed eth out of the man, that defileth the 21 man. For from within, out of the heart of men, '"evil thoughts 22 proceed, fornications, thefts, murders, adulteries, covetings, wickednesses, deceit, lascivious- ness, an evil eye, railing, pride, 20 these ai'e the things 23 foolishness: all these evil things which defile the man: proceed from within, and defile but to eat the man. with unwashen hands defileth not the man. 1. Or, surely die. 2. Some ancient authorities add or his mother, 3 Some ancient authorltleR read law. 4. Gr catised to stumble. 5. Gr. planting- 6. Or. comnu)n. 7. Or, up to the elhow. Gr. loith the fist. 8. Gr. baptize. some ancient autiioriiies read spririkle themselves. 9. Gr. baptizings. 10. Many ancient authorities add and couches. 11. Many ancient authorities insert ver. 16, // any mari hath ears to hear, let him hair. 12. Or, thougfUs that are evil. Matt. 15:1-20. him. Declare unto us the parable. 16 And he said. Are ye also even yet 17 without understanding? Per- ceive ye not, that whatsoever goeth into the mouth passeth in- to the belly, and is cast out into 18 the draught? But the things which proceed out of the mouth come forth out of the heart; and 19 they defile the man. For out of the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false witness, railings: ?61. He Retires to the Region of Tyre and Sidon, and Heals A Phoenician Woman's Daughter. Matt. 15:21-28. 21 And Jesus went out thence, and withdrew into the parts of Tyre and Sidon.* 22 And behold, a Canaanitish woman came out from those borders, and cried, saying. Have mercy on me, O Lord, thou son of David, my daughter is grievously vexed 23 with a 'devil. But he answered her not a word. And his disci- ples came and besought him, say- ing, Send her away; for she 24 crieth after us. But he answered *It used to be questioned whether he actually left the land of Israel. Matthew's expres- sion ought to have settled the qutetion, and the corrected text of Mark 7:31 (.J62^ leaves no doubt. Mark 7:24-30. 24 And from thence he ai'ose, and went away into the borders of Tyre 'and Sidon. And he enter- ed into a house, and would have no man know it: and he could 25 not be hid. But straightway a woman, whose little daughter had an unclean spirit, having heai'd of him. came and fell down 26 at his feet. Now the woman was a ^Greek, a Syrophcenioian by race. And she besought him that he would cast forth the 'devil out of her daughter. 86 SEASON OF RETIREMENT INTO Matt. 15:21-28. and said, I was not sent but unto the lost sheep of the house of Is- 25 rael. But she came and wor- shipped him, saying, Lord, help 26 me. And he answered and said, It is not meet to take the chil- dren's ^bread and cast it to the 27 dogs. But she said. Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' 28 table. Then Jesus answered and said unto her, O woman, great is thy faith; be it done unto thee even as thou wilt. And her daugh- ter was healed from that hour. Mark 7:24-30. 27 And he said unto her, Let the chil- dren first be filled: for it is not meet to take the children's -bread and cast it to the dogs. 28 But she answered and saith unto him. Yea, Lord: even the dogs under the table eat of the chil- 29 dren's crumbs. And he said un- to her. For this saying go thy way; the 'devil is gone out of thy 30 daughter. And she went away unto her house, and found the child laid upon the bed, and the 'devil gone out. 1. Gr. denurii. Gentile. 2. Or, loaf. 3. Some ancient authorities omit and Sidon. 4. Or, i 62. He Goes Farther North, and then East and South into Decapolis*— Heals Multitudes, and Feeds THE Four Thousand. Matt. 15:29-38. 29 And Jesus depart- ed thence, and came nigh unto the sea of Galilee; and he went up into the moun- tain, and sat there. Mark 7:31 to 8:9, 31 And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the bor- 32 ders of Decapolis. And they bring vmto him one that was deaf, and had an impediment in his speech; and they beseech him to lay 33 his 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 heav- en, he sighed, and saith unto him, Ephpha- 35 tha, that is, Be opened. And his ears were opened, and the bond of his tongue was 36 loosed, and he spake plain. And he charged them that they should tell no man: but the more ho charged them, so much the more a 37 great deal they published it. And they were beyond measure astonished, saying, He hath done all things well: he maketh even the •ObsPrve how carefully he keeps away from the territory ruled by Herod Antlpas. The tetrarch i'hiUp. who governeii the districts east of the Lake of Galilee and of the upper Jor- dan, was a better niau than Anlipus, and moreover had no cause to feel unetvsy about Jesu3. 30 And there came unto him great mul- titudes, having with DISTRICTS AROUND GALILEE. 87 Matt. 15:2^38. Mark 7:31 to 8:9, them the lame, blind, deaf to hear, and the dumb to speak, dumb, maimed, and many others, and 31 they cast them down at his feet; and he healed them: insomuch that the multitude wondered, when they saw the dumb speaking-, the maimed whole, and the lame walking, and the blind seeing: and they glorified the God of Israel. 1 In those days, when there was again a great multitude, and they had nothing to eat, he call- ed unto him his disciples, and 2 saith unto them, I have compas- sion on the multitude, because they continue with me now three days, and have nothing to eat: 3 and if I send them away fasting to their home, they will faint in the way; and some of them are 4 come from far. And his disci- ples answered him. Whence shall one be able to fill these men with ^bread here in a desert 5 place? And he asked them. How many loaves have ye? And they 6 said, Seven. And he command- ed the multitude to sit down on the ground: and ho took the seven loaves, and having given thanks, he brake, and gave to his disciples, to set before them; and they set them before the 7 multitude. And they had a few small fishes: and having blessed them, he commanded to set these 8 also before them. And they did eat, and were filled: and they took up, of broken pieces that remained over, seven baskets. 9 And they were about four thou- sand: and he sent them away. 32 And Jesus called unto him his disciples, and said, I have com- passion on the multitude, because they continue with me now three days and have nothing to eat: and I would not send them away fasting, lest haply they faint in the way. 33 And the disciples say unto him, Whence should we have so many loaves in a desert place, as to fill so great a multi- 34 tude? And Jesus saith unto them, How many loaves have ye? And they said. Seven, and a few small 35 fishes. And he commanded the multitude to sit down on the 36 ground: and he took the seven loaves and the fishes; and he gave thanks and brake, and gave to the disciples, and the disciples to the multitudes. 37 And they did all eat, and were filled: and they took up that which re- mained over of the broken pieces, 38 seven baskets full. And they that did eat were four thousand men, beside women and children. 1. Gr. loaves. 88 SEASON OF RETIREMENT INTO i 63. After Crossing to Galilee, he again Retires into the Tetrarchy of Philip. A Blind Man Healed. Magadan and Bethsaida. Mark 8:10-26. Matt. 15:39 to 16:12. 39 And he sent away the multi- tudes, and entered into the boat, and came into the borders of Magadan. 1 And the Pharisees and Sad- ducees came, and tempting himf asked him to shew them a sign 2 from heaven. But he answered and said unto them, ^When it is evening, ye say. It will be fair 3 weather: for the heaven is red. And in the morning. It iinll be foul weather to-day: for the heaven is red and lowring. Ye know how to discern the face of the heaven; but ye cannot discern the signs of 4 the times. An evil and adulter- ous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonah. And he left them, and departed. 5 And the disciples came to the other side and forgot to take 6 '^bread. And Jesus said unto them. Take heed and beware of the leaven of the Pharisees and 7 Sadducees. And they reasoned among themselves, saying, *We 8 took no %read. And Jesus per- ceiving it said, O ye of little faith, why reason ye among your- selves because ye have no ''bread? 9 Do ye not yet perceive, neither remember the five loaves of the five thousand, and how many 10 ^baskets ye took up? Neither the seven loaves of the four thou- sand, and how many ''baskets ye 11 took up? How is it that ye do not perceive that I spake not to •This iiipans the Betbsaida east of the Jordan (comp. on ?57). Tlie situation of Magadan waH unknown to some early slud^^nts or cnpyists, as it is to us, and ho they changed it to the familiar Magdala, found in our common texts. tThe momoTit ho roturns to CJalilee, thf Jewish leaders b(»gln again to attack him, as In ?60. So he imm(?diatey withdraws again to the reuion of Caesarea I'hilippi, whore no hostility had been aroused, and he could quietly instruct the Twelve. He probably remained In that vicinity several months, as this wliole period of retiremeui lasted six mouths (see on {"j'i. 10 And straightway he entered into the boat with his disciples, and came into the parts of Dalma- nutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from hea- ven, tempting him. 12 And he sighed deeply in his spirit, and saith. Why doth this generation seek a sign? verily I say unto you. There shall no sign be giv- 13 en unto this generation. And he left them, and again entering into the boat departed to the other side. 14 And they forgot to take bread; and they had not in the boat with them more than one loaf. 15 And he charged them, saying. Take heed, beware of the leaven of the Pharisees and the leaven 16 of Herod. And they reasoned one with another, 'saying. *We 17 have no bread. And Jesus per- ceiving it saith unto them, Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye 18 your heart hardened? having eyes, see ye not? and having ears, hear ye not? and do ye not 19 remember? When I brake the five loaves among the five thou- sand, how many 'baskets full of DISTRICTS AROUND GALILEE. 89 Matt. 15:39 to 16:12. you concerning -bread? But be- ware of the leaven of the Phari- 12 sees and Sadducees. Then they understood how that he bade them not beware of the leaven of "bread, but of the teaching of the Pharisees and Sadducees. Mark 8:10-26. 20 broken pieces took ye up? They say unto him, Twelve. And when the seven among the four thousand, how many 'basketfuls of broken pieces took ye up? 21 And they say uuto him, Seven. And he said unto them, Do ye not yet understand? 22 And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch 23 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, Seest thou aught? 24 And he looked up, and said, I see men; for I behold them as trees, 25 walking. Then again he laid his hands upon his eyes; and he looked stedfastly, and was re- stored, and saw all things clear- 26 ly. And he sent him away to his home, saying. Do not even enter into the village. 1. The following words, to the end of ver. 3, are omitted by some of the most an- cient and other important authorities. 2. Gr loaves. '6. Or, It is because we took no bread. 4. Basket in ver. 9 and lo represents different Greek words. 5. Some ancient authorities read because they had no bread. 6. Or. It is because we have no bread, 7. Basket in ver. 19 and 20 represents different Greeli words. g 64. Tn the Neighborhood of Cesarea-Philippi, the Twelve Avow (through Peter) Their Belief that He is the Messiah. Matt. 16:13-20. 13 Now when Jesus came into the parts of Caesarea Philippi, he asked his disci- ples, saying, Who do men say Hhat the 14 Son of man is? And they said. Some say John the Baptist; some, Elijah; and others, Jeremiah, or one of the prophets 15 He saith unto them. Mark 8:27-30. 27 And Jesus went forth, and his disci- ples, into the villages of C^sarea Philippi: and in the way he asked his disciples, saying unto them, Who do men say 28 that I am? And they told him, say- ing, John the Bap- tist: and others, Eli- jah: but others. One Luke 9:18-21. 18 And it came to pass, as he was praying a- lone, the disciples were with him: and he asked them, say- ing, Who do the mul- titudes say that I am? 19 And they answering said, John the Bap- tist; but others say, Elijah; and others, that one of the old prophets is risen a- 90 SEASON OF RETIREMENT INTO Matt. 16:13-20. But who say ye that 16 I am? And Simon Peter answered and said, Thou art the Christ,* the Son of 17 the living God. And Jesus answered and said unto him, Bless- ed art thou, Simon Bar-Jonah: for flesh and blood hath not revealed it unto thee, but my Father which 18 is in heaven. And I also say unto thee, that thou art "Peter, and upon this ^rock I will build my church; 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 whatso- ever thou shalt loose on earth shall be loosed in heaven. 20 Then charged he the disciples that they should tell no man that he was the Christ. Mark 8:27-30. Luke 9:ia-21. of the prophets. 20 gain. And he said 29 And he asked them, unto them. But who But who say ye that I am? Peter an- swereth and saith unto him, Thou art the Christ. say ye that I amy And Peter answering said, The Christ of God. 30 And he 21 But he charged charged them that them, and command- they should tell no ed thevi to tell this to man of him. no man; 1. Many ancient authorities read that Z Wie Son o/ man am. See Mark 8:27; Luke 9:18. 2. ur. Petroa. 3. Gr. petra. •Some understand ver. 16f. as showinfr 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 tlif lirst disciples (J l*i> as believing Jesus to be the Messiah. But It is easy to suppose that their early faith in his Messialishlp was shaken by his continui^d failure to gather armies ai'd set up the expected temporal kihgdoni, and while still believing him to have a divine mission they had fjU''stioned whether he was the Messiah, as John the Baptist did in prison (? 45). Compare on J Zi, (C), and ob.serve that in Matthew and I>uke he long before this lime distinctly implied that lie was the Messiah, in response to the Forerunner's inquiries {.i 45). DISTRICTS AROUND GALILEE. 91 65. Jesus Distinctly Foretells That He, the Messiah, Will Be Rejected and Killed, and Will Rise THE Third Day. Matt. 16:21-28. 21 From that time be- gan 'Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be kill- ed, and the third day be raised up. 22 And Peter took him, and began to rebuke him, saying, -Be it far from thee, Lord: this shall never be unto 23 thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art a stumbling-block un- to me: for thou mind- est not the things of God, but the things 24 of men. Then said Jesus unto his disci- ples. If any man would come after me, let him deny himself, and take up his cross, and follow me. 25 For whosoever would save his ^life shall lose it: and whoso- ever shall lose his 'life for my sake shall 26 find it. For what shall a man be profit- ed, if he shall gain the whole world, and forfeit his ^life? or what shall a man give in exchange for his nife? Mark 8:31-38; 9:1. 31 And he began to teach them, that the Son of man must suf- fer many things, and be rejected by the elders, and the chief priests, and the scribes, and be kill- ed, and after three days rise again. 32 And he spake the saying openly. And Peter took him, and began to rebuke him. 33 But he turning about, and seeing his disciples, rebuked Peter, and saith. Get thee behind me, Satan: for thou mindest not the things of God, but the things of men. 34 And he called unto him the multitude with his disciples, and said unto them. If any man would come after me, let him deny himself, and take up his cross, 35 and follow me. For whosoever would save his 'life shall lose it; and whoso- ever shall lose his 'life for my sake and the gospel's shall 36 save it. For what doth it profit a man, to gain the whole world, and forfeit his 37 'life? For what should a man give in exchange for his 'life? Luke 9:22-27. 22 saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes,and be killed, and the third day be raised up. 23 And he said unto all. If any man would come af- ter me, let him deny himself, and take up his cross daily, and 24 follow me. For who- soever would save his 'life shall lose it; but whosoever shall lose his 'life for my sake, the same shall 25 save it. For what is a man profited, if he gain the whole world, and lose or forfeit his own self? 92 SEASON OF RETIREMENT INTO Matt. 16:21-28. Mark 8:31-38; 9:1. 38 For whosoever shall be ashamed of me and of my words in this adulterous and sinful genera- tion, the Son of man also shall be asham- ed of him, when he cometh in the glory of his Father with the holy angels. 1 And he said unto them. Verily I say unto 3'ou, There be some here of them that stand by, which shall in no wise taste of death, till they see the kingdom of God come with pow- er. 27 For the Son of man shall come in the glory of his Father with his angels; aud then shall he render unto every man according 28 to his ^deeds. Verily I say unto you,Thei'e be some of them that stand here, which shall in no wise taste of death, till they see the Son of man coming in his king- dom. 1. Some ancient authorities read Jesus Christ. 2. Or, God have mercy on thee. 3. Or, soul. 4. Gr. doing- Luke 9:22-27. 26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and the glorij of the Father, and of the holy an- 27 gels. But I tell you of a truth. There be some of them that stand here, which shall in no wise taste of death, till they see the kingdom of God. § 66. The Transfiguration, and Discourse in Descending. On a mountain, in the region of Caesarea-Philippi.* Matt. 17:1-13. 1 And after six days Jesus taketh with him Peter, and James, and John his brother, and bring- eth them up into a high mountain apart: 2 and he was transfig- ured before them; and his face did shine as the sun, and his garments became white as the light. 3 And behold, there appeared unto them Moses and Elijah talking with him. Mark 9:2-13. 2 And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured be- 3 fore them: and his garments became glistering, exceed- ing white; so as no fuller on earth can 4 whiten them. And there appeared un- to them Elijah with Moses: and they were talking with Jesus. Luke 9:28-36. 28 And it came to pass, about eight days af- ter these sayings, he took with him Peter and John and James, and went up into the mountain to pray. 29 And as he was pray- ing, the fashion of his countenance was altered, and his rai- ment became white 30 and dazzling. And behold, there talked with him two men, which were Moses 31 and Elijah; who ap])eared in glory, and spake of his 'de- cease which he was *Tbe tr&dlUon which places the TranafiguratlOD on Mount Tabor is beyoad question false. DISTRICTS AROUND GALILEE. 93 Matt. 17:1-13. Mark 9:2-13. 4 And Peter answer- ed, and said unto Jesus, Lord, it is g-ood for us to be here: if thou wilt, I will make here three 'taberna- cles; one for thee, and one for Moses, and one for Elijah. 5 While he was yet speaking, behold, a bright cloud over- shadowed them: and behold, a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him. 6 And when the disci- ples heard it, they fell on their face,and 7 were sore afraid. And Jesus came and touched them and said, Arise, and be 8 not afraid. And lifting up their eyes, they saw no one, save Jesus only. 9 And as they were coming down from the mountain, Jesus commanded them, saying. Tell the vis- ion to no man, until the Son of man be risen from the dead. 5 And Peter answer- eth and saith unto Jesus, Rabbi, it is good for us to be here: and let us make three 'taber- nacles; one for thee, and one for Moses, and one for Elijah. 6 For he wist not what to answer; for they became sore afraid. 7 And there came a cloud overshadow- ing them: and there came a voice out of the cloud. This is my beloved Son: hear ye him. 8 And suddenly looking round about, they saw no one any more, save Jesus only with them- selves. 9 And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from 10 the dead. And they kept the saying, questioning among themselves what the rising again Luke 9:28-36. about to accomplish 32 at Jerusalem. Now Peter and they that were with him, were heavy with sleep: but ^when they were fully awake, they saw his glory, and the two men that 33 stood with him. And it came to pass, as they were parting from him, Peter said vinto Jesus, Master, it is good for us to be here: and let us make three 'taber- nacles; one for thee, and one for Moses, and one for Elijah: not knowing what he 34 said. And while he said these things, there came a cloud, and overshadowed them: and they fear- ed as they entered 35 into the cloud. And a voice came out of the cloud, saying, This is 'my Son, my chosen: hear ye him. 36 And when the voice *came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen. 94 SEASON OF RETIREMENT INTO Mark 9:2-13. from the dead 11 should mean. And they asked him, saying, "The scribes say that Elijah 12 must first come. And he said unto them, Elijah indeed Com- eth first, and restor- eth all things: and how is it written of the Son of man, that he should sufl'er many things and be 13 set at naught? But I say unto you, that Elijah is come, and they have also done unto him whatso- ever they listed, even as it is written of him. Matt. 17:1-13. 10 And his disciples asked him, saying, Why then say the scribes that Elijah must first come? 11 And he answered and said, Elijah in- deed Cometh, and shall restore all 12 things: but I say un- to you, that Elijah is come already, and they knew him not, but did unto him whatsoever they listed. Even so shall the Son of man ' also suffer of them. 13 Then understood the disciples that he spake unto them of John the Baptist. 1. Or, booths. 2. Or, How Is it that the scribes say.. come! 3. Or, departure, i. Or. }iaving remained awake. 5. Many ancient authorities read my beloved Son. See Matt. 17:5; Mark 9:7. 6. Or, was past. §67. The Demoniac Boy, whom the Disciples Could Not Heal. In the region of Caesarea Philippi. Matt. 17:14-20. 14 And when they were come to the multi- tude, there came to him a man, kneeling to him, and saying, 15 Lord, have mercy on Mark 9:14-29. 14 And when they came to the disci- ples, they saw a great multitude a- bout them, and scribes questioning 15 with them. And straightway all the multitude, when they saw him, were greatly amazed, and running to him sa- 16 luted him. And he asked them. What question ye with 17 them? And one of the multitude an- swered him, *Mas- Luke 9:37^3. 37 And it came to pass, on the next day, when they were come down from the mountain, a great multitude met him. 38 And behold, a man from the multitude cried, saying, 'Mas- DISTRICTS AROUND GAL,ILEE 95 Matt. 17:14-20. my son: for he is ep- ileptic, and suffereth. grievously: for oft- times he falleth into the fire, and oft- times into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 And Jesus an- swered and said, O faithless and per- verse generation, how long shall I bear with you? bring him hither to me. Mark 9:14-29. ter, I brought unto thee my son, which hath a dumb spirit; 18 and wheresoever it taketh him, it Mash- eth him down: and he foameth, and grindeth his teeth, and pineth away: and I spake to thy disciples that they should cast it out; and they were not 19 able. And he an- swereth them and saith, O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me. 20 And they brought him unto him: and when he saw him, straightway the spirit ^tare him grievously; and he fell on the ground, and wallowed foam- 21 ing. And he asked his father. How long time is it since this hath come unto him? And he said, 22 From a child. 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 23 us, and help us. And Jesus said unto him, If thou canst! All things are possible to him that believ- 24 eth. Straightway the father of the child cried out, and said*, I believe; help thou mine unbelief. Luke 9:37-43. ter, I beseech thee to look upon my son; for he is mine only 39 child: and behold, a spirit taketh him, and he suddenly crieth out; and it ^teareth him that ha foameth, and it hard- ly departeth from him, bruising him 40 sorely. And I be- sought thy disciples to cast it out; and 41 they could not. And Jesus answered and said, O faithless and perverse generation, how long shall I be with you, and bear with you? bring 42 hither thy son. And as he was yet a com- ing, the 'devil '"dash- ed him down, and Hare him grievously. 96 SEASON OF RETIREMENT INTO Matt. 17:14-20. 18 And Jesus rebuked him; and the 'devil went out from him: and the boy was cured from that hour. Mark 9:14-29. 25 And when Jesvis saw that a multitude came running to- gether, he rebuked the unclean spirit, saying unto him, Thou dumb and deaf spirit, I com- mand thee, come out of him, and en- ter no more into 26 him. And having cried out, and *torn him much, he came out: and the child be- came as one dead; insomuch that the more part said. He 27 is dead. But Jesus took him by the hand, and raised him up; and he 28 arose. And when he was come into the house, his disci- ples asked him pri- vately, ''saying, We could not cast it out. 29 And he said unto them, This kind can. come out by noth- ing, save by prayer'. Luke 9:37-43. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back 43 to his father. And they were all aston- ished at the majesty of God. 19 Then came the dis- ciples to Jesus apart, and said, Why could not we cast it out? 20 And he said unto them, Because of your little faith: for verily I say unto you. If ye have faith as a grain of mustard seed, ye shall say un- to this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be im- possible unto you^. .■*. Or. dnnon. 2. Many authorities, some ancient, Insert ver. 21 But this kUid goeth tK>t out save bu prayer and fngtino. See Mark 9:29. 3. Or, Teacher, i. Or, retuieth him. 5. Or. convulsed. 6. Many ancient authorities add vrith lean. 7. Or, How is It that we cnuld not caxt it out? 8. Many ancient authorities add and fasting. 9. Or, convulaeth. 10. Or, rent him. DISTRICTS AROUND GALILEE. 97 ; 68. Returning Privately Through Galilee, He Again Fore- tells His Death and Resurrection. (Comp. §65 and 66, and 101). Matt. 17:22,23. 22 And while they 'a- bode in Galilee, Je- sus said unto them, The Son of man shall be delivered up into the hands of men; 23 and they shall kill him, and the third day he shall be rais- ed up. And they were exceeding sorry. Mark 9:30-32. 30 And they went forth from thence, and passed through Galilee; and he would not that any man should know it. 31 For he taught his disciples, and said unto them. The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall 32 rise again. But they understood not the saying, and were afraid to ask him. Luke 9:43-45. 43 But while all were marvelling at all the things which he did, he said unto his dis- 44 ciples, Let these words sink into your ears: for the Son of man shall be deliv- ered up into the hands of men. 45 But they understood not this saying, and it was concealed from them, that they should not perceive it: and they were afraid to ask him about this saying. 1. Some ancient authorities read were gathering themselves together. The season of retirement from Galilee is now ended {§ 57-68). The remain- ing events at this time (? 69-74) probably occupied only a few days. 5 69. 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 'half-shekel came to Peter, and said. Doth not your ^master pay the 25 %alf-shekel? 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 26 their sons, or from strangers? And when he said, From strangers 27 Jesus said unto him, Therefore the sons are free. But, lest we cause them to stumble, go thou to the sea and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a ^shekel: that take, and give unto them for me and thee. 1. Gr. dtdrachma. 2. Or, teacher. 3. Gr. stater. 98 SEASON OF RETIREMENT INTO 70. The Twelve Contend as to Who Shall Be the Greatest Under the Messiah's Reign. His Subjects Must Be Childlike. (Compare § 99 and 101.) Matt. 18:1-14. 1 In that hour came the disciples unto Je- sus, saying, who then is 'greatest in the kingdom of heaven? 2 And he called to him a little child, and set him in the midst of 3 them, and said, Ver- ily I say unto you, Except ye turn, and become as little chil- dren, ye shall in no wise enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is the 'greatest in the klng- 5 dom of heaven. And whoso shall receive one such little child in my name receiv- eth me: Capernaum. Mark 9:33-50. 33 And they came to Capernaum: and when he was in the house he asked them, What were ye reasoning in the 34 way? But they held their peace : for they had disputed one with another in the way, who was the 35 'greatest. And he sat down, and called the twelve; and he saith unto them, If any man would be first, he shall be last of all, and minister 36 of all. And he took a little child, and set him in the midst of them: and taking him in his arms, he said unto them, 37 Whosoever shall re- ceive one of such little children in my name, receiveth me: and whosoever re- ceiveth me, receiv- eth not me, but him that sent mo. 38 John said unto him, 'Master, we saw one casting out ^devils in thy name: and wo forbade him, because ho followed not us. 39 But Jesus said, For- bid him not: for there is no man Luke 9:46-50. 46 And there arose a reasoning among them, which of them should be 'greatest. 47 But when Jesus saw the reasoning of their heart, he took a little child, and set him by his side, and said unto them, 48 Whosoever shall re- ceive this little child in my name receiv- eth me: and whoso- ever shall receive me receiveth him that sent me: for he that is '^least among you all, the same is great. 49 And John answer- ed and eaid, Master, we saw one casting out "devils in thy name; and we for- bade him, because ho followeth not with 50 us. But Jesus said unto him, Forbid DISTRICTS AROUND GALILEE, 99 Matt. 18:1-14. 8 but whoso shall cause one of these little ones which believe on me to stumble, it is profi- table for him that 'a great millstone should be hanged about his neck, and that he should be sunk in the depth of 7 the sea. Woe unto the world because of occasions of stumb- lingl for it must needs be that the oc- casions come; but woe to that man through whom the occasion cometh! 8 And if thy hand or thy footcauseth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maim- ed or halt, rather than having two hands or two feet to be cast into the eter- nal fire. And if thine Mark 9:33-50. which shall do a 'mighty work in my name, and be able quickly to speak 40 evil of me. For he that is not against 41 us is for us. For whosoever shall give you a cup of water to drink '"be- cause ye areChrist's, verily I say unto you, he shall in no wise lose his reward. 42 And whosoever shall cause one of these little ones that believe "on me to stumble, it were bet- ter for him if -a great millstone were hanged about his neck, and he were cast into the sea. Luke 9:46-50. him not: for he that is not against you is for you. 43 And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go in- to '^hell, into the unquenchable fire'*. 45 And if thy foot cause thee to stum- ble, cut it off: it is good for thee to en- tier into life halt, rather than having thy two feet to be 47 cast into '"hell. And 100 SEASON OF RETIREMENT INTO Matt. 18:1-14. eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the ^hell of fire. 10 See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do al- ways behold the face of my Father which 12 is in heavens How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the moun- tains, and seek that 13 which 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 14 have not gone astray. Even so it is not *the will of 'your Father which is in heaven, that one of these little ones should perish. 1. Gt. greater. 2. Gr. a miUstone turned hy anafm. 3. Gt. Oehenrm of fire. 4. Many authorities, some ancient, insert ver. 11 Fur the. Son of man came to save thai uihich toas lost. See Luke 19:10. 6. Gr. a thiitg willed before your father. 6. Some ancient author- ities read rajy. 7. Or, teacher. 8 Gr. demons. 9. Gr. pinver. 10. Gr. in name that ye are. U. Many ancient authorities omit on me. 12. Gr. Oehenna. 13 Ver. 44 and 46 (which are identical with ver. 48) are omitted by the best ancient authorities. 14. Many ancient authorities add and every sacrifice sh^ll be salted with salt. See Lev. 2:13. 15. Gr. lesser. Mark 9:33-50. if thine eye cause thee to stumble, cast it out: it is good for thee to en- ter into the king- dom of God with one eye, rather than having two eyes to 48 be cast into >^hell; where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire'*. 50 Salt is good: but if the salt have lost its saltness, where- with will ye season it? Have salt in yourselves, and be at peace one with another. 271. Right Treatment of a Brother who has Sinned Against One, and Duty of Patiently Forgiving a Brother. Matt. 18:15-35. 15 And if thy brother sin 'against thee, go, shew him his fault between 16 thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the 17 mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the 'church: and if he refuse to hear the ''church also, let him bo unto thee as the Gentile and the IS 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 19 on earth shall be loosed in heaven. Again I say unto you, that if two DISTRICTS AROUND GALILEE. 101 Matt. 18:15-35. of you shall agree oa 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 'seventy 23 times seven. Therefore is the kingdom of heaven likened untoacer- 24 tain king, which would make a reckoning with his '•servants. And when he had begun to reckon, one was brought unto him, which owed 25 him ten thousand ^talents. But forasmuch as he had not lohereivith to pay, his lord commanded him to be sold, and his wife, and children, 26 and all that he had, and payment to be made. The ^servant there- fore fell down and worshipped him, saying. Lord, have patience with 27 me, and I will pay thee all. And the lord of that ^servant, being 28 moved with compassion, released him, and forgave him the debt. But that ^servant went out, and found one of his fellow-servants, which owed him a hundred *pence: and he laid hold on him, and took him by 29 the throat, saying, Pay what thou owest. So his fellow-servant fell down and besought, him, saying. Have patience with me, and I will 30 pay thee. And he would not: but went and cast him into prison, till 31 he 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 ^servant, I forgave thee all that debt,' 33 because thou besoughtest me: shouldest not thou also have had mercy 34 on thy fellow-servant, even as I had mercy on thee?* And his lord was wroth, and delivered him to the tormentors, till he should pay 35 all that was due. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts. 1. Some ancient authorities omit against thee. 2. Or, congregation. 3. Or, seventy times and seven. 4. Gr. bond-servaiits. 5. This talent was probably worth about $1200. 6. Gr. bondrservant. 1. Or, loan. 8. The word in the Greek denotes a coin worth about seventeen cents. 2 72. The Messiah's Followers Must Give Up Everything FOR His Service. Matt. 8:19-22. Luke 9:57-62. 19 And there came ^a scribe, and 57 And as they went in the way, a said unto him, ^Master, I will certain man said unto him, I will followtheewhithersoeverthougo- follow thee whithersoever thou 20 est. And Jesus saith unto him, 58 goest. And Jesus said unto him, the foxes have holes, and the the foxes have holes, and the birds of the heaven have ^nests; birds of the heaven have "nests; but the Son of man hath not but the Son of man hath not 21 where to lay his head. And an- 59 where to lay his head. And he other of the disciples saith unto said unto another, Follow me. •The kine forgave the servant 11,200,000; the servant refused to forgive fl7. We might say in round numbers, a million, and ten dollars. 102 SEASON OP RETIREMENT INTO Matt. 8:19-22. him, Lord, suffer me first to go 22 and bury my father. But Jesus saith unto him. Follow me; and leave the dead to bury their own dead. Luke 9:57-62. But he said, Lord, suffer me first 60 to go and bury my father. But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the 61 kingdom of God. And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my 62 house. But Jesus said unto him. No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. 1. Gr. one scribe. S. Or, T«acher. 3. Gr. lodging-^placfs. §73. The Unbelieving Brothers of Jesus Counsel. Him to Exhibit Himself in Judea, and He Rejects tele 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 Ju- dea, that thy disciples also may behold thy works which thou doest. 4 For no man doeth anything in secret, ^and himself seeketh to be 5 known openly. If thou doest these things, manifest thyself to the 6 world. For even his brethren did not believe on Him. Jesus there- fore saith unto them, My time is not yet come; but your time is alway 7 ready. The world cannot hate you; but me it hateth, because I testify 8 of it, that its works are evil. Go ye up unto the feast: I go not up *yet 9 unto this feast; because my time is not yet fulfilled. And having said these things unto them, he abode still in Galilee. 1. Some ancient authorities read aiid seckethit to he known openly. 2. Many ancient authorities omit yet. I 74. He Goes Privately to Jerusalem Through Samaria. Luke 9:51-56. 51 And it came to pass, when the days 'were well-nigh come that he should be received up, he stedfastly set his face to go to Je- 52 rusalem, and sent messengers be- fore his face: and they went, and entered into a village of the Sa- maritans, to make ready for him. 53 And they did not receive him, because his face was as though lie John 7:10. 10 But when his brethren were gone up unto the feast, then went he also up, not publicly, but as it were in secret. DISTRICTS AROUND GAULEE. 103 Luke 9:51-56. 54 vxre going to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we bid fire to come down from heaven, and consume 55 them?^ But he turned, and re- 56 buked them.' And they went to another village. 1. Gr. were being fulfilled. 2. Many ancient authorities add, even as Eltjah did. 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 m^n's lives, but to save them. 104 CLOSING MINISTRY, PART YI. CLOSING MINISTRY, IN ALL PARTS OF THE HOLY LAND. SIX MONTHS PRECEDING THE CRUCIFIXION (NOT INCLUDING THE LAST WEEK).* Time probably from autumn of A. D. 29 to spring of A. D. 30 (or a year earlier.) Tliis comprises ^75-103, of which ^75-79 contain discourses at the Feast of Tabernacles, given by John only. §75. At the Feast of Tabernacles Jesus Teaches in the Tem- ple, AND People Wonder Whether He is the Messiah. Attempt of the Rulers to Arrest Him. John 7:11-52. 11 The Jews therefore sought him at the feast, and said, Where is he? 12 And there was much murmuring among the multitudes concerning him. Some said, He is a good man; others said, Nay, but he leads the multitude 13 astray. Yet no one spoke openly concerning 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 sent 17 me. If any man willeth to do his will, he shall know of the teaching, 18 whether it be of God, or whether I speak from myself. He that speak- eth from himself seeketh his own glory; but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in 19 him. Did not Moses give you the law, and yet none of you doeth the 20 law? Why seek ye to kill me? The multitude answered, Thou hast a 21 'devil: who seeketh to kill thee? Jesus answered and said unto them, 22 I did one work, and ye all -marvel. For this cause hath Moses given you circumcision (not that it is of Moses, but of the fathers); and on 23 the sabbath ye circumcise a man. If a man receiveth cii'cumcision on the sabbath, that the law of Moses may not be broken; are ye wroth with me, because I made a man every whit whole on the sabbath? 24 Judge not according to appearance, but judge righteous judgement. 25 Some therefore of them of Jerusalem said, Is not this he whom they 26 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 Christ? 27 Howbeit we know this man whence he is: but when the Christ cometh, 28 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 ho that sent me is true, whom ye 29 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 hands on him, 31 because his hour was not yet come. But of the multitude many be- lieved on him; and they said, When the Christ shall come, will he do 32 more signs than those, which this man hath done? The Pharisees *rhe Feast of Tabprnacles was six months before the Passover, and this period of six months was divided Into two nearly equal parts by the Feast of the Dedication ({ 89).— As to the combination of Luke and John for this portion of the hiatory, see the eud of tnls vol- ame, Mote on J 75. IN ALL PARTS OF THE HOLY LAND. 105 John 7:14-52. heard the multitude murmuring- these things concerning him; and 33 the chief priests and the Pharisees sent officers to take him. Jesus therefore said, Yet a little while am I with you, and I go unto him 34 that sent me. Ye shall seek me, and shall not find me: and where I 35 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 36 the Dispersion ''among the Greeks, and teach the Greeks? What is this word that he said. Ye shall seek me, and shall not find me: and where I am, ye cannot come? 37 Now on the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the scriiDture hath said, out of his belly 39 shall flow rivers of living water. But this spake he of the Spirit, which they that believed on him were to receive: ^or the Spirit was 40 not yet given; because Jesus was not yet glorified. Some of the multi- tude therefore, when they heard these words, said, This is of a truth 41 the prophet. Others said. This is the Christ. But some said. What, 42 doth the Christ come out of Galilee? Hath not the scripture said that the Christ cometh of the seed of David, and from Bethlehem, the 43 village where David was? So there arose a division in the multitude 44 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 and Pharisees; and 46 they said unto them. Why did ye not bring him? The officers an- 47 swered, Never man so spake. The Pharisees therefore answered 48 them, Are ye also led astray? Hath any of the rulers believed on 49 him, or of the Pharisees? But this multitude which knoweth not the 50 law are accursed. Nicodemus saith unto them (he that came to him 51 before, being one of them). Doth our law judge a man, except it first 52 hear from himself and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and ^see that out of Gali- lee ariseth no prophet. 1, Qv. demon. 2. Or, mainjel because of this. Moses hath given you circumcision. 3. Gr. of. 4. Some ancient authorities read for the Holy Spirit was not yet g-iven. 5. Or, see: for out of Ckililee, etc. [2 76. Story of an Adulteress Brought to Jesus for Judgment. John 7:53 to 8:11.]* 53, 1 ['And they went every man unto his own house: but Jesus went unto 2 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 down, and 3 taught them. And the scribes and the Pharisees bring a woman 4 taken in adultery; and having set her in the midst, they say unto him, ^Master, this woman hath been taken in adultery, in the very act. 5 Now in the law Moses commanded us to stone such: what then sayest 6 thou of her? And this they said, ^tempting him, that they might *ThIs paragraph can no longer be ronsidererl 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 Paplas, published about A.D. 140. Hee Hov'ey on John (American Comm. on N. T.) Observe that without It J 77 goes right on after { 75. 106 CLOSING MINISTRY, John 7:53 to 8:11. have wliereof to accuse him. But Jesus stooped down, and with his 7 finger wrote on the ground. But when thej' 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 was, in 10 the midst. And Jesus lifted up himself, and said unto her. Woman, 11 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.] 1. Blost of the ancient authorities omit John 7:53—8:11. Those which contain it vary much from each other. 2. Or, Teacher. 3. Or, trying. 1 11. Jesus Claims to be the Son of God, and to Have Existed Before Abraham. Attempt of the People to Stone Him. Jerusalem. John 8:12-59. 12 Again therefore Jesus spake unto them, saying, I am the light of the world: he that followeth me shall not walk in the darkness, but 13 shall have the light of life. The Pharisees therefore said unto him, 14 Thou bearest witness of thyself; thy witness is not true. Jesus an- swered and said unto them, Even if I bear witness of myself, my wit- ness is true; for I know whence I came, and whither I go; but ye 15 know not whence I come, or whither I go. Ye judge after the flesh; 16 I judge no man. Yea and if I judge, my judgement is true; for I am 17 not alone, but I and the Father that sent me. Yea and in your law it 18 is written, that the witness of tv,'0 men is true. I am he that beareth witness of myself, and the Father that sent me beareth witness of me. 19 They said therefore unto hira. Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know 20 ray Father also. These words spake he in the treasury, as he taught in the temple: and no man took him; because his hour vv^as not yet come. 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 I 23 go, ye cannot come? And he said unto them, Ye are from beneath; I 24 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 be- 25 lieve that M am he, ye shall die in your sins. They said therefore unto him, Who art thou? Jesus said unto them, ^Even that which I have 26 also spoken unto you from tlio beginninjr. I have many things to speak and to judge concerning you: howbeit ho that sent me is true; and the things which I heard fi^om him, these speak I ^unto the 27 world. They perceived not that ho spake to them of the Father. IN ALL PARTS OF THE HOLY LAND. 107 John 8:ia-59. 28 Jesus therefore said, When ye have lifted up the Son of man, then shall ye know that *1 am he, and that I do nothing of myself, but as the 29 Father taught me, I speak these things. And he that sent me is with me: he hath not left me alone; for I do always the things that are 30 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 know 33 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 to 34 any man: how sayest thou. Ye shall be made free? Jesus answered them. Verily, verily, I say unto you. Every one that committeth sin 35 is the bondservant of sin. And the bondservant abideth not in the 36 house for ever: the son abideth for ever. If therefore the Son shall 37 make you free, ye shall be free indeed. I know that ye are Abra- ham's seed; yet ye seek to kill me, because my word ^hath not free 38 course in you. I speak the things which I have seen with ^my Father; and ye also do the things which ye heard from yoiiriather. They an- 39 swered and said unto him. Our Father is Abraham. Jesus saith unto them. If ye 'were Abraham's children, *ye would do the works of 40 Abraham. But now ye seek to kill me, a man that hath told you the 41 truth, which I heard fi'om God; this did not Abraham. Ye do the vrorks of your father. They said unto him, We were not born of for- 42 nication; we have one Father, even God. Jesus said unto them. If God were your Father, ye would love me: for I came foi'th and am come from God; for neither have I come of myself, but he sent me. 43 Why do ye not 'understand my speech? Even because ye cannot hear 44 my word. Ye are of your father, the devil, and the lusts of your father it is your will to do. He was a murderer from the beginning, '"and stood not in the truth, because there is no truth in him. "V/hen he speaketh a lie, he speaketh of his own: for he is a liar, and the 45 father thereof. But because I say the truth, ye believe me not. 46 Which of you convicteth me of sin? If I say truth, why do ye not 47 believe me? He that is of God heareth the v.ords of God: for this 48 cause ye hear 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 49 hast a '-devil? Jesus answered, I have not a '-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, If a 52 man keep my word, he shall never see death. The Jews said unto him, Now we know that thou hast a '-devil. Abraham is dead, and the prophets; and thou sayest. If a man keep my word, he shall never 53 taste of death. Art thou greater than our father Abraham, which is 54 dead? and the prophets are dead: whom makest thou thyself? Jesus answered. If I glorify myself, my glory is nothing: it is my Father 55 that glorifieth me; of whom ye say, that he is your God; and ye have not known him.: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word. 56 Your father Abraham rejoiced ''to see my day; and he saw it, and was 57 glad. The Jews therefore said unto him. Thou art not yet fifty years 58 old, and hast thou seen Abraham? Jesus said unto them, Verily, 59 verily, I say unto you. Before Abraham '^was, I am. They took up 108 CLOSING MINISTRY, John 8:12-59. stones therefore to cast at him: but Jesus '"'hid himself, and went out of the temple". 1. Or, I am. 2. Or, How is it that I even speali to you at all? 3. Gr. into. 4. Or. lam Or, I am he : and I clo. 5. Or, hath no place in you. 6. Or, the Father: do ye also there- fore the things which ye heard from tlic Father. 7. Gr. are. 8. Some ancient authori- lies read j/e(Jo t/i6 U'o/fc.s' of Abraham. 9. Or. know. 10. Some ancient authorities rtrnd standeth. 11, Or, lVlicno7iespcakethalie.hesx>€cikethofhisown;forhisfatlicratao is a liar. 32. Gr. demon 13. Or, t/iat /le .should see. U. Or. was burn. 15, Or, toaa hid- den, and tcent, etc. 16. Many ancient authorities add aiid going through the midst of them went his way, and so passed by. §78. Jesus Heals a Man Born Blind; The Rulers Forbid His BEING Recognized as the Messiah. 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 5 me, while it is day: the night cometh, when no man can work. When 6 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 7 'anointed his eyes with the clay, and said unto him, Go, wash in the 8 pool of Siloam (which is by interpretation. Sent). He went away therefore, and washed, and came seeing. The neighbours therefore, and they which saw him aforetime, that he was a beggar, said. Is not 9 this he that sat and begged? Others said, It is he: others said, No, 10 but he is like him. He said, I am he. They said therefore unto him, 11 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 washed, and I received sight. 12 And they said unto him, Where is he? He saitli, 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 koepeth not the sabbath. But 17 others said. How can a man that is a sinner do such signs? And there was a division among them. They say therefore unto the blind man again. What sayest thou of him, in that he opened thine eyes? And 18 he said. He is a prophet. The Jews therefore did not believe con- cerning him, that ho had been blind, and had received his sight, until they called the parents of him that had received his sight, and asked 19 them, saying, Is this your son, who ye say was born blind? how then 20 doth ho now see? His parents answered and said. Wo know that this 21 is our son, and that he was born blind: but how ho now seeth, we know not; or who opened his eyes, we know not: ask him; he is of age; IN ALL PARTS OF THE HOLY LAND. 109 John 9:1-41. 22 he shall speak for himself. These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to he Christ, he should be put out of the 23 synagogue. Therefore said his parents, He is of age; ask him. 24 So 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 there- fore answered, Whether he be a sinner, I know not: one thing I know, 26 that, whereas I was blind, now I see. They said therefore uuto him, 27 What did he to thee? how opened he thine eyes? He answered them, 1 told you even now, and ye did not hear: wherefore would ye hear it 28 again? would ye also become his disciples? And they reviled him, 29 and said, Thou art his disciple, but v/e are disciples of Moses. We know that God hath spoken unto Moses: but as for this man, we know 30 not whence he is. The man answered and said unto them, Why, herein is the marvel, that ye know not whence he is, and yet he opened 31 mine eyes. We know that God heareth not sinners: but if any man 32 be a worshipper of God, and do his will, him he heareth. Since the world began it was never heard that any one opened the eyes of a man 33 born blind. If this man were not from God, he could do nothing. 34 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, 3G Dost thou believe on Hhe 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 him, Are we 41 also blind? Jesus said unto them. If ye were blind, ye would have no sin: but now ye say. We see: your sin remaineth. 1. Or, and with the day thereof an/Hntcd his eyes. 2. Many ancient authorities read the Son of man- I 79. Jesus 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 entei-eth not by the door into the fold of the sheep, but climbeth up some other way, the same is a 2 thief and a robber. But ho that entereth in by the door is 'the shep- 3 herd 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 4 out. When he hath put forth all his own, he goeth before them, and 5 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 6 strangers. This -parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 110 CLOSING MINISTRY, John 10:1-21. 1 Jesus therefore said unto them again, Verily, verily, I say unto you, .8 I am the door of the sheep. All that came before me are thieves and 9 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 go out, and 10 shall find pasture. The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may %ave it 11 abundantly. I am the good shepherd: the good shephei-d layeth 12 down his life for the sheep. He that is a hireling, and not a shep- herd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and seat- 13 tereth them: he fleeth because he is a hireling, and careth not for the 14 sheep. I am the good shepherd; and I know mine own, and mine own 15 know me, even as the Father knoweth me, and I know the Father; 16 and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must %ring, and they shall hear my 17 voice; and Hhey shall become one flock, one shepherd. Therefore doth the Father love me, because I lay down my life, that I may take 18 it again. No one "taketh it away from me, but I lay it down of my- self. I have 'power to lay it down, and I have '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 *devil, and is mad; why 21 hear ye him? Others said, These are not the sayings of one possessed with a "devil. Can a *devil open the eyes of the blind? 1. Or, a shepTierd. 2. Or, proverb. 3. Or, have abmuMtice. 4. Or, lead. 5. Or, Uiere shaU be one flock. 6. Some ancient authorities read too/c it away. 7. Or, right. 8. Gr. demon. In I 80-SS we have matters given by Luke only, which probably occurred in Judea. Several of them are .'similar to events and discourses oftJie ministry in Galilee, given by 3tattliew and Mark.* J 80. Mission of the Seventy, and Their Return. (Compare Mission of the Twelve in § 55.) Probably in Judea. Luke 10:1-24. 1 Now after these things the Lord appointed seventy^ 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 harvest. 3 Go your ways: behold, I send you forth as lambs in tho midst of 4 wolves. Carry no purse, no wallet, no shoes; and salute no man on 5 the way. And into whatsoever house ye shall ''enter, first say, Peace *The8e sectioDS are all we have for about three months; from the T«bernacle8 to the Dedi- cation (see on { 7S). Obwerve that here, as In previous portions of the history, we possess only a few specimens from what must have b<^en the great mass of our I^ord's doings and sayings. IN ALL PARTS OF THE HOLY LAND. Ill Luke 10:1-24. 6 he to this house. And if a son of peace be there, your peace shall rest 7 upon ''him: but if not, it shall turn to you again. And in that same house remain, eating and drinking such things as they give: for the 8 labourer is worthy of his hire. Go not from house to house. And into whatsoever city ye enter, and they receive you, eat such things 9 as are set before you: and heal the sick that are therein, and say unto 10 them. The kingdom of God is come nigh unto you. But into whatso- ever city ye shall enter, and they i*eceive you not, go out into the 11 streets thereof and say, Even the dust from your city, that cleaveth to our feet, we do wipe off against you: howbeit know this, that the 12 kingdom of God is come nigh. I say unto you, It shall be more toler- 13 able in that day for Sodom, than for that city. Woe unto thee, Chorazin! woe unto thee, Bethsaidal for if the ^mighty works had been. done in Tyre and Sidon, which were done in you, they would have 14 repented long ago, sitting in sackcloth and ashes, Howbeit it shall be more tolerable for Tyre and Sidon in the judgement, than for you. 15 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt 16 be brought down unto Hades. He that heareth you heareth me; and he that rcjecteth you rejecteth me; and he that rejecteth me rejecteth him that sent me. 17 And the seventy returned with joy, saying, Lord, even the "devils 18 are subject unto us in thy name. And he said unto them, I beheld 19 Satan fallen as lightning from heaven. Behold, I have given you authority to tread upon serpents and scorpions, and over all the power 20 of the enemy: and nothing shall in any wise hurt you. Howbeit in this rejoice not, that the spirits are subject unto you; but rejoice that your names are written in heaven. 21 In that same hour he rejoiced ^in the Holy Spirit, and said, I 'thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto 22 babes: yea, Father; *for so it was well-pleasing in thy sight. AH thhags have been delivered unto me of rny Father: and no one knoweth who the Son is, save the Father; and who the Father is, save the Son, 23 and he to whomsoever the Son willeth to reveal him. And turning to the disciples, he said privately, Blessed are the eyes which see the 24 things that ye see: for I say unto you, that many prophets and kings desired to see the things which ye see, and saw them not: and to hear the things which ye hear, and heard them not. 1. Many ancient authorities add and two: and so in verse 17. 2. Or, enter first, gay. 3. Or, it. 4. Gr. powers. ■'J. Gr. demons. 6. Or, hy. V. Or, praise. 8. Or, that. 1 81. .Jesus Answers a Lawyer's Question as to Eternal Life, GIVING the Parable of the Good Samakitan. Probably in Judea. Luke 10:25-37. 25 And behold, a certain lawyer stood up and tempted him, saying, 26 'Master, what shall I do to inherit eternal life? And he said unio 27 him. What is written in the law? how readest thou? And he answe.- 112 CLOSING MINISTRY, Luke 10:25-37. ing said, Thou shalt love the Lord thy God ^ith all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; 28 and thy neighbour as thyself. And he said unto him. Thou hast 29 answered right: do this, and thou shalt live. But he, desiring to 30 justify 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 33 he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when 34 he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on tJiem oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow he took out two ^pence, and gave them to the host, and said. Take care of him; and whatsoever thou spendesfc more, I, 36 when I come back again, will repay thee. Which of these three, thinkest thou, proved neighbour to him that fell among the robbers? 37 And he said, He that shewed mercy on him. And Jesus said unto him, Go, and do thou likewise. 1. Or, Teacher. 2, Gr. from, 3. The word In the Greek denotes a coin worth about seventeen cents. 1 82. Jesus the Guest of Martha and Mary. Bethany, near Jerusalem.* Luke 10:38-12. 38 Now as they went on their way, he entered into a certain village: and a certain woman named Martha received him into her house. 39 And she had a sister called Mary, which also sat at the Lord's feet, 40 and heard his word. But Martha was ^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 help me. 41 But the Lord answered and said unto her, ^Martha, Martha, thou art 42 anxious and troubled about many things: =but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her. 1. Gr. distracted. 2. A few ancient authorities read, Marttia, Martha, thouarttrou- hled; MaiTj hath chosen, etc. 3. Many ancient authorities read but few things are need- ful, or one. §83. Jesus again gives a Model of Prayer (comp. §42,d), and En- courages HIS Disciples to Pray. 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 to pray, •There was another Bethany beyond Jordan (?17, 18, 89). The present Bethany, near Jerusalem, we shall visit again in ?'J4, 104, and 117. IN ALL PARTS OF THE HOLY LAND. 113 Luke 11:1-13. 2 even as John also taught his disciples. And he said unto them, When 3 ye pray, say, 'Father, Hallowed be thy Name. Thy kingdom come." 4 Give us day by day ^our daily bread. And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation''.* 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 three 6 loaves; for a friend of mine is come to me from a journey, and I have 7 nothing to set before him; and he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me 8 in bed; I cannot rise and give thee? I say unto you, Though he will not rise and give him, because he is his friend, yet because of his im- 9 portunity he will arise 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; 10 knock, and it shall be opened unto you. For every one that asketh receiveth: and he that seeketh findeth; and to him that knocketli it 11 shall be opened. And of which of you that is a father shall his son ask a 4oaf, and he give him a stone? or a fish, and he for a fish give 12 him a serpent? Or if he shall ask an egg, will he give him a scorpion? 13 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? 1. Many ancient authorities read Our Father, which art in heaven. See Matt. 6:9. 2. Many ancient authorities add Thy imll be done, as in heaven, so on earth. See Matt. 6:10. 3. Gr. our bread for the Mtrting ckiy. 4. Many ancient authorities add ibwtdeHrer us from the evil one (or. from einl). See Matt. fi:13. 5. Or, lohatsoever things. 6. Some ancient authorities omit a loaf, and he yai'c him a stone? or. I 84. Blasphemous Accusation of League with Beelzebub. (Compare §48. )t Probably in Judea. Luke 11:14-36. 14 And he was casting out a 'devil which was dumb. And it came to pass, when the 'devil was gone out, the dumb man spake; and the 15 multitudes marvelled. But some of them said, ''By Beelzebub the 16 prince of the Mevils casteth he out devils. And others, tempting 17 him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them. Every kingdom divided against itself is ♦Observe that while the pliraseology in here quite different from that of the prayer as giveu in 242,d, the ideas are the .same. fit is perfectly natural that the blasphemous accusation made In Galilee {? 48). and proba- bly more than once (J 36, Matt. 9:34j, should be repeated a year or so afterward in Judea or Perea, and that Jesus sliould make substantially the same argument in reply. This sort of thin? occurs to every travfllinK religious leachnr. CHir Lord does not here give the solemn warning that such an accusation is really blaspheming against the Holy Spirit, and is un- pardonable. (See ? 8fi. IvUkel2:lU.) And the subsequeut occurrences are quite different in the two cases. In J 48fr. 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 iheii crosses the lake to Gerasa, etc. Here iu f 84, 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 parabiea. Jbo it la quite unsuitable to identify this occurrence with that of J 48. 8 114 CLOSING MINISTRY, Luke 11:1-1-36. brought to desolation; *and a house divided ag'ainst a house falleth. 18 And if Satan also is divided against himself, how shall bis kingdom 19 standV because ye say that I cast out 'devils -by Beelzebub. And if I 'by Beelzebub cast out ^devils, by whom do your sons cast them out? 20 therefore shall they be your judges. But if I by the finger of God 21 cast out "devils, then is the kingdom of God come upon you. When the strong man fully armed guardeth his own court, his goods are in 22 peace: but when a stronger than he shall come upon him, and over- come him, ho taketh from him his whole armour wherein he trusted, 23 and divideth his spoils. He that is not with me is against me; and 24 he that gathereth not with me scattereth. The unclean spirit when ^he is gone out of the man, passeth through waterless places, seeking rest; and finding none, ^he saith, I will turn back unto my house 25 whence I came out. And when he is come, ''he findeth it swept and 26 garnished. Then goeth ^he, and taketh to him seven other spirits more evil than ^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 28 womb that bare thee, and the breasts which thou didst suck. 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 of Jonah. 30 For even as .Jonah became a sign unto the Ninevites, so shall also the 31 Son of man be to this generation. The queen of the south shall rise up in the judgement with the men of this generation, and shall con- demn them: for she came from the ends of the earth to hear the wis- 32 dom of Solomon; and behold, "a greater than Solomon is hero. The men of Nineveh shall stand up in the judgement with this generation and shall condemn it: for they I'epented at the preaching of Jonah; and behold, '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 in may see 34 the light. The lamp of thy body is thine eye: when thine eye is sin- gle, thy whole body also is full of light; but when it is evil, thy body 35 also is full of darkness. Look therefore whether the light that is in 36 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 the light. 1. Gr. demon. 2, Or. in. 'd. Qt. demons. 'I. Or, and house falleth upon house. 5. Or, it. 6. Or, itself. 7. Gr. more than. 2 85. 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 'dine with him: and he IN ALL PARTS OF THE HOLY LAND. 115 Luke 11:31-54. 38 went in, and sat down to meat. And when the Pharisee saw it, he 39 marvelled that he had not washed before '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 wickedness. •40 Ye foolish ones, did not he that made the outside make the inside 41 also? Howbeit give for alms those things which -are within; and be- hold, 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: but these ought 43 ye to have done, and not to leave the other undone. Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the salu- 44 tations in the marketplaces. Woe unto you! for ye are as the tombs which appear not, and the men that walk over them know it not. 45 And one of the lawyei-s answering saith unto him, ^Master, in say- 46 ing this thou reproachest us also. And he said. Woe unto you law- yers also! for ye lade men with burdens grievous to be borne, and ye 47 yourselves touch not the burdens with one of your fingers. Woe unto you! for ye build the tombs of the prophets, and your fathers killed 48 them. So ye are witnesses and consent unto the works of your fathers: 49 for they killed them, and ye build their tombs. Therefore also said the wisdom of God, 1 will send unto them prophets and apostles; and 50 some of them they shall kill and pei'secute; that the blood of all the prophets, which was shed from the foundation of the world, may be 51 required of this generation; from the blood of Abel unto the blood of Zachariah, who perished between the altar and the ^sanctuary: yea, I 52 say unto you, it shall be required of this generation. Woe unto you lawyers! for ye took away the key of knowledge: 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 Phari- sees began to "^press upon him vehemently, and to provoke him to 54 speak of ''many things; laying wait for him, to catch something out of his mouth. 1. Gr. breakfast. 2. Or, ye can. 3. Or, Teacher. 4. Gr. house. 5. Or, set themselcen vehemently agaUist him. 6. Or, more. \ 86. He Speaks to His Disciples and a Vast Throng, about Hypocrisy, Worldly Anxieties (Comp. §42, e), Watchful- ness, AND His Own Approaching Passion. Probably in Judea. Luke 12. 1 In the mean time, when 'the many thousands of the multitude were gathered together, insomuch that they trode one ujion another, he began to ''say unto his disciples first of all, Beware ye of the leaven of 2 the Pharisees, which is hypocrisy. But there is nothing covered up; 3 that shall not be revealed: and hid, that shall not be known. Whei-e- fore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chambers shall 116 CLOSING MINISTRY, ' Luke 12. 4 be proclaimed upon the housetops. And I say unto you my friends, Be not afraid of them which kill the body, and after that have no 5 more that they can do. But I will warn you whom ye shall fear: Fear him, which after he hath killed hath »power to cast into %ell; yea, 1 6 say unto you, Fear him. Are not five sparrows sold for two farthings? 7 and not one of them is forgotten in the sight of God. But the very hairs of your head are all numbered. Fear not: ye are of more value 8 than many sparrows. And I say unto you, Every one who shall con- fess •'■'me before men, ''him shall the Son of man also confess before the 9 angels of God: but he that denieth me in the presence of men shall be 10 denied in the presence of the angels of God. And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that 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 an- 12 swer, 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, 'Master, bid my brother 14 divide the inheritance with me. But he said unto him, Man, who 15 made me a judge or a divider over you? And he said unto them, Take heed, and keep yourselves from all covetousness: ^for a man's life consisteth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, saying, The ground of a certain 17 rich man brought forth plentifully: and he reasoned within himself, saying, What shall I do, because I have not where to bestow my 18 fruits? And he said. This .vill I do: I will pull down my barns, and build greater; and there will I bestow all my corn and my goods. 19 And I will say to my *soul, ^Soul, thou hast much goods laid up for 20 many years; "take thine ease, eat, drink, be merry. But God said unto him, Thou foolish one, this night "is thy 'soul required of thee; 21 and the things which thou hast 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 ymir "life, what ye shall eat; nor yetfor your body, what ye shall put 23 on. For the "life is more than the food, and the body than the rai- 24 ment. Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them: of how much 25 more value are ye than the birds! And which of you by being anx- 26 ious can add a cubit unto his '^stature? If then ye are not able to do even that which is least, why are ye anxious concerning the rest? 27 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 array- 28 ed like one of these. But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven; how much more 29 shall he clothe you, O yo of little faith? And seek not ye what ye shall 30 eat, and what ye shall drink, neither be yo of doubtful mind. For all these things do the nations of the world seek after: but your Father 31 knoweth that ye have need of these things. Howbeit seek ye "his 32 kingdom, and these things shall be added unto you. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33 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 IN ALL PARTS OF THE HOLY LAND. 117 Luke 12. 34 draweth near, neither 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 re- turn from the marriage feast; that, when he cometh and knocketh, 37 they may straightway open unto him. 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 sit down to meat, and 38 shall come and serve them. And if he shall come in the second watch, and if in the third, and find tliemi so, blessed are 1\\osq servants. 39 i^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 40 his house to be '"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 ''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 '^servant, whom 44 his lord when he cometh shall find so doing. Of a truth I say unto 45 you, that he will set him over all that he hath. But if that "servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, 46 and to be drunken; the lord of that '^servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall 47 "cut him asunder, and appoint his portion with the unfaithful. And that '^servant, which knew his lord's will, and made not ready, nor 48 did according to his will, shall be beaten with many stnpes; 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 already 50 kiadled? But I have a baptism to be baptized with; and how am I 51 straitened till it be accomplished! Think ye that T am come to give 52 peace in the earth? I tell you. Nay; but rather division: for there shall be from henceforth five in one house divided, three against two, 53 and two against three. They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law. 54 And he said to the multitudes also, When ye see a cloud rising in the west, straightway ye say. There cometh a shower; and so it com- 55 eth to pass. And when ye see a south wind blowing, ye say. There 56 will be a ^'scorching heat; and it cometh to pass. Ye hypocrites, ye know how to '''interpret the face of the earth and the heaven; but how 57 is it that yo know not how to ^'interpret this time? And why even of 58 yourselves judge ye not what is right? 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 '"officer, and the '^officer shall cast thee into 118 CLOSING MINISTRY, Luke 12. 59 prison. I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite. 1 . Gv. the myriads of. 2. Or, say unto his disciples. First of all beware ye. 3. Or, author- Uy. i. Gr. Gelienna. 5. Gr. inmr. C. Gr. inhim. 7. Or, Teacher. 8. Gr. for notina man's abundance consisteth his life, from the things which he possesseth. 9. Or. life. 10. Gr. they require thy soul. 11. Or, .souZ. 12. Or, age. 13. Many ancient authorities ie&(l tlie kingdom of Ood li. Gr. bond-servants, lb. Or. B\U this ye know- 1(> Or. diff- ged through. 17. Or, the faithful steward, the wise msLnwIwrn, etc 18. Gr. hond-servanL 19. Or, severely scourge him. 20. Or, hot wiml. 21. Gr. prove. 22. Gr. exactor. ^ 87. All Must Repent or Perish ; 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 ming-led with their sacrifices. 2 And he answered and said unto them, Think ye that these Galileans were sinners above all the Galileans, because they have suffered these 3 things? I tell you. Nay: but, except ye repent, ye shall all in like 4 manner perish. Or those eighteen, upon whom the tower in Siloam fell, and killed them, think ye that they were ^offenders above all the 5 men that dwell in Jerusalem? 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 found none. 7 And he said unto the vinedresser. Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it 8 also cumber the ground? And he answering saith unto him, Lord, 9 let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit thenceforth, well; but if not, thou shalt cut it down. 1. Gr. debtors. 1 88. Jesus Heals on the Sabbath, and Defends Himself (CoMP. I 37-39 AND I 91). Parables of the Mustard Seed and the Leaven (Comp. § 51 d). Probably in Judea. 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 s])irit of infirmity eighteen years; 12 and she was bowed together, and could in nowise lift herself up. And when Jesus saw her, ho called her, and said to her. Woman, thou art 13 loosed from thine infirmity. And he laid his hands upon her: and 14 immediately she was made straight, and glorified God. And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There IN ALL PARTS OF THE HOLY LAND. 119 Luke 13:10-2L are six days in which men ought to work: in them therefore come and 15 be healtoJ, and not on the day of the sabbath. But the Lord answered him, and oaid, Ye hypocrites, doth not each one of you on the sabbath loose his Oa or his ass from the ^stall, and lead him away to watering? 16 And ought iiot this woman, being a daughter of Abraham, whom Satan had bo>-nd, lo, these eighteen years, to have been loosed from 17 this bond on the", day of the sabbath? And as he said these things, all his adversarit.3 were put to shame: and all the multitude rejoiced for all the glorioud things that were done by him. 18 He said therefore, Unto what is the kingdom of God like? and 19 whereunto shall I h'. 29. (Comp. on {7.) tCompare former visits to this Bethany, {82, 94, and see aLso below, {U7. AND HIS CRUCIFIXION. 141 Matt. 21:1-11 and 14-17. phage, unto the mount of Olives, then Jesus sent two 2 disciples, say- ing unto them. Go into the village that is over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them un- to me. 3 And if any one say aughtuntoyou, ye shall say. The Lord hath need of them; and straight- way he will send them. 6 And the disci- ples went, and did even as Je- sus appointed them. and brought the ass and the colt, and put on them their Mark 11:1-11. Bethany,atthe mount of Ol- ives, he send- eth two of his 2 disciples, and saith unto them, Go your way into the village that is over against you, and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him. 3 And if any one say unto you. Why do ye this? say ye, The Lord hath need of him; and straight- way 'he will send him 'back 4 hither. And they went a- way, and found a colt tied at the door with- out in the open street ;and they 5 loose him. And cei'tainof them that stood there said unto them, What do ye, loosing the 6 colt? And they said unto them even as Jesus had said: and they let them 7 go. And they bring the colt unto Jesus,and cast on him their gar- Luke 19:29-44. Bethany, at the mount that is called the mount of Olives, he sent two of the disciples, say- 30 ing. Go your way into the village over against you; in the which as ye enter ye shall find a colt tied, whereon no man ever yet sat: loose him, and bring him. 31 And if any one ask you, Why do ye loose him? thus shall ye say, The Lord hath need of him. 32 And they that were sent went away, and found even as he had said un- 33 to them. And as they were loosing the colt, the own- ers thereof said unto them. Why loose ye the 34 colt? And they said, The Lord hath need of 35 him. And they brought him to Jesus: and they threw their gar- ments upon the colt, and set John 12:12-19. 12 On the mor- row *a great multitude that had come to the feast, when they heard that Je- sus was coming to Jerusalem, 13 took the branches of the palm trees, and went forth to meet him, and cried out, Ho- sanna: Blessed is he that oom- eth in the name 142 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 21:1-11 and 14-17. garments, and he sat thereon. 4 Now this is come to pass, that it might be fulfilled which was spo- ken 'by the prophet, say- ing, 5 Tell ye the daughter of Zion, Behold, thy King Com- eth unto thee, Meek, and riding upon an ass. And upon a colt the foal of an ass. 8 And the most partof the mul- titude spread their garments in the way; and others cut branches from the trees, and spread them in 9 the way. And the multitudes that went be- fore him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Ho- sanna in the highest. Mark 11:1-11. ments; and he sat upon him. Luke 19:29-i4. Jesus thereon. 8 And many spread their garments upon the way; and others^branch- es, which they had cut from 9 the fields. And they that went before, and they that fol- lowed, cried, Hosanna, Bles- sed is he that cometh in the name of the 10 Lord: Blessed is the king- dom that com- eth , tfiekingdom of our father David: Hosan- na in the high- est. 36 And as he went, they spread their gar- ments in the 37 way. And as he was now drawing nigh, even at the de- scent of the mountof Olives the whole mul- titude of the disciples be- gan to rejoice and praise God with a loud voice for all the ■'^mighty works which they had seen; 38 saying, Bles- sed is the King that cometh in the name of the Lord: peace in hea- ven, and glory in the highest. John 12:12-19. of the Lord, even the King 14 of Israel. And Jesus, having found a young ass, sat there- on; as it is 15 written, Fear not, daughter of Zion: behold thy King com- eth, sitting on an ass's colt. 16 These things understood not his disciples at the first: but when Jesus was glorified, then remem- bered they that these things were written of him, and that they had done these things un- 17 tohim.Themul- titudetherefore that was with him when he called Lazarus out of the tomb, and raised him fi'om the dead, bare witness. 18 For this cause also the multi- tude went and met him. for that they heard that he had done this sign. 19 The Pharisees therefore said among them- selves, '°Behold how ye prevail nothing: lo, the world is gone after him. AND HIS CRUCIFIXION. 143 Luke 19:39-44. 39 And some of the Pharisees from the multitude 40 said unto him, ''Master, rebuke thy disciples. And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out. 41 And when he drew nigh, he saw the city and wept 42 over it, saying-, 'If thou hadst known in this day, even thou, the things which belong unto peace! but 43 now they are hid from thine eyes. For the days shall come upon thee, when thine enemies shall cast up a *bank about thee, and compass thee I'ound, and 44 keep thee in on every side, and shall dash thee to the ground, and thy children within thee; and thej' shall not leave in thee one stone upon another; be- cause thou knewest not the time of thy visitation. Matt. 21:1-11 and 14-17. 10 And when he was come into Je- rusalem, all the city was stirred, 11 saying, Who is this? And the multitudes said, This is the prophet, Jesus, from Nazareth 14 of Galilee. 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 chil- dren that were crying in the temple and saying, Hosanna to the son of David; they were 16 moved with indignation, and said unto him, Hearest thou what these are saying? And Jesus saith unto them, Yea: did ye never read, Out of the mouth of babes and sucklings thou hast 17 perfected praise? And he left them, and went forth out of the city to Bethany, and lodged there. 11 And lem, Mark 11:1-11. he entered into Jerusa- into the temple; and when he had looked round about upon all things, it being now even- tide, he went out unto Bethany with the twelve. 1. Or, through. 1. Gr. sendeth. 3. Or. again. 4. Gr. layers of leaves. 5. Gr. powers. 6. Or, Teacher. 7. Or, O that thou hadst known. 8. Gr. palisade. 9. Some ancient au- thorities read the common people. 10, Or, Ye behold. 144 LAST WEEK OF OUR LORD'S MINISTRY, 106. The Barren Fig Tree Cursed, and the Second Cleansing OF THE Temple. (Comp. ^21, a.) Bethany and Jerusalem [Monday). Matt. 21:18,19, and 12,13. 18 Now in the morn- ing as he returned to the city, he hunger- 19 ed. And seeing a 'fig tree by the way side, he came to it and found nothing thereon, but leaves only; and he saith unto it, Let there be no fruit from thee henceforward for ever. 12 And Jesus entered into the temple ^of God, and cast out all them that sold and bought in the tem- ple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; 13 and ho saith unto them, It is written, My house shall be called a house of prayer: but ye make it a den of robbers. Mark 11:12-18. 12 And on the mor- row, when they were come out from Bethany, he hun- 13 gered. And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of 14 figs. And he an- swered and said un- to it. No man eat fruit from thee henceforward for ever. And his dis- ciples heard it. 15 And they come to Jerusalem: and he entered into the temple, and began to cast out them that sold and them that bought in the temple, and over- threw the tables of the money-chang- ers, and the seats of them that sold the 16 doves; and he would not suffer that any man should carry a vessel through the 17 temple. And he taught, and said un- to them. Is it not written, My house shall be called a house of prayer for all the na- tions? but ye have made it a den of Luke 19:45-48. 45 And he entered into the temple, and began to cast out them that sold, 46 say- ing unto them, It is written, And my house shall be a house of prayer: but ye have made it a den of robbers. 47 And he was teach- AND HIS CRUCIFIXION. 145 Mark 11:12-18. Luke 19:45-48. 18 robbers. And the ing daily in the tem- chief priests and pie. But the chief the scribes heard it, priests and the and sought how scribes and the prin- they might destroy cipal men of the peo- him: for they fear- pie sought to destroy ed him, for all the 48 him: and they could multitude was as- not find what they tonished at his might do; for the teaching. people all hung up- on him, listening. 1. Or, a single. 2. Some ancient authorities omit of Ood. i 107. Some Greeks Wish to See Jesus, and He Foretells That 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 22 of Galilee, and asked him saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell 23 Jesus. And Jesus answereth them, saying, The hour is come, that 24 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 25 alone; but if it die, it beareth much fruit. He that loveth his Hife loseth it; and he that hateth his Uife in this world shall keep it unto 26 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 the 27 Father honour. Now is my soul troubled; and what shall I say? Father, save me from this %our. But for this cause came I unto this 28 hour. Father, glorify thy name. There came therefore a voice out of heaven, saying, I have both glorified it, and will glorify it again. 29 The multitude therefore, that stood by, and heard it, said that it had 30 thundered: others said, An angel hath spoken to him. Jesus answered and said, This voice hath not come for my sake, but for your sakes. 31 Now is Hhe judgement of this world: now shall the prince of this 32 world be cast out. And I, if I be lifted up .u3 dis- ciples. Mark 14:18-21 and 27-31. 29 But Pe- ter said unto him. Although all shall be 'of- fended, yet will 30 not I. And Je- sus saith unto him, Verily I say unto thee, that thou to- day, even this night, before the cock crow twice shalt de- ny me thrice. 31 But he spake exceeding ve- hemently, If I must die with thee, I will not deny thee. And in like manner also said they aU. Luke 22:21-23 and 31-38. 33 And he said unto him. Lord, with thee I am ready to go both to pris- on and to 34 death. And he said,! tell thee, Peter,the cock shall not crow this day, until thou shalt thrice deny that thou knowest me. John 13:21-38. 37 Peter saith unto him. Lord, why can- not I follow thee even now? I will lay down my life for 38 thee. Jesus an- swereth. Wilt thou lay down thy life for me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast de- nied me thrice. 35 And he said unto them. When I sent you forth without purse, and wal- let, and shoes, lacked ye any- thing? And they said, Nothing. 36 And ho said unto them. But now, he that hath a purse, let him take it, and likewise a wallet: ^and he that hath none, let him sell his 37 cloke, and buy a sword. For I say unto you, that this which is written must be fulfilled in me, And he was reckoned with trans- gressors: for that which concern- 38 eth me hath ^fulfilment. And they said, Lord, behold, here are two swords. And he said unto them. It is enough. 1. Gr. caused to Ktumble. 2. Gr. rerlined. 3. Gr. for him if that man. 4. Or, obtained. you by asking. 5. Or, and he that hath no moord. let him sell his cloke and buy on*, (i. Gr. end. 7. Or, box. 8. Or, was. 9. Or, even as I loved you, that ye also may love one another. 12 178 LAST WEEK OF OUR LORD'S MINISTRY, 31 2L Jesus Institutes the Memorial of Eating Bread and Drinking Wine. Jerusalem. Evening- before the Crucifixion. Matt. 26:26-29 Mark 14:22-25. Luke 22:17-20. 17 And he re- ceived a cup, and when he had given thanks he said, Take this, and divide it a- I Cor. 11:23-26. mong 18 selves your- for I say unto you, I will not drink from hence- forth of the fruit of the vine until the kingdom of God shall 26 And as they wei"e eating, Jesus took 'bread, and blessed, and brake it; and he gave to the disciples, and said. Take, eat; this is my body. 27 And he took "a cup, and gave thanks, and gave to them, saying. Drink ye all of it; 28 for this is my blood of ^the ^coven- ant, which is shed for many unto remission 29 of sins. But I say unto you, I will not drink henceforth of 22 And as they were eating, he took 'bread, and when he had blessed, he brake it, and gave to them, and said, Take ye: this is my body. 23 And he took a cup, and when he had given thanks, he gave to them, and they all drank of it. 24 And he said un- to them, This is my blood of *the ^coven- ant, which is shed for many. 25 Verily I say unto you, I will no more drink of the fruit of 19 And he took 'bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body *which is given for you: this do in re- membrance of 20 me. And the cup in like manner after supper, saying, This cup is the new ^covenant in my blood, even that which is poured out for you. 23 For I received of the Lord that which also I delivered un- to you, how that the Lord .Tesus in the night in which he was betray- ed took bread; 24 and when he had given thanks, he brake it, and said. This is my body, which 'is for you: this do in remem- brance of me. 25 In like manner also the cup, after supper, saying, This cup is the new "covenant in my blood: this do, as oft as ye drink it, in re- AND HIS CRUCIFIXION. 179 Matt. 26:26-29. Mark 14:22-25. I Cor. 11:23-26. this fruit of the vine, until membrance of the vine, until that day when 26 me. For as of- that day when I drink it new ten as ye eat I drink it new in the king- this bread, and with you in my dom of God. drink the cup, Father's kingf- ye proclaim the dom. Lord's death till he come. 1. Or, a loaf. 2. Some ancient authorities read t?i« cup, 3. Or, the testament. 4. Many ancient authorities insert new. 5. Some ancient authorities omit which is given for you.. which is poured out for you. 6. Or, testament, 7. Many ancient authori- ties read is broken for you. 1 122. Farewell Discourse to His Disciples. Jerusalem. John, chap. 14 to chap. 17. (a) chap. 14. — 1 Let not your heart be troubled: 'ye believe in God, 2 believe also in me. In my Father's house are many ^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 4 you unto myself; that where I am there ye may be also. ^And whither 5 I go, ye know the way. Thomas saith unto him. Lord, we know not 6 whither thou goest: how know we the way? Jesus saith unto him, I am the way, and the truth, and the life: no one cometh unto the 7 Father, but %y me. If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, shew us the Father, and it sufficeth us. 9 Jesus saith unto him, Have I been so long time with j'^ou, and dost thou not know me, Philip? he that hath seen me hath seen the Father; 10 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 abiding in me doeth his works. 11 Believe me that I am in the Father and the Father in me: or else be- 12 lieve me for the very works' sake. Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater 13 works than these shall he do; because I go unto the Father. And whatsoever ye shall ask in my name, that will I do, that the Father 14 may be glorified in the Son. If ye shall ask hne anything in my name, 15 that will I do. If ye love me, ye will keep my commandments. 16 And I will "pray the Father, and he shall give you another '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: 18 ye know him; for he abideth with you, and shall be in you._ I will not 19 leave you ^desolate: I come unto you. Yet a little while, and the world beholdeth me no more: but ye behold me: because I live, "ye 20 shall live also. In that day ye shall know that I am in my Father, 21 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 180 LAST WEEK OF OUR LORD'S MINISTRY, John, chap. 14 to chap. 17. bo loved of my Father, and I will love him, and will manifest myself 22 unto him. Judas (not Iscariot) saith unto him. Lord, what is cx)me to pass that thou wilt manifest thyself unto us, and not unto the world? 23 And Jesus answered and said unto him. If a man love me, he will keep my word: and my Father will love him, and we will come unto 24 him, and make our abode with him. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but thb Father's who sent me. 25 These things have I spoken unto you, while yet abiding with you. 26 But the 'Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remem- 27 brance all that I said unto you. Peace I leave with you; my p)eace I give unto you: not as the world giveth, give I unto you. Let not your 28 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: for the Father is greater 29 than I. And now 1 have told you before it come to pass, that, when it 30 is come to pass, ye may believe. I will no more speak much with you, 31 for the prince of the world 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. 1. Or, beJiere in God. 2. OT,abidln{yplaces. 3 Many ancient authorities read .4 rw7 whither I go, ye know, and the ivay ye k7ioiv. 4. Or, through. 5. Many ancient authori- ties omit me. 6. Gr. make reouest of. 7. Or, Advocate, Or, Helper. Gr. Parackie. 8. Or, orphans. 9. Or, and ye shall live. (b) chaps. 15 and 16. — 15. I am the true vine, and my Father is the 2 husbandman. Every branch in me that beareth not fruit, he taketh it away: and every branch that beareth fruit, he cleanseth it, that it 3 may bear more fruit. Already ye are clean becavise of the word which 4 I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can 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 bi-anch, 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 done 8 unto you. Herein Hs my Father glorified, "that ye bear much fruit: 9 and so shall ye be my disciples. Even as the Father hath loved me, 10 I also have loved you: abide ye in my love. If ye keep my command- ments, ye shall abide in my love; even as I have kept my Father's 11 commandments, and abide in his love. These things have I spoken imto you, that my joy may be in you, and that your joy may be fulfilled. 12 This is my commandment, that ye love one another, even as I have 13 loved you. Greater love hath no man than this, that a man lay down 14 his life for his friends. Ye are my friends, if ye do the things which 15 I command you. No longer do I call you ^servants; for the ^servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father I have made known unto you. 16 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 what- AND HIS CRUCIFIXION. 181 John, chap. 11 to chap. 17. soever yo shall ask of the Father in my name, he may give it you. 17, 18 These things I command you, that ye may love one another. If the world hateth you, ^ye know that it hath hated me before it hated you. 19 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, therefore the 20 world hateth you. Remember the word that I said unto you, A '•serv- ant is not greater than his lord. If they persecuted me, they will also 21 persecute you; if they keep my word, they will keep yours also. But all these things will they do unto you for my name's sake, because 22 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 excuse for their 23, 24 sin. He that hateth me hateth my Father also. If I had not done among them the works which none other did, they had not had sin: 25 but now have they both seen and hated both me and my Father. But this cometh to pass, that the word may be fulfilled that is written in 26 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 bear witness of 27 me: "and ye also bear witness, because ye have been with me from the beginning. 16. 1. These things have I spoken unto you that ye should not be 2 made 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 beginning, 5 because I was with you. But now I go unto him that sent me; and 6 none of you asketh me, Whither goest thou? But because I have 7 spoken these things unto you, sorrow hath filled your heart. Never- theless 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 go, I 8 will send him unto you. And he, when he is come, will convict the 9 world in respect of sin, and of righteousness, and of judgement: of 10 sin, because they believe not on me: of righteousness, because I go to 11 the Father, and ye behold me no more; of judgement, because the 12 prince of this world hath been judged. I have yet many things to say 13 unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, tJiese shall he speak: and he shall declare unto you the things that are to 14 come. He shall glorify me: for he shall take of mine, and shall 15 declare it unto you. All things whatsoever the Father hath are mine: therefore said I, that he taketh of mine, and shall declare it unto you. 16 A little while, and ye behold me no more; and again a little while, 17 and ye shall see me. Some of his disciples therefore said one to another. What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and, 18 Because I go to the Father? They said therefoi-e, What is this that 19 he saith, A little while? We know not what he saith. Jesus per- ceived that they were desirous to ask him, and he said unto them, Do 182 LAST WEEK OF OUR LORD'S MINISTRY, John, chap. 14 to chap. 17. ye inquire among yourselves concerning this, that I said, A little while, and ye behold me not, and again a little while, and ye shall 20 see me? Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful, but your sorrow 21 shall be turned into joy. A woman when she is in travail hath sor- row because her hour is come: but when she is delivered of the child, she remembereth no more the anguish, for the joy that a man is born 22 into the world. And ye therefoi'e now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh 23 away from you. And in that day ye shall ^ask me nothing. Verily, verily, I say unto you. If ye shall ask anything of the Father, he will 24 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 '"proverbs: the hour cometh, when I shall no more speak unto you in '"proverbs, but shall tell you 26 plainly of the Father. In that day ye shall ask in my name: and I say 27 not unto you, that I will "pray the Father for you; for the Father him- self loveth you, because ye have loved me, and have believed that I 28 came forth from the Father. I came out from the Father, and am come into the world: again, I leave the world, and go unto the Father. 29 His disciples say, Lo, now speakest thou plainly, and speakest no 30 '^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 31, 32 forth from God. Jesus answered them. Do ye now believe? Be- hold, the hour cometh, yea, is come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, be- 33 cause the 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. 1. Or. was. 2. Many ancient authorities read that ye hear mnchfntit, and be my disciples. 3. Gr. hondservants. 4. Gr. hmidservant. 5. Or, knoiv ye. 6. Or, Advocate. Or. Helper. Gr. Paraclete. "i. Or, goeth forth from. S. Or, and bexir ye also wit nes>t. 9. Or, auk me no question. 10. Or, parables. 11, Gr. make request of. 1~'. Or, parable. (c) chap. 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 2 Son may glorify thee: even as thou gavest him authority over all flesh, that whatsoever thou hast given him, to them he should give eternal 3 life. And this is life eternal, that they should know thee the only 4 true God, and him whom thou didst send, even Jesus Christ. I glori- fied thee on the earth, having accomplished the work which thou 5 hast given 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. 6 I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them to me; and they have 7 kept thy word. Now they know that all things whatsoever thou hast 8 given me are from thee: for the words which thou hast given me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and they believed that thou didst 9 send me. I 'pray for them: I 'pray not for the world, but for those 10 whom thou hast given me; for they are thine: and all things that are 11 mine are thine, and thine are mine; and I am glorified in them. And AND HIS CRUCIFIXION. 183 John, chap. 14 to chap. 17. I am no more in the world, and these are iu the world, and I come to thee. Holy Father, keep them in thy name which thou hast ^iven 12 me, that they may be one, even as we are. While I was with them, I kept them in thy name which thou hast given me: and I guarded them, and not one of them perished, but the son of perdition: that the 13 scripture might be fulfilled. But now I come to thee: and these things I speak in the world, that they may have my joy fulfilled in 14 themselves. I have given them my word; and the world hated them, 15 because they are not of the world, even as I am not of the world. J 'pray not that thou shouldest take them ^from the world, but that 16 thou shouldest keep them *from ''the evil one. They are not of the 17 world J even as I am not of the world. ■'Sanctify them in the truth: thy 18 word is truth. As thou didst send me into the world, even so sent I 19 them into the world. And for their sakes I Sanctify myself, that they 20 themselves also may be sanctified in truth. Neither for these only do I 'pray, but for them also that believe on me through their word; 21 that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou 22 didst send me. And the glory which thou hast given me I have given 23 unto them; that they 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 didst send me, and lovedst them, even as thou lovedst 24 me. Father, Hhat 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. 1. Gr. make request. 2. Gr. out of. 3. Or, evil. 4. Or, Consecrate. 5. Many ancient authorities read those whom. ?123. 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. Matt. 26:30, and Mark 14:26, and Luke 22:39-46. 36-46. 32-42. 30 And when 26 And when 39 And he came they had sung a hymn, they went out unto the Mount of Olives. they had sung a hymn, they went out unto the Mount of Olives. out, and went, as his custom was, unto the Mount of Ol- ives; and the disciples also followed him. John 18:1 1 When Jesug had spoken these words, he went forth with his disci- ples over the *brook ^Kidron, where was a 184 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 26:30, and Mark 14:26, and 36-46. 32-42. Luke 22:39-46. 36 Then com- 32 eth Jesus with them un- to 'a place called Geth- semane, and saith unto his disciples, Sit ye here, while I go yondei" 37 and pray. And he took with 33 him Peter and the two sons of Zebedee, and began to be sorrowful and sore troubled. 38 Then saith he unto them, My 34 soul is exceed- ing sorrowful, even unto death: abide ye here, and watch with 39 me. And he 35 went forward a little, and fell on his face, and prayed, saying, O my 36 Father, if it be possible, let this cup pass away from me: neverthe- less, not as I will, but as thou wilt. And come la which named semane: he saith they 40 unto was place was Geth- and unto And when he at the place, he said unto them, his disciples, Sit ye here, while I pray. And he taketh with him Pe- ter and James and John, and began to be greatly a- mazed, and sore troubled. And he saith unto them. My soul is exceed- ing sorrowful even unto death: abide ye here, and watch. And he went for- ward a little, and fell on the ground, and prayed that, if it were pos- sible, the hour might pass a- way from him. And he said, Abba, Father, all things are possible imto thee; remove this cup from me: howbeit not what I will, but what thou wilt. Pray that ye enter not into temptation. 41 And he was parted from them a- bout a stone's cast: and he kneeled down and prayed, 42 saying, Father, if thou be will- ing, remove this cup from me: nevei'the- less not my will, but thine, bo done. 43 «And there ap- E eared unto im an angel from heaven, John 18:1. garden, into the which he entered, him- self and his dis- disciples. AND HIS CRUCIFIXION. 185 Matt. 26:30, and Mark 14:26, and 36-46. 32-42. 40 And he Cometh un- to the disci- ples, and find- eth them sleeping, and saith unto Pe- ter, What, could ye not watch with me one hour? 41 ^Watch and pray, that ye enter not in- to temptation: the spirit in- deed is will- ing, but the flesh is weak. 42 Again a second time he went a- way, and pray- ed, saying, O my Father, if this cannot pass away, ex- cept I drink it, thy will be 43 done. And he came again and found them sleeping, for their eyes were heavy. 44 And he left them again, and went away, 37 And he cometh, and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest thou not watch one hour? 38 ^Watch and pray, that ye enter not into tempta- tion: the spirit indeed is will- ing, but the flesh is weak. 39 And again he went away. and prayed, saying the same words. 40 And again he came, and found them sleeping, for their eyes were very heavy; and they wist not what to an- Luke 22:39-46. strengthening 44 him. And be- ing in an ag- ony he prayed more earnest- ly: 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 the disciples, and found them sleeping for 46 sorrow, and said unto them. Why sleep ye? rise and pray, that ye enter not into tempta- tion. 186 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 26:30, and 36-46. Mark 14:26, and 32-42. swer him. and prayed a third time, say- ing again the same words. 45 Then cometh 41 And he corn- he to the dis- eth the third ciples, and time, and saith saith unto unto them, them, Sleep on Sleep on now, now, and take and take your your rest: be- rest: it is hold, the hour enough; the is at hand, and hour is come; the Son of man behold, the Son is betrayed un- of man is be- to the hands of trayed into the sinners. hands of sin- 46 Arise, 42 ners. Arise, let us be going: let us be go- behold, he is ing: behold, he at hand that that betrayeth betrayeth me. me is at hand. 1. Gt. an enclosed piece of groimd. 2. Or, Watch ye, and pray ttuit ye enternot. 3. Many ancient authorities omit ver. 43, 44. 4. Or, ravine. Gt. vnnter-torrent. 5. Or, of the Cedars. In ^124-132 our Lord is arrested, tried, and sentenced to be crucified. §124. Jesus is Betrayed, Arrested and Forsaken. Garden of Gethsemane. Friday, long before dawn. Matt. 26:47-56. Mark 14:43-52. 47 And while he 43 yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with And straight- 47 way, while ho yet spake, Com- eth Judas, one of the twelve, and with him a multitude Luke 22:47-53. John 18:2-12. 2 Now Judas al- so, which be- trayed him, knew the place: for Jesus oft- times resorted thither with his disciples. 3 Judas then, While he yet having receiv- spake, behold, ed the 'band of a multitude, soldiers, and and he that was officers from called Judas, the chief one of the priests and the twelve, went Pharisees, com- AND HIS CRUCIFIXION. 187 Matt. 26:47-56. swords and staves, from the chief priests and eld- ers of the people. Mark 14:43-52. with swords and staves, from the chief priests and the scribes and the elders. Luke 22:47-53. before them; 48 Now he 44 Now he that betrayed that betrayed him gave them him had given a sign, saying, them a token, John 18:2-12. eth thither with lanterns and torches and weapons. 4 Jesus there- fore, knowing all the things that were com- ing upon him, went forth, and saith unto them. Whom 5 seek ye? They answered him, Jesus of Naza- reth. Jesus saith unto them, I am lie.. And Judas al- so, which be- trayed 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 said, Jesus of Naza- 8 reth. Jesus an- swered, I told you that I am he: if therefore ye seek me, let these go their 9 way: that the word might be fulfilled which he spake, Of those whom thou hast given me I lost not 188 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 26:47-56. Whomsoever I shall kiss, that is he; take him. 49 And straightway he came to Jesus, and said, Hail, Rabbi; and 'kissed him. 50 And Jesus said unto him. Friend, do that for which thou art come. Then 46 they came and laid hands on Jesus, and took 51 him. And be- 47 hold, one of them that were with Jesus stretched out his hand, and drew his sword, and smote the *ser- vant of the high priest, and struck off 52 his ear. Then saith Jesus un- to him, Put up again thy sword into its place: for all they that take the sword shall perish with 53 the sword. Or thinkest thou that I cannot beseech my Father, and he shall even now send me more Mark 14:43-52. Luke 22:47-53. saying. Whom- soever I shall kiss, that is he: take him, and lead him away 45 safely. And when he was come,straight- way he came and he drew to him, and near unto Je- saith, Rabbi; sus, to kiss and 'kissed 48 him. But Je- him. sus said unto him, Judas, be- trayest thou the Son of man with a kiss? And when they that were a- bout him saw what would fol- low, they said, Lord, shall we smite with the sword? And a certain one of them smote the ''servant of the high priest, and struck off his right ear. John 18:a-12. 49 And they laid hands on him, and took him. Butacer- 50 tain one of them that stood by drew his sword, and smote the ^ser- vant of the high priest, and struck off his ear. 51 But Jesus answer- ed and said. Suffer ye thus far. And he touched his ear, and heal- ed him. 12 So the 'band and the *chief captain, and the officers of the Jews, seized Jesus and bound him. 10 Simon Peter therefore hav- ing a sword drew it, and struck the high priest's *servant, and cutoff his right ear. Now the Servant's name was Malchus. 11 Jesus therefore said unto Pe- ter, Put up the sword into the sheath: the cup which the Fa- ther hath given me, shall I not drink it? AND HIS CRUCIFIXION. 189 Matt. 26:47-56. than twelve le- gions of an- 54 gels? How then should the scriptures be fulfilled, that thus it 55 must be? In that hour said Jesus to the multitudes, Are ye come out as against a robber with swords and staves to seize me? I sat daily in the temple teaching, and ye took me not. 56 But all this is come to pass, that the scrip- tures of the prophets might be ful- filled. Then all the disci- ples left him and fled. Mark 14:43-62. Luke 22:47-53. John 18:2-12. 48 And Jesus answer- ed and said un- to them, Are ye come out as against a rob- ber, with swords and staves to seize 49 me? I was daily with you in the temple teaching, and ye took me not: but this is done that the scriptures might be ful- 50 filled. And they all left him, and fled. 51 52 And JesuB said unto the chief priests, and captains of the temple, and elders, which were come against him. Are ye come out, as against a rob- ber, with swords and 53 staves? When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness. And a certain young man fol- lowed 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. 1. QT.Msaed him much, Qi.ehWareh. 2. Gr. bondservant. 3. Or, eohorU 4. Or, mOUary trlbwu^ 190 LAST WEEK OF OUR LORD'S MINISTRY, The Jewish Trial and related occun-ences, ^125-9. §125. Jksus First* Examined by Annas, the Ex-High-pruest. Friday before dawn. John 18:12-14, 19-23. 12 So the 'band and the -chief captain, and the officers of the Jews, 13 seized Jesus and bound him, and led him to Annas first; for he was 14 father in law to Caiaphas, which was high priest that year. Now Caiaphas was he whicli gave counsel to the Jews, that it was expedi- ent that one man should die for the people. 19 The high priest therefore asked Jesus of his disciples, and of his 20 teaching. Jesus answered him, I have spoken openly to the world; I ever taught in ^synagogues, and in the temple, where all the Jews 21 come together; and in secret spake I nothing. Why askest thou me? ask them that have heard ?ne, what I spake unto them: behold, these 22 know the things which I said. And when he had said this, one of the officers standing by struck Jesus ^with his hand, saying, Answer- 23 est 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? 1. Or, cohort. 2. Or. military tribune, Gr. chiliarch. 3. Gr. synagoffue. 4. Or, with a rod. §126. Tried and Condemned by Caiaphas and the Sanhedrin. Residence of the High-priest Caiaphas. Before dawn on Friday. Matt. 26:57,59-68. Mark 14:53,55-65. Luke 22:54,63-65. 57 And they that 53 And they led 54 And they 24 .Tesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes. 59 had taken Je- sus led him a- way to the house o/Caiaphas the the high priest, where the scribes and the elders we re gathered to- gether. Now the 55 chief priests and the whole council sought false witness against Jesus, that they might put him seized and led away, brought into the him, him and him high John 18:24. Annas there- fore sent him bound unto Cai- aphas the high priest. priest's house. Now the chief priests and the whole council sought witnessagainst .Jesus to put him to death; and found it *Th(^ .^eiirixh trial comprised three stages, the preliminary examination by Annas (?12S), the informal trial bv the Sanhedrin, probably before dawn (^126), and the formal trial after dawn (iViS). With these are narrated two related matters, the denial by Peter ({127), and the suicide of Jndas(i>129). AND HIS CRUCIFIXION. 191 Matt. 26:57,59-68. 60 to death; and they found it not, thoug-h many false wit- nesses came. But afterward 61 came two, and said, This man said, I am able to destroy the 'temple of God, and to build it in three days. 62 And the high priest stood up, and said unto him, An- swerest thou nothing? what is it which these witness against thee? 63 But Jesus held his peace. And the high priest said unto him, I adjure thee by the living God, that thou tell us wheth- er thou be the Christ, the Son of God. 64 Jesus saith unto him, Thou hast Mark 14:53,55-65. Luke 22:54,63-65. 56 not. For many bare false wit- ness against him, and their witness agreed not together. 57 And there stood up cer- tain, and bare false witness against him, 58 saying. We heard him say, I will destroy this Hemple that is made with hands, and in three days I will build another made without 59 hands. And not even so did their witness agree togeth- 60 er. And the high priest stood up in the midst, and asked Jesus, saying, An- swerest thou nothing? what is it which these witness against thee? 61 But he held his peace, and answered no- thing. Again the high priest asked him, and saith unto him. Art thou the Christ, the Son of the Blessed? 62 And Jesus said, I am: 192 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 26:57,5&-68. Mark 14:53,55-65. Luke 22:54,63-65. said: neverthe- less I say unto you. Hence- forth ye shall see the Son of man sitting at the right hand of power, and coming on the clouds of hea- and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of 65 ven. Then the 63 heaven. And high priest the high priest rent his gar- rent ments, saying, clothes, He hath spok- saith, en blasphe- my: what fur- ther need have we of witness- es? behold, now 64 nesses? ye have heard the blasphemy: 66 what think ye? They answer- ed and said, He is 'worthy of death. his and 67 What further need have we of wit- Ye have heard the blasphe- my : what think ye? And they all con- demned him to be ^worthy Then 65 of death. And did they spit some began to in his face and buff et him : and some smote him 'with the palms of their 68 hands, saying. Prophesy unto us,thou Christ, who is he that struck thee? spit on him, and to cover his face, and to buffet him, and to say unto him,Prophesy: and the officers received him with *blow3 of their hands. 1. Or, mnctuary: as In chap. 23:35; 27:5. itrokcs of rods. 5. Gr. him. 63 And the men that held "Je- stis mocked him and beat 64 him. And they blind- folded him, and asked him, saying. Proph- esy: who is he that struck 65 thee? And many other things spake they against him, reviling him. 2. Gr. liable to. 3. Or, wUh rods. 4. Or, AND HIS CRUCIFIXION. 193 |127. Peter Thrice Denies His Lord. Court of the High-priest's residence, during^ the series of trials. Friday before and about dawn. Matt. 26:58,69-75. Mark 14:54, 66-72. Luke 22:54-62. 58 But Peter fol- 54 And Peter had 54 But Peter fol- lowed him afar followed him lowed afar off. oS, afar oS, unto the court of the high priest, and entered in, even within, into the court of the high priest; and eat with and he the officers, to was sitting see the end. with the offi- cers, and John 18:15-18, 25-27. 15 And Simon Peter followed Jesus,and so did another disci- ple. 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 was known un- to the high priest, went out and spake unto her that kept the door, and brought in Pe- 17 ter. The maid therefore that kept the door saith unto Pe- ter, Art thou also one of this man's disci- ples? He saith, 18 I am not. Now the 'servants and the officers were standing there, having made 'a fire of coals; for it was cold; and they were warming themselves:and Peter also was with them, 13 194 LAST WEEK OP OUR LORD'S MINISTRY, Matt. 26:58,69-75. Mark 14:54,66-72. Luke 22:54-62. 69 Now Peter was sitting without in the court: and a maid came un- to him, saying, Thou also wast with Jesus the Galilsean. 70 But he denied be- fore them all, saying, I know not what thou sayest. 71 And when he was gone out into the porch, an- other maid saw him, and saith unto them that were there, This man also was with Jesus the Nazarene. 72 And again he denied with an oath, I know not the man. 73 And after a little while they that stood by came and said to Peter, warming him- self in the 55 light of the fire. 66 And as Peter was beneath in the court, there cometh one of the maids of the 56 high priest; 67 and seeing Pe- ter warming himself, she looked upon him, and saith, Thou also wast with the Naz- arene, even Je- 68 sus. But he 57 denied, saying, 'I neither know, nor un- derstand what thou sayest: and he went out into the ^porch ; ^and the cock crew. 69 And the maid 58 And after a lit- And when they had kin- dled a fire in the midst of the court, and had sat down together, Pe- ter sat in the midst of them. And a certain 25 maid seeing him as he sat in the light of the fire, and looking sted- fastly upon him, said, This man also was with him. But he denied, say- ing. Woman, I know him not. John 18:15-18, 25-27. standing and warming him- self. Now Simon Pe- ter was stand- ing and warm- ing himself. They said therefore unto him. Art thou also one of his disciples? He denied and said, I am not. saw him, and began again to say to them that stood by, This is one of them. 70 But he again denied it. And after 59 a little while again they that stood by said to Peter, tie while an- other saw him, and said, Thou also art one of them. But Pe- ter said, Man, I am not. And 26 One of the after the space 'servants of the of about one hour another confidently af- firmed, saying, high priest, be- ing a kinsman of him whose ear Peter cut AND HIS CRUCIFIXION. 195 Matt. 26:58,69-75. Mark 14:54,66-72. Luke 22:54-62. Of a truth thou also art one of them; for thy speechbewraj'- 74 eth thee. Then began he to curse and to swear, I know not the man. Of a truth thou Of a truth this art one of them; man also was for thou art a with him: for 71 Galilaaan. But he is a Gali- 27 he began to 60 Isean. But Pe- ter said, Man, I know not what thou say- est. And imme- curse, and to swear, I know not this man of whom ye speak. And straight- 72 And straight way the crew. cock 75 And Pe- ter remember- ed the word which Jesus had said, Be- foi"e the cock crow, thou shalt deny me thrice.* And he went out, and wept bittei'ly. way the second time the cock crew. And Peter called to mind the word, how that Jesus said unto him. Before the cock crow twice, thou shalt deny me thrice. *And diately, while he yet spake, the cock crew. 61 And the Lord turned, and looked upon Peter. And Peter remem- bered the word of the Lord, how that he said unto him. Before the cock crow this day, thou shalt deny me when he 62 thrice. And he thought there- went out, and on, he wept. wept bitterly. John 18:15-18, 25-27. off, saith. Did not I see thee in the garden with him? Pe- ter therefore denied again: and straight- way the cock crew. 1. Or, I neither know, nor imderstand: thou, what sayest thou? 2. Gr. ancient authorities omit and the cock crew. 4. Or, And he began to eervants. 6. Qi. a fire of charcoal. forecourt. 3. Many weep. 5. Gr. bond- §128. After Dawn, Jesus is Formally Condemned by the San- hedrin, and led away to pilate. {Friday.) Matt. 27:1, 2. Mark 15:1. Luke 22:66-23:1. 1 Now when 1 And straight- 66 And as soon morning was way in the as it was day. John 18:28. *Each of the four Gospels records three denials; but the details differ considerably, aa must fore them in ii formal trial. Now John gives only the first of the three stages, Luke only the last, Matthew and Mark givethesecond slagefuUy, and the third in brief mention. If Peter's denials ran througH all threefand Luke says in ver. 59 that there was an hour be- tween 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 to- gether, 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 ar- range all the circumstances into a complete programme. 196 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:1, 2. come, all the chief priests and the elders of the people took counsel against Jesus to put him to death: and they bound him, and led him away, and delivered him up to Pi- late the gov- ernor. Mark 15:1. morning the chief priests with the eld- ers and scribes, and the whole council, held a consultation, and bound Je- sus, and car- ried him away, and delivered him up to Pi- late. Luke 22:66-23:1. the assembly of the elders of the people was gathered to- gether, both chief priests and scrit3S, and they led him away into their council, 67 saying. If thou art the Christ, tell us. But he said unto them, If I tell you, ye will not 68 believe: and if I ask you, ye will not an- 69 swer. But from hence- forth shall the Son of man be seated on the right hand of the power of 70 God. And they all said. Art thou then the Son of God? And he said unto them, 'Ye say that I am. 71 And they said, What further need have we of witness? for we ourselves have heard from his own mouth. 1 And the 28 whole com- pany of them rose up, and brought him before Pilate. John 18:28. They lead Je- sus therefore from Caiaphas into the 'pal- ace: and it was early; 1. Or, re aay It, htcauM I am. 2. Gr. ProBlorium. AND HIS CRUCIFIXION. 197 2129. 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 field him, when he saw that he was with the reward of his iniquity; condemned, repented himself, and falling headlong, he burst and brought back the thirty asunder in the midst, and all his pieces of silver to the chief 19 bowels gushed out. And it be- 4 priests and elders, saying, I have came known to all the dwellers at sinned in that I Ijetrayed Hnno- Jerusalem; insomuch that in their 5 cent blood. But they said. What language that field was called is that to us? see thou to it. And Akeldama, that is, The field of he cast down the pieces of silver blood.) into the sanctuary, and departed; and he went away and hanged 6 himself. And the chief priests took the pieces of silver, and said. It is not lawful to put them into the -treasury, since it is the 7 price of blood. And they took counsel, and bought with them the potter's field, to bury stran- 8 gers in. Wherefore that field was called, The field of blood, 9 uQto this day. Then was ful- filled that which was spoken 'by Jeremiah the prophet, saying, And *they took the thirty pieces of silver, the price of him that was priced, *whom certain of the 10 children of Israel did price; and *they gave them for the potter's field, as the Lord appointed me. 1. Many ancient authorities read righteous. 2, Gr. corbanas, that Is, aacred treasury. Com p. Mark 7: IL 3. Or, thr(mgh. i. Or, I took. 5. Or, whom tMy priced on the part of the sons of Israel. 6. Some ancient authoritiea read I gave. The Roman Trial, llSO-132. |130. Jesus Before Pilate the First* Time. Jerusalem. Friday, early morning. Matt. 27:11-14. Mark 15:2-5. Luke 23:2-5. John 18:28-38. 28 and they them- selves entered not into the •The Roman Trial also comprised three staKPs, (T) the first appearance before the Roman procurator Pilate (Jl^'i, <2) the appearance before Herod Antipas, the native ruler of Galilee appointed by the Romans (S131), and (3J the final appearance before Pilate (il32;. 198 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:11-14. Mark 15:2-5. Luke 23:2-5. 2 And they be- gan to accuse him, saying 11 Now Jesus stood before the governor: and the gov- ernor asked him, saying. Art thou the King of the 2 And Pilate asked him, Art thou the King John 18:28-38. "palace, that they might not be defiled, but might eat the 29 passover. Pi- late therefore went out unto them, and saith. What accusa- tion bring ye against this We found this 30 man? They man pervert- answered and ing our nation, and forbidding to give tribute to Caesar, and saying that he himself is KDhrist a king. 3 And Pilate asked him, say- ing, said unto him. If this man were not an evil-doer we should not have delivered him up unto thee. 31 Pilate there- fore said unto them, Take him yourselves, and judge him ac- cording to your law. The Jews said unto him. It is not lawful for us to put any man to 32 death: that the word of Jesus might be ful- filled, which he spake signify- ing by what manner of death he should die. 33 Pilate there- fore entered a- gain into the *palace, and called Jesus, and said unto him, Art thou the King of the Art thou the King of the AND HIS CRUCIFIXION. 199 Matt. 27:11-14. Jews? And Je- sus said unto him, Thou say- est. Mark 15:2-5. of the Jews? And he an- swering saith unto him, Thou sayest. Luke 23:2-5. Jews? And he answered him and said, Thou sayest. John 18:28-38. Jews? Jesus answered, Say- est thou this of thyself, or did others tell it thee concern- 35 ing me? Pilate answered, Am I a Jew? Thine own nation and the chief priests deliver- ed thee unto me: what hast 36 thou done? Je- sus 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 deliver- ed to the Jews: but now is my kingdom not from hence. 37 Pilate there- fore said unto him, Art thou a king then? Jesus answer- ed, •'Thou say- est 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? 200 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:11-14. Mark 15:2-5. 12 And when he was accused by the chief priests and eld- ers, he an- swered noth- 13 ing. Then saithPilate un- to him, near- est thou not how many things they witnessagainst 14 thee? And he gave him no answer, not even to one word: inso- much that the governor mar- velled greatly. And the chief priests accused him of many things. 4 And Pilate a- gain asked him, say- ing, Answerest thou nothing? behold how many things they accuse 5 thee of. But Jesus no more answered any- thing; inso- much that Pi- late marvelled. Luke 23:2-5. And Pilate said un- to the chief priests and the multitudes, I find no fault in in this man. 5 But they were the more ur- gent, saying, He stirreth up the peo- ple, teach- ing through- out all Judea, and beginning from Galilee even unto this place. John 18:28-38. And when he had said this, he went out again unto the Jews, and saith unto them, I find no crime in him. 1. Or. cwi anointed king. 2. Gr. Prcetorium. 4, Or, TTiou sayest It, because I am a king. 3. Or, offlcera: as In ver. 3, 12, 18, 22, §131. Jesus Before Herod Antipas thde Tetrarch. Jerusalem. Friday, early morning. Luke 23:6-12. 6 But when Pilate heard it, he asked whether the man were a Gali- 7 laean. And when he knew that he was of Herod's jurisdiction, he sent him unto Hei'od, who himself also was at Jerusalem in these days. AND HIS CRUCIFIXION. 201 Luke 23:6-12. 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 him;* 9 and he hoped to see some 'miracle done by him. And he questioned 10 him in many words; but he answered him nothing. And the chief 11 priests and the scribes stood, vehemently accusing him. And Herod with his soldiers set him at nought, and mocked him, and arrayingf 12 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. 1. Gr. sign. ?132. Brought Back to Pilate, Who Slowly and Reluctanti.y Consents That He Shall Be Crucified. Friday toward sunrise (John 19:14). Matt. 27:15-30. Mark 15:6-19. 15 Now at Hhe feast the gov- ernor was wont to release unto the multitude one prisoner, whom they 16 would. And they had then a notable pris- oner, called Barabbas. 6 Now at 'the feast he used to release unto them one pris- oner, whom they asked of 7 him. And there was one called Barab- bas, lying bound with them that had made insurrec- tion, men who in the insurrec- tion had com- mitted mur- 8 der. And the multitude went up and began to ask him to do as he was wont to do un- to them. Luke 23:13-25. John 18:39-19:16. 13 And Pilate called togeth- er the chief priests and the rulers and the 14 people, and •Comp. ?66. 202 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:15-30. Mark 15:6-19. Luke 2.']:1.3-25. John 18:39-19:16. said unto them, Ye brought unto me this man, as one that perverteth the people: and be- hold, 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, noth- ing worthy of death hath been done by him. 39 But ye have a custom, that I should release unto you one atthepassover: I will will ye there- thereforechas- fore that I re- tise him, and lease unto you release him'. the King of the Jews? 17 When therefore they were gathered 9 together, Pi- late said unto them. Whom will ye that I release unto you?Barabbas, or Jesus which is called 18 Christ? For he 10 knew that for envy they had delivered him 19 up. And while he was sitting on the judge- ment seat, his wife sent unto him, saying. Have thou no- thing to do with that righteous man: And 16 Pilate answer- ed them, say- ing. Will ye that I release unto you the King of the Jews? For he perceived that for envy the chief priests had delivered him up. AND HIS CRUCIFIXION. 20^ Matt. 27:15-30. Mark 15:6-19. Luke 23:13-25. John 18:39-19:16. for I have suf- fered many things this day in a dream because of him. 20 Now the chief 11 But the priests and the chief priests elders per suad- stirred up ed the multi- the multitude, tudes that they that he should should ask for rather release Barabbas, and Barabbas unto destroy Jesus. them. 21 But the gov- ernor answer- ed and said unto them, Whether of the twain will ye that I re- lease unto you? And they said, 18 But they cried 40 They cried Barabbas. out all togeth- out therefore er, saying, again, saying, Away with Not this man, this man, and but Barabbas. release unto us Now Barabbas 19 Barabbas: one was a robber, who for a cer- tain insurrec- tion made in the city, and for murder, was cast into prison, 19. Then Pilate therefore took Jesus, and scourged him. 2 And the sol- diers plaited a crown of thorns, and put it on his head, and arrayed him in a purple 3 garment; and they came unto him, and said. Hail, King of the Jews! and they struck 204 LAST WEEK OF OUR LORD'S MINISTRY, Pilate saith 12 unto them, What then shall I do unto Jesus which is called Christ? They all say. And Pilate 20 again answer- ed and said un- to them, What then shall I do unto whom Pilate spake unto them again, desiring to re- lease Jesus; him 21 but they shout- ye call ed, saying, Matt. 27:15-30. Mark 15:&-19. Luke 23:13-25. John 13:30-19:16. him Vith their 4 hands. And Pilate went out again, and saith unto them, Be- hold, 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 gar- 22 Pilate saith 12 And Pilate 20 And Pilate ment. And Pi- late saith unto them, Behold, 6 the man! When therefore the chief priests and the officers saw him, they cried out, say- ing, Crucify him, crucify him. Pilate 23 And late said unto the third time. saith untothem, Take him your- selves, and cru- cify him, for I find no crime 7 in him. The Jews answered him, W^e have a law, and by that law he ought to die, because he made himself the Son of 8 God. When Pilate there- fore heard this 9 saying, he was the more afraid; and he entered into the 'palace again, 10 and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Pilate therefore saith unto him, Speakest thou not unto me? knowest thou not that I have 'power to release thee, and have 'power to 11 crucify thee? Jesus answered him, Thou wouldest have no 'power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin. Let him crucified. be the King of 13 the Jews? And they cried out cify, again, Crucify 22 him. Cru- crucify And he And he said, Why, what evil hath he done? 14 him. And Pi- late said unto them, Why, what evil hath he done? But they cried out exceeding- ly, saying, Let him be cruci- fied. But they cried out exceeding- ly, Crucify him. said unto them the third time, Why,whatevil hath this man done? I have found no cause of death in him* I will therefore chas- tise him and release him. AND HIS CRUCIFIXION. 205 Matt. 27:15-30. Mark 15:6-19. Luke 23:13-25. John 18:39-19:16. 12 Upon this Pilate sought to release him: but the Jews cried out, saying, If thou release this man, thou art not Caesar's friend: every 13 one that maketh himself a king ^"speaketh against Caesar. When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgement seat at a place called The Pavement, but in 14 Hebrew, Gabbatha. Now it was the Preparation of the passover: it was about the sixth hour.* And he saith unto the Jews, Behold, your King! 23 But they were 15 They therefore instant with loud voices, asking that he might be crucified. And their voices prevailed. cried out, Away with him^ away with him, cru- cify him. Pi- late saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. 24 So when Pi- late saw that he prevailed nothing, but rather that a tumult was a- rising, he took water, and washed his hands before the multitude, saying, I am innocent ''of the blood of this righteous man: see ye to 25 it. And all the people answer- ed and said. His blood be on us, and on our children. 15 And Pilate, 24 And wishing to con- Pilate gave tent the multi- sentence that tude, what they ask- *It appears that John, who wrote in Asia Minor, long after the destruction of Jerusalem, makes the day begin at midnight, as the Greeics and Komans did. We seem compelled so to understand him in 20:19 (comp. Luke 24:29-391; and in no passage of his Gospel is that view unsuitable. Here then we understand that Pilaie 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 RS counted by the Jews (5133, Mark 15:25). 206 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:15-30. 26 Then released he un- to them Bar- abbas: but Je- sus he scourg- ed and deliver- ed to be cruci- fied. Mark 15:6-19. released unto them Bar- abbas, and de- livered Jesus, when he had scourged him, to be crucified. Luke 23:13-25. John 18:39-19:1& ed for should 25 be done. And he released him that for in- surrection and murder had been cast into prison, whom 16 Then therefore they asked for; he delivered but Jesus he him unto them delivered up to their will. to be crucified. 27 Then the sol- diers of the governor took Jesus into the ^palace, and gathered unto him the whole 28 "band. And they '^stripped him,andputon him a scarlet 29 robe. And they plaited a crown of thorns and put it upon his head, and a reed in his right hand; and they kneel- ed down before him, and mock- ed him, saying, Hail, King of 30 the Jews! And they spat upon him, and took the reed and smote him on the head. 16 And the sol- diers led him away within the court, which is the ^Prjetori- um; and they call together the whole 17 ^band. And they clothe him with pur- ple, and plait- ing a crown of thorns, they put it on him; 18 and they began to salute him, Hail, King of 19 the Jews! And they smote his head with a reed, and did spit upon him, and bow- ing their knees wor- shipped him. 1. Or, a feast. 2. Some ancient authorities read of this blood: see ye, etc. S. Gr. Prce- torium. See Marlt l.">:16. 4. Ov, cohort. 5. Some ancient authorities read clothed /lim. 6. Or, palace. 7. Many ancient authorities insert ver. 17 A^'ow; he mxist Tieeds reJcnue unto them at tlie feast one pi'isnner. Otliers add the same words after ver. 19. 8. Or, tcith nxfa. 0. Or, authority. 10. Or, oppuseth Ca:8ar. AND HIS CRUCIFIXION. 207 § 133. The Crucifixion. Outside of Jerusalem. Friday. (a) He is led out to Golgotha.* Matt. 27:31-34. 31 And when they had mocked him, they took off from him the robe, and put on him his garments, and led him awaj' to crucify him. 32 And as they came out, they found a man of Gyrene, Si- mon by name: him they 'com- pelled to go loith them, that he might bear his cross. Mark 15:20-23. 20 And when they had mocked him, they took off from him the purple, and put on him his garments. And they lead him out to crucify him. 21 And they 'compel one passing by, Si- mon of Gyrene, coming from the country, the father of Alexander and Rufus, to go with them, that he might bear his cross. Luke 23:26-33. John 19:16, 17. 16 They took Je- sus therefore; 17 and he went out bearing the cross for him- self, 26 And when they led him a- way, they laid hold upon one Simon of Gy- rene, coming from the coun- try, and laid on him the cross, to bear it after Jesus. 27 And there followed him a great multi- tude of the peo- ple, and of wo- men who be- wailed and la- mented him. 28 But Jesus turn- ing unto them said. Daugh- ters of Jerusa- lem, weep not for me, but weep for your- selves, and for your children. 29 For behold, the days are com- *Go1gotha Is the Aramaic word for 'skull,' and Calvary is the Latin word. The place cannot have been where the so-called "t^hurch 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 th>^ city walh, and southern face with holes In the rock, looks at a little distance much like a skull. This place fulfils all the conditions. 208 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:31-34. Mark 15:20-23. Luke 23:26-33. John 19:16,17. iug, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. 30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover 31 us. For if they do these things in the green tree, what shall be done in the dry? 32 And there were also two others, male- factors, led with him to be put to death. 33 And when they came un- to the place which is called 'The skull, 33 And when they were come un- to a place call- ed Golgotha, that is to say, The place of a 34 skull, they gave him wine to drink min- gled with gall: and when he had tasted it, he would not drink. 22 And they bring him unto the place Golgo- tha, which is, being interpre- ted, The place 23 of a skull. And they offered him wine min- gled with myrrh: but he received it not. unto the place called The place of a skull, which is called in He- brew Golgotha: 1. Gr. impressed. the same meaning. 2. Gr. impress. 3. According to the Latin, Calvary, which has AND HIS CRUCIFIXION. 209 (b) He is crucified. Many revile. His three sayings* during the first three hours. Matt. 27:35-44. Mark 15:24-32. Luke 23:33-43. John 19:18-27. 38 Then 25 And it was the third hour, and they cruci- 33 fied him. are 27 And there crucified with him two robbers, one on the right hand, and one on the left. with him they crucify two robbers; one on his right hand, and one 34 on his left'. 35 And when 24 t'hey had cru- cified him, they parted his garments among them, casting lots: 36 and they sat and watched him there. there they cru- cified him, and the malefac- tors,one on the right hand and the other on the left. "And Jesus said, Father,forgive them; for they know not what they do. And parting his garments a- mong them, they cast lots. 18 where they crucified him, and with him two others, on either side one, and Jesus in the midst. 23 The soldiers therefore, when And they cru- they had cruci- cify him, and And fied Jesus, took part his gar- parting his his garments, ments among garments a- and made four them, casting mong them, parts, to every lotsuponthem, they cast lots. soldier a part; what each and also the should take. 'coat: now the "coat was with- out seam, wov- en from the top throughout. 24 They said there- fore one to an- other. Let us not rend it, but cast lots for it, whose it shall be: that the scripturemight be fulfilled, which saith, They parted my gar- ments a- mongthem, And upon my vesture did they cast lots. These things therefore the •The apparent order of the three sayings is (1) Luke 23:34; (2) John 19:26,27; (3) Luke 23:43. 14 210 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:3&-44. Mark 15:24-32. Luke 23:33-43. John 19:18-27. soldiers did. 19 And Pilate wrote a title al- so, and put it on the cross. 37 And 26 And the super- 38 And there was And there wus they set up scription of his also a super- written, JESUS over his head accusation was scription over op nazareth, his accusation written over, him, THIS IS the king of written, THIS THE KING OF THE KING OF 20 THE JEWS.This IS JESUS THE THE JEWS. THE JEWS. title therefore KING OF THE read many of JEWS. the Jews: 'for the place where Jesus was cru- cified was nigh to the city: and it was written in Hebrew, and in Latin, and in 21 Greek. The chief priests of the Jews there- fore said to Pi- late, Write not, The King of the .Tews; but. that he said, I am King of 22 the Jews. Pi- late answered, What I have written I have 25 written. But there were standing by the cross of Jesus his mother, and his mother's 26 sister, Mary the ^v^fe of Clopas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, 27 he saith unto his mother, Woman, behold, thy son! Then saith he to the disciple, Behold, thy mother! And from that hour the disciple took her unto his own home. 39 And they that 29 And they that 35 And the peo- passed by rail- passed by rail- pie stood be- ed on him, wag- ed on him, holding;, ging their wagging their 40 heads, and say- heads, and say- ing, Thou that ing, Ha! thou destroyest the that destroyest 'temple, and the Hemple, buildest it and buildest it in three days, in three days, save thyself: if 30 save thyself, AND HIS CRUCIFIXION. 211 Matt. 27:35-44. thou art the Son of God, come down 31 from the cross. 41 In like manner also the chief priests mock- ing him, with the scribes and 42 elders,said, He saved others; ^himself he cannot save. He is the King 32 of Israel; let him now come down from the cross, and we will believe on 43 him. He trust- eth on God; let him deliver him now, if he desireth him: for he said, I am the Son of 44 God. And the robbers also that were cru- cified with him cast upon him the same re- proach. Mark 15:24-32. and come down from the cross. In like manner also the chief priests mock- ing him a- mong them- selves with the scribes said, He saved oth- ers; himself he cannot save. Let the Christ, the King of Is- rael, now come down from the cross, that we may see and believe. Luke 23:33-43. And the rulers also scoffed at him, saying, He saved others: let him save himself, if this is the Christ of God, his 36 chosen. And the soldiers also mocked him, coming to him, offering 37 him vinegar, and saying. If thou art the King of the Jews, save thy- self. And they that were crucified with him reproach- ed him. 39 And one of the malefac- tors which were hanged railed on him, saying, Art not thou the Christ? save thyself and us. 40 But the other answered, and rebuking him said, Dost thou not even fear God, seeing thou art in the same condem- 41 nation?And we indeed justly; 212 LAST WEEK OF OUR LORD'S MINISTRY, Luke 23:33-43. for we receive the due reward of our deeds: but this man hath done no- thing amiss. 42 And he said, Jesus, remem- ber me when thoucomest^n thy kingdom. 43 And he said unto him. Ver- ily I say unto thee, To-day shalt thou be with me in Paradise. 1. Or, aanetuary. 2. Or, can he not save himself 7 3. Many ancient authorities insert ver. 28 And the scripture was fulfilled, which saith. And he was reckoned unth transgrtsa- ors. See Luke 22:37. 4. Some ancient authorities omit And Jesus said. Father, for- give them; for they know not what they do. 5. Or. tunic. 6. Some ancient authorities read into thy kingdom. 7. Or, for the place of the city where Jesus wa* crucified icoB nigh ai hand. (c) Darkness for three hours. After four more sayings,* he expires. Strange events attending his death. Matt. 27:45-56. Mark 15:33-41. Luke 23:44-49. John 19:28-30. 45 Now from the 33 And when the 44 And it was sixth hour sixth hour was now about the there was come, there sixth hour,and darkness over was darkness a darkness all the Hand over the whole came over the until the ninth 'land until the whole 'land un- 46 hour. And a- ninth hour. til the ninth bout the ninth 34 And at the 45 hour, Hhe sun's hour Jesus ninth hour Je- light failing, cried with a sus cried with loud voice, say- a loud voice, ing Eli, Eli, Eloi, Eloi, la- lama sabach- ma sabachtha- thani? that is, ni? which is. My God, my being inter- God, 'why hast preted, My thou forsaken God, my God, me? *why hast thou forsaken me? •These came all close together, near the end. The probable order is (I) M»tt. *7:4e (Mark 15:34); (2) John 19:2»; (3) John ]n:30; (-1) Luke 2;t:4C. AND HIS CRUCIFIXION. 213 Matt. 27:45-56. Mark 15:33-41. 47 And some 35 And some of them that stood by, when they heard it, said, Behold, he calleth Elijah. Luke 23:44-49. John 19:28-30. of them that stood there, when they heard it, said, This man call- eth Elijah. 48 And straight- 36 way one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 And the rest said, Let be; let us see whetherElijah Cometh to save him.' And one ran, and filling a sponge full of vinegar, put it on a reed, and gave him to drink, saying. Let be; let us see whetherElijah Cometh to take him down. 60 And Je- 37 And 46 »And when Je- sus cried again Jesus uttered sus had cried with a loud a loud voice, with a loud voice, voice, he said. Father, into thy hands I commend my spirit; and having said this, and yielded up his and gave up he gave spirit. the ghost. up the ghost. 51 And behold, 38 And the veil 45 And the veil the veil of the of the Hemple of the Hemple Hemple was was rent in was rent in the rent in twain twain from the midst. 28 After this Je- sus, knowing that all things are now fin- ished, that the scrip- ture might be accomplish- ed, saith, I 27 thirst. There was set there a vessel full of vinegar: so they put a sponge full of the vin- egar upon hyssop, and brought it to his mouth. 30 When Jesus therefore had received the vinegar, he said. It is finished: and he bowed his head, and gave up hia spirit. 214 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:45-56. from the top to the bottom; and the earth did quake; and the rocks were 52 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 resurrec- tion they en- tered into the holy city and appeared unto 54 many. Now the centurion, and they that were with him watching Je- sus, when they saw the earth- quake, and the things that were done, feared exceed- ingly, saying, Truly this was 'the Son of 55 God. And many women were there be- holding from afar, which had followed Jesus from Galilee, minis- tering unto 56 him: among whom was Mary Magda- lene, and Mary the mother of James and Jo- ses, and the mother of the Markl5:3a-4L top to the bot- tom. Luke 23:44^9. 39 And when 47 the centurion, wbich stood by over against him, saw that he *so gave up the ghost, he said, Truly this man was 'the Son of God. 48 40 And there were also wo- men beholding from afar: among whom ^cel•e both 49 Mary Magda- lene, and Mary the mother of James the 'less and of Joses, and Salome: And when the cen- turion saw what was done, he glorified God, saying, Certainly this wasarighteous man. And all the multitudes that came to- gether to this sight, when they beheld the things that were done, returned smiting their breasts. And all his acquaint- ance, and the women that followed with him from Gal- ilee, stood afar AND HIS CRUCIFIXION. 215 Matt. 27:45-56. Mark 15:33^1. Luke 23:44^9. sona of Zebe- 41 who, when he off, seeing dee. was in Galilee, these things. followed him, and ministered unto him: and many other women which came up with him unto Jeru- salem. 1. Or, earth. 2. Or, why didst thou forsake met 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. 4. Or, sanctuary, b. Or, a son of Qod. 6. Many ancient authorities read, so cried out and gave up the ohost. 1. Qr. little. 6. Qt. the sun failing. 9. Or, And Jesus, crying with a loud voice, said. (d) Found to be dead, he is buried. A guard is set over the tomb. Matt. 27:57-66. Mark 15:42-47. Luke 23:50-66. John 19:31-42. 31 The Jews, therefore, be- cause 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 dciy), asked of Pi- late that their legs might be broken, and that they might be taken 32 away. The soldiers therefore came, and brake the legs of the first, 33 and of the other which was crucified with him: but when they came to Jeaus, and saw that he was dead already, they brake not his legs: 34 howbeit one of the soldiers with a spear pierced his side, and straighi- 35 way there came out blood and water. And he that hath seen hath borne witness, and his witness is true: and he knoweth that he saith 36 true, that ye also may believe. For these things came to pass, that the scripture might be fulfilled, A bone of him shall not be 'broken. 37 And again another scripture saith, They shall look on him whom they pierced. 57 And when 42 And when even was come, even was now come, because it was the Pre- paration, that IS, the day be- fore the sab- 50 43 bath, there came Joseph of there rich from thsea, Joseph, came a man Arima- named Arimathasa, a councillor of honourable es- tate. And behold, 38 a man named Joseph, who was a council- lor, a good man and a 51 righteous (he had not con- sented to their And after these things Joseph of Ari- mathaea, 216 LAST WEEK OF OUR LORD'S MINISTRY, Matt. 27:57-66. who al- so himself was Jesus' disciple: Mark 15:42-47. Luke 23:50-56. John 19:31-42. counsel and deed) , a man of Arimathaea, a city of the who also Jews, who was himself was looking for the looking for kingdom of the kingdom God: of God; 58 this man went to Pilate, and asked for the body of Jesus. and 52 this man he boldly went went to Pilate, Then Pilate commanded it to be given up. in unto Pilate, and asked for the body of Je- 44 sus. And Pi- late marvelled if he were al- ready dead: and calling un- to him the cen- turion, he ask- ed him wheth- er he 'had been any while dead. 45 And when he learned it of the centurion, he granted the corpse to Jo- sepn. and asked for the body of Je- sus. being a disciple of Je- sus, but secret- ly for fear of the Jews, asked of Pilate that he might take away the body of Jesus: 59 And Joseph 46 And he 53 And he took took the body, bought a linen it down, and and wrapped cloth, and tak- wrapped it in it in a clean ing him down, a linen cloth, linen cloth, wound him in the linen cloth. and Pilate gave him leave. He came therefore, and took awav 39 his body. And there came also Nicodemus, he who at the first came to him by night, bringing a ^mixture of myrrh and al- oes, about a hundred pound 40 weight. So they took the body of Jesus, and bound it in lin- en cloths with the spices, as AND HIS CRUCIFIXION. 217 Matt. 27:57-66. Mark 15:42-47. Luke 23:50-56. John 19:31-42. the custom of the Jews is to 41 bury. Now in the place where he was cruci- fied there was a garden; and in the garden a new tomb wherein was never man yet 60 and laid it in his own new tomb, which he had hewn outin the rock: and he rolled a great stone to the door of the tomb and de- parted. and laid him in a tomb which had been hewn out of a rock; and he rolled and laid him in a tomb that was hewn in stone, where never man had a stone against 54 yet lain. And 42 laid. There the door of the it was the day then because of tomb. of the Prepara- tion, and the sabbath ''drew on. 61 And 47 Mary Magda- lene was there, and the other Mary, sitting over against the sepulchre. the Jews' Prep- aration (for the tomb was nigh at hand) they laid Jesus. And Mary 55 Magdalene and Mary the mother of Joses beheld where he was laid. 56 62 And the wo- men, which had come with him out of Galilee, followed after, and beheld the tomb, and how his body was laid. And they re- turned, and prepared spices and ointments. And on the sabbath they rested according to the commandment. Now on the morrow, which is the day after the Preparation, the chief priests and the Phari- sees were gathered together un- 63 to Pilate, saying. Sir, we remember that that deceiver said, while he 64 was yet alive, After three days I rise again. Command therefore that the sepulchre be made sure until the third day, lest haply bis disci- ples come and steal him away, and say unto the people. He is risen 65 from the dead: and the last error will be worse than the first. Pilate said unto them, 'Ye have a guard: go your way, -make it as sure as ye 66 can. So they went, and made the sepulchre sure, sealing the stone, the guard being with them. 1. Or. take, a guai-d. 2. Gr. make it sure, as ye know. 3. Many ancient authorities read, weie already dead. 4, Gr. began to davm. 5. Or, anisJied. 6. Some ancient authorities read roU. 218 OUR lord's resurrection, PART YIII. OUR LORD'S RESURRECTION, APPEARANCES AND ASCEN- SION. Judea and Galilee. Forty days.* Probably Spring of A.D. 30 (or 29). gl34. Angels Announce to Certain Women that Jesus is Risen, AND Peter and John Enter the Empty Tomb. Golgotha. First day of the week, very early. Matt. 28:1-8. 1 Now late on the sabbath day, as it be- gan to dawn toward the first day of the week, came Mary Magda- lene and the other Mary to see the sepul- chre. 2 And be- hold, there was a great earth- quake; for an angel of the Lord descend- ed from heav- en, and came and rolled a- way the stone, and sat upon it. 3 His appear- ance was as lightning, and his raiment white as snow: 4 and for fear of Mark 16:1-8. 1 And when the sabbath was past, Mary Magda- lene, and Mary the mother of James, and Sa- lome, bought spices, that they might come and Br noint him. 2 And very early on the first day of the week they come to the tomb when the sun was risen. 3 And they were saying Luke 24:1-8. John 20:1-10. 1 But on the first day of the week, at early dawn,t they came unto the tomb,bringing the spices which they had prepared. 1 Now on the first day of the week cometh Mary Magda- lene early while it was yet dark, unto the tomb, *Of this period we see that he remained at or near Jerusalem for a week f J ITO). Then he prolj.iljly left ht once for (Galileo (Matt. UcCT; Mark lG:7i. In the month that followed we can- not lix the exact lime of the events that occurred in tiahlee tH-*0, 1-41 >, but just ut the end of the fo;ty days we liutl him again in Jerusalem ( J14'2-3 1. +•^0 he had already risen nt early dawn on the first day of the week. Hewas buried(§133d) Bliortlv bfforesunseton Friday, and atsuiisettliesabbath 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 Willi the seven times repeat' d slaiemcnt tliat he would or did rise "ou the third day ."which covUl 7uit piisxilih/ niea'i after 72 liours. The pnrnse 2 or 3 limes given, "after three days," naturally denoted for .Tews, as for () reeks and Konians. a whole central dav and any part of a first and third, thus au'nein^ with "on the third day." p:ven the "three days and three niglits" of Matt. I'2:4 I need not, according to known Jewish usage, mean more than we have described, ho these expressions can be reconciled with "on the third day," and with the tticts as recorded, while "on the third day" cannot mean after 72 hours. APPEARANCES AND ASCENSION. 219 Matt. 28:1-8. him the watch- ers did quake, and became as dead men. 5 And the angel an- swered and said unto the women, Fear not ye: for I know that ye seek Jesvis, which hath been crucified. 6 He is not here: for he is risen, even as he said. Come, see the place 'where the 7 Lord lay. And go quickly, and tell his disci- ples, He is ris- en from the dead; and lo, he goeth be- fore you into Galilee; there shall ye see him: lo, I have 8 told you. And they departed quickly from the tomb with fear and great J'oy, and ran to )ring his dis- ciples word. Mark 16:1-8. among them- selves, Who shall roll us away the stone from the door of the tomb? 4 and looking up they see that the stone is rolled back: for it was ex- ceeding great. 5 And entering into the tomb, they saw a young man sit- ting on the right side, ar- rayed in a white robe; and they were 6 amazed. And he saith unto them. Be not amazed: ye seek Jesus, the Nazarene, which hath been crucified: he is risen; he is not here: be- hold, the place where they 7 laid him I But go, tell his disciples and Peter, He go- eth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out, and fled from the tomb; for trembling and astonish- ment had come upon them ;and they said noth- ing to any one: for they were afraid. Luke 24:1-8. 2 And theyf ound the stone roll- ed away from 3 the tomb. And they entered in, and found not the body "of the Lord Jesus. 4 And it came to pass, while they wei^e perplex- ed thereabout, behold, two men stood by them in daz- zling apparel: 5 and as they were affright- ed, and 1x)wed down their faces to the earth, they said unto them, Why seek ye ^the living among 6 the dead? ^He is not here, but is risen: remember how he spake unto you when he was yet in Gal- 7 ilee, saying that the Son of man must be delivered ui? into the hands of sinful men, and be cruci- fied, and the third day rise 8 again. And they remem- bered his words. John 20:1-10. and seeth the stone taken away from the tomb. 220 OUR LORD'S RESURRECTION, John 20:1-10. 2 She runneth therefore, and Cometh to Si- mon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the tomb, and we 3 know not where they have laid him. Peter therefore went forth, and 4 the other disciple, and they went toward the tomb. And they ran both together; and the other disciple outran Peter, and came first to 5 the tomb; and stooping and looking in, he seeth the linen cloths lying; 6 yet entered he not in. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths 7 lying, and the napkin, that was upon his head, not lying with the 8 linen cloths, but rolled up in a place by itself. Then entered in there- fore the other disciple also, which came first to the tomb, and he saw, 9 and believed. For as yet they knew not the scripture, that he must 10 rise again from the dead. So the disciples went away again unto their own home. 1. Many ancient authorities read wTiere lie lay. 2. Some ancient autliorities omit of the Lord Jesiis. 3. Gr. Mm that liveth. 4. Some ancient authorities omit He is not t.erc, but is risen. Five appearances are given as occurring on the day of his reswiTection, ajwZ five subsequently during tlie forty days. § 135. The Risen Lord Appears to the Women*, and Sepa- rately TO Mary Magdalene. These Report TO THE Apostles. Jerusalem. First day of the week (Sunday). Matt. 28:9,10. Mark 16:9-11. Luke 21:9-11. John 20:11-18. [8 And they re- 11 But Mary was membered his standing with- 9 words] and re- out at the tomb turned ^from weeping: so, as the tomb, and .she wept, she told all these stooped and things to the looked into the eleven, and to 12 tomb; and she all the rest. beholdeth two 10 Now they were angels in white Mary Magda- sitting, one at lene, and Joan- the head, and na, and Mary one at the feet, the mother of where the body James: and of Jesus had •The five appearances on this day were (1) to Mary Magdalene (John and Mark); (2) to other women (Matthew); (3) to Simon Peter, ({137, Luke 24:34;; (4) to the two going to Emmaus ({ 137); (5) to ten apostles, and others (J 138). APPEARANCES AND ASCENSION. 221 Matt. 28:9,10. Mark 16:9-11 'Now he was risen early oo the first day of the week,- he ap- peared first to Mary Magda- lene, from whom he had cast out seven Mevils. Luke 24:9-11. the other wo- men with them told these things vmto the apostles. 11 And these when words appear- ed in their sight as idle talk; and they disbe- lieved them. John 20:11-18. 13 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. 14 When she had thus said, she turned her- self back, and beholdeth Je- sus standing, and knew not that it was Je- 15 sus. Jesus saith unto her, Wo- man, why weep- est 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 16 away. Jesus saith unto her, Mary, She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, *Mas- 17 ter. .Tesiif^, snith to her, *Touch me not; for I am not yet as- cended unto the Father: but go unto my breth- ren, and say to them, I ascend unto my Father 222 OUR lord's resurrection, Matt. 28:9,10. Mark 16:9-11. 10 She went and told them that had been with him, as they mourned and wept. .John 20:11-18. and your Fath- er, and my God and your God. 18 Mary Magda- lene Cometh and telleth the disciples, I have seen the Lord; and how that he had said these things untoher. 11 And they, when they heard that he was a- live, and had been seen of her, disbe- lieved. 9 And behold, Jesus met them, saying, All hail. And they came and took hold of his feet, and wor- shipped him. 10 Then saith Je- sus unto them, Pear not: go tell my breth- ren that they depart into Galilee, and there shall they see me. 1. The two oldest Greek manuscripts, and some other authorities, omit from ver. fi to the end. Some other authorities have a different ending to the Gospel. 2. Gr. demons. 3. Some ancient authorities omit /rom W;e tomb. 4. Or, Teacher. 5. Or, Tahe hold not on me. 'i 136. SOMK OF THE GUARD REPORT TO THE JEWISH RUL.ER9. 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 come 12 to pass. And when they were assembled with the elders, and had 13 taken counsel, they gave large money unto the soldiers, saying. Say ye, His disciples came by night, and stole him away while we slept. 14 And if this 'come to the governor's oars, wo will persuade him, and APPEARANCES AND ASCENSION. 223 Matt. 28:11-15. 15 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 con- tinueth until this day. 1. Or, came to a hearing 'before, the gommor. §137. Jesus Appears to Simon Peter, and to Two Disciples ON the Way to Emmaus. First day of the week, afternoon. Mark 16:12,13. Luke 24:13-35. I Cor. 15:5. 12 And after these 13 And behold, two of things he was mani- them were going fested in another that very day to a form unto two of village named Em- them, as they walked maus, which was on their way into three-score furlongs 13 the country. And 14 from Jerusalem. And they went away and they communed with told it unto the rest: each other of all neither believed they these things which them. 15 had happened. And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went 16 with them. But their eyes were holden 17 that they should not know him. And he said unto them, 'What communications are these that ye have one with another, as ye walk? And they stood still, looking sad, 18 And one of them, named Cleopas, answering said unto him, ''Dost thou alone sojourn in Jerusalem and not know the things which 19 are come to 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 people: 20 and how the chief priests and our rulers de- livered him up to be condemned to death, 21 and crucified him. But we hoped that it was he which should redeem Israel. Yea and be- side all this, it is now the third day since 22 these things came to pass. Moreover cer- tain women of our company amazed us, hav- 23 ing been early at the tomb; and when they found not his body, they came, saying, that they had also seen a vision of angels, which 24 said that he was alive. And certain of them 224 OUR lord's resurrection, Luke 24:13-35. I Cor. 15:5. that were with us went to the tomb, and found it even so as the women had said: but 25 him they saw not. And he said unto them, O foolish men, and slow of heart to believe 26 'in all that the prophets have spoken! Be- hoved it not the Christ to suffer these 27 things, and to enter into his glory? And be- ginning from Moses and from all the proph- ets, he interpreted to them in all the scrip- 28 tures the things concerning himself. And they drew nigh unto the village, whither they were going: and he made as though he 29 would go further. And they constrained him, saying, Abide with us: for it is toward evening, and the day is now far spent. And 30 he went in to abide with them. And it came to pass, when he had sat down with them to meat, he took the ^bread, and blessed 31 it, and brake, and gave to them. And their eyes wei-e opened, and they knew him; and 32 he vanished out of their sight. And they said one to another. Was not our heart burn- ing within us, while he spake to us in the way, while he opened to us the scriptures? 33 And they rose up that very hour, and return- ed to Jerusalem, and found the eleven gather- ed together, and them that were with them, 34 saying, The Lord is risen indeed, and hath 5 and that he 35 appeared to Simon. And they rehearsed the appeared to Cephas, things that hapjyened in the way, and how he was known of them in the breaking of the bread. 1. Gr. What words are these that ye exchange oii€ with another 7 2. Or, Dost thou sojourn alone in Jerusalem, and knowcst th*)u not the things. 3. Or, after. 4. Or, loaf. §138. He Appears to the Apostles (except Thomas), to the Two Returned From Emmaus, and Others, AND Gives a Commission. Jerusalem. First day of the week, evening. Mark 16:14. Luke 24:36-43. John 20:lf^25. 19 When therefore it was evening, on that day, the first day of the week, and when the doors were shut 14 And afterward ho 36 And as they spake where the disciples was manifested unto these things, ho him- wore, for fear of the the eleven them- self stood in the Jews, Jesus came and APPEARANCES AND ASCENSION. 225 Mark 16:14. selves as they sat at meat; and he up- braided them with their unbelief and hardness of heart, because they be- lieved not them which had seen him after he was risen. Luke 24:36-43. midst of them, 'and saith unto them, Peace be unto you. 37 But they were terri- fied and affrighted, and supposed that they beheld a spirit. John 20:19-25. stood in the midst, and saith unto them, Peace be unto you. 38 And he said unto them, Why are ye troubled? and where- fore |do reasonings arise in your heart? 20 And when he had said this, he shewed unto them his hands and his side. 39 See my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, as ye behold 40 me having. *And when he had said this, he shewed them his hands and 41 his feet. And while they still disbelieved for joy, and wonder- ed, he said unto them, Have ye here anything to eat? 42 And they gave him a piece of a broiled 43fish^ And he took it, and did eat before them. The dis- ciples therefore were glad, when they saw 21 the Lord. Jesus therefore said to them again, Peace be unto you: as 22 the Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them. Receive ye the *Holy 23 Ghost: whosesoever sins ye forgive, they are forgiven unto them; whosesoever sins ye retain, they are retained.* 24 But Thomas, one of the twelve, called 'Didymus, was not with them •Of oar Lord's final commissions to the apostles and others (Luke 24:33), this Is the first. See a second in i 141, and a third in 1 142. 15 226 OUR lord's resurrection, John 20:19-25. 25 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, 1. Some ancient authorities omit and saith unto them. Peace be unto you. 2. Some ancient authorities omit ver. 40. 3. Many ancient authorities add ana a Tumeycomb. 4. Or. Holy Spirit. 5. That Is, Twin. §139. He Appears Again to the Disciples, Including Thomas. Jerusalem. A week later than the resurrection. John 20:26-31. I Cor. 15:5. 26 And after eight days again his [and that he appeared to Cephas:] disciples were within, and Thom- then to the twelve; as with them. Jesus cometh, the doors being shut, and stood in the midst, and said. Peace be 27 unto you. Then saith he to Thomas, Reach hither thy fin- ger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but 28 believing. Thomas answered and said unto him, My Lord and 29 my God. Jesus saith unto him, Because thou hast seen me, Hhou 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 dis- ciples, which are not written in 31 this book: but these are written, that ye may believe that Jesus la the Christ, the Son of God; and that believing ye may have life in his name. 1. Or, Tiaat thou believedt 5140. He Appears to Seven Disciples Beside the Seia of Galilee. John 21. 1 After these things Jesus manifested himself again to the disciples 2 at the sea of Tiberias; and he manifested himself on this wise. There were together Simon Peter, and Thomas called 'Didymus, and Nathanael of Cana in Galilee, and the sons o/Zebedee, and two other 3 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 4 into the boat; and that night they took nothing. But when day was APPEARANCES AND ASCENSION. 227 John 21. now breaking, Jesus stood on the beach; howbeit the disciples knew 5 not that it was Jesus. Jesus therefore said unto them, Children, have 6 ye aug'ht to eat? They answered him, No. And he said unto them, Cast the net on the right side of the boat, and ye shall find. They cast therefoi'e, and now they were not able to draw i t for the multitude 7 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 coat about him (for he was naked), and cast himself into the 8 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 -a fire 10 of coals there, and ^fish laid thereon, and %read. Jesus saith unto 11 them. Bring of the fish which ye have now taken. Simon Peter therefore went *up, and drew the net to land, full of great fishes, a hundred and fifty and three: and for all there were so many, the net 12 was not rent. Jesus saith unto them, Come and bi-eak your fast. And none of the disciples durst inquire of him, Who art thou? knowing 13 that it was the Lord. Jesus comcth, and taketh the 'bread, and giveth 14 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 'John, *lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I 'love thee. He saith unto him, 16 Feed my lambs. He saith to him again a second time, Simon, son of 'John, 4ovest thou me? He saith unto him, Yea, Lord; thou knowest 17 that I 'love thee. Ho saith unto him, Tend my sheep. He saith un- to him the third time, Simon, son of 'John, "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, Peed my sheep. 18 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, 19 and carry thee whither thou wouldest not. Now this he spake, signi- fying by what manner of death ho should glorify God. And when he 20 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, "and what shall this man do? Jesus saith unto him, If I will 23 that he tarry till I come, what is that to thee? follow 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 ho tarry till I oome, 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 itaelf would not contain the books that should be written. L That Is, Twin. 2. Or. afire of charcoal. 3. Or. a fish. 4. Or, a loaf. 5. Or, aboard. 8. Or, loaf. 7. Gr. Joam:^. See ch. 1:42. 8, 9. Love in these places represents two dif- ferent Greek words. 10. Or. perceiuest. 11. Gr. and this man, what? 228 OUR lord's resurrection, § 141. He Meets Above Five Hundred* on an Appointed Mountain in Galilee, and Gives a Commission. Mark 16:15-18. I Cor. 15:6. 6 then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep: 15 And he said unto them, Go ye into all the world, and preach the gospel to the whole creation. Matt. 28:16-20. 16 But the eleven dis- ciples went into Gali- lee, unto the moun- tain where Jesus had 17 appointed them. And when they saw him, they worshipped him: but some doubted. 18 And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth. 19 Go ye therefore, and make disciples of all the nations, baptiz- ing them into the name of the Father and of the Son and of the Holy Ghost: 20 teaching them to ob- serve all things what- soever I commanded you: 16 He that believeth and is bap- tized shall be saved: but he that disbe- lieveth shall be con- 17 demned. And these signs shall follow them that believe: in my name shall they cast out Mevils; they shall speak with *new tongues; 18 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 meeting attended by so large a number as stated by Paul, was most probably that which Jesus hud appointed (Malt. 2.s:lfi, and ? IM), and it could be held on an appointed mountain without altractinc the attention of unbelievers. The Oommission In Mark may perhaps be reckoned the same as Matthew's here. A third Commission Ls given by Luke in ? M2. APPEARANCES AND ASCENSION. 229 Matt. 28:l&-20. Mark 16:15-18. the sick, and they shall recover, and lo, I am with you ^alway, even unto ''the end of the world. 1. Gr. aZl the days. 2. Or, the consummation of the age. ancient authorities omit new. 3. Gr. dem(ms. 4. Some 5142. He Appears to James; Then to All. the Apostles, and Gives Them a Commission. Luke 24:44-49. 44 And he said unto them. These are my words which I spake unto you, while I was yet with you, how that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, con- 45 cerning' me. Then opened he their mind, that they might understand 46 the scriptures; and he said unto them, Thus it is written, that the Christ should suffer, and rise again from the dead the third day; 47 and that repentance 'and remission of sins should be preached in his name unto all ^nations, beginning 48 from Jerusalem. Ye are witnesses of these 49 things. And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high. Jerusalem. Acts 1:3-8. 3 to whom he also ^shewed himself alive after his pas- sion by many proofs, appearing unto them by the space of forty days, and speaking the things concern- ing the kingdom of 4 God: and ^being as- sembled together with them he charg- ed them not to de- part from Jerusalem, but to wait for the promise of the Fath- er, which, said he, ye heard from me: 5 for John indeed bap- tized with water: but ye shall be baptized «with the Holy Ghost not many days hence. 6 They therefore, when they were come together, asked him, saying. Lord, dost thou at this time restore the kingdom to Israel? 7 And he said unto them, It is not for you to know times or seasons, which the Father hath *set I Cor. 15:7. Then he appeared to James; then to all the apostles. 230 OUR lord's resurrection, Acts 1:3-8. within his own au- 8 thority. But ye shall receive 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 utter- most part of the earth. 1, Some ancient authorities read nnfo. 2. Or, nations. e are witneeaes. 3. Gr. presented. 4. Or, eating with them. Beginning from JcnucUeim, 5. Or, in. 6. Or, appointed ?143. The Ascension. Between Jerusalem and Bethany. Mark 16:19,20. Luke 24:50-53. 50 And he led them out until they were over against Bethany, and he lifted up his hands, and blessed them. 51 And it came to pass, while he blessed them, he parted from them, ^and was carried up into heaven. 19 So then the Lord Jesus, after he had spoken unto them, was received up in- to heaven, and sat down at the right hand of God. Acts 1:9-12. 9 And when he had said these things, as they were looking, he was taken up; and a cloud received him out of their sight. 10 And while they were looking stedfastly into heaven as he went, behold two men stood by them in 11 white apparel; 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 APPEARANCES AND ASCENSION. 231 Mark 16:19,20. 20 And they went forth, and preached everywhere, the Lord working with them, and confirm- ing- the word by the signs that followed. Amen. Luke 24:50-53. 52 And they ^worshipped him, and returned to Je- rusalem with great 53 joy: and were con- tinually in the tem- ple, blessing Grod. Acts 1:!^-12. come in like manner as ye beheld him go- ing into heaven. 12 Then returned they unto Jerusalem. 1. Some ancient authorities omit and toas carried up into tiea/oen. authorities omit worshipped him, amd. 2. Some ancient EXPLANATORY NOTES ON POINTS OF SPECIAL DIFFICULTY IN THE HARMONY OP THE GOSPELS. BY A. T. KOBERTSON. In explaining- a difficulty, it is always to be remembered that even a possible explanation is sufficient to meet the objector. If several possible explanations are suggested, it becomes all the more unreason- able for one to contend that the discrepancy is irreconcilable. It is a work of supererogation to proceed to show that this or that explanation is the real solution of the problem. Sometimes, owing- to new light, this might be possible, but it is never necessary. And by reason of the meagre information we have on many points in the gospel narrative, it may always be impossible in various cases to present a solution satisfac- tory in every point. The harmonist has done his duty, if he can show a reasonable explanation of the problem before him. Let no one be upset by the numerous theories about such matters, nor be seized with a nervous anxiety to apply the square and rule to every expression of different witnesses about the life of Christ. They are all true, and simply present different views of the perfect and so many-sided Man. It is to be remembered also that there is as much prejudice against the supernatural element in the Gospels as there is in favor of the accuracy of the narratives. §1, c. The 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-ono 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 four- teen and divides them for us himself: "So all the generations from 232 NOTES ON SPECIAL POINTS. 233 Abrabam 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 deliber- ately 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, that of Jehoiakim. (II. Kings 8:24; I. Chron. 3:11; II. Chron. 22: 1, 11; 24:27; II. Kings 23:34; 24:6). But such omissions were very common in the Old Testament genealogies. See II. 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 some- thing 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 like- wise 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. (o) As early as Julius Africanus it was suggested that the two lines 234 HARMONY OP THE GOSPELS. had united iu a.ccordance with the law of Levirato marriage. By thij theory, Heli and Jacob being stepbrothers, Jacob married Heli's widow and was the real father of Jusui li. Thus both genealogies would be the descent of Joseph, one the real, the other the legal. This theory is ably advocated by McClellan, p. 416ff., and Waddy, p. xvii. It is argued that Jeclioniah's childi'en were born in captivity and so, being slaves, lost both his royal dignity and his legal ;jtatus. 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 Josej^h'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 sucli writers as Mill, Alford, "Wordsworth, EUicott, Westcott, Fairbairn. 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 faii'ly probable that the Shealtiel and Zerubbabel of Matthew and Luke ai-e 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 oE more or less weight can be adduced for this hypothesis. (1) The most natural meaning of "begat" iu 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 enroll- ment 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 out- side of the genealogical series properly so-called." — Godet. This would seem to indicate that Josejjh belonged to the parenthesis, "as was sup- posed." 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 NOTES ON SPECIAL POINTS. 235 that no one would think he was the sou of Joseph. Jesus would thus be Hell'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 kgal 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 men- tioned in this list. The genealogy goes back to her father either by skipping her as suggested above and making son mean the grandson of Hell, 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, Clark. § 7. 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 preci- sion. They do, however, agree in marking pretty clearly a narrow limit for this notable occurrence. 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 de- termined 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, accord- ing to Jewish computation, at the age of seventy" (Andrews). Herod. 236 HARMONY OF THE GOSPELS. died shortly before the Passover of T50, then, according to the eclipse and the length of his reign. Caspari contends for Jan. 24, 753, as the date of Herod's death, because there was a total eclipse of the moon Jan. 10. So he puts his death fourteen days later. Mr. Page {New Light from Old Edijises) 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 conjunc- tion 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 con- junction 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 Diet.), has shown that those "planets could never have appeared as one star, for they never approached each other within double the apparent diameter of NOTES ON SPECIAL POINTS. 237 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 Dalmatae. 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 seclu- sion in the fifteenth year of the reign of Tiberius. Augustus died August 29, 767. Adding fifteen years to this, the fifteenth year of Tibe- rius 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, how- ever, the Roman histories come to our help. Tacitus, Ann. 1,3: "Tiberius is adopted by Augustus as his son, and colleague in empire.''^ Veil. 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 238 HARMONY OP THE GOSPELS. John was born in the early part of the spring, Jesu« 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, Meyer, Wieseler, Alford, Ellicott, Wordsworth, etc. Origen refers it to the beginning of a new life, by the second birth of baptism, after his spiritualizing fashion. The Author- ized 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 pref- erable 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 reason- able to give the words the meaning that he was just about thirty, a few months under or over. So Edersheim, Meyer, Alford, Tischendorf, DeWette, Norton. 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 a» 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 expres- sion 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 bo 748. So Robinson. But this does not quite agree with the other notes of time we have. Many modern harmonists count the asclial theory finds only three Passovers in the life of Christ. Hence the public work of Jesus would be from two to two and a 244 HARMONY OF THE GOSPELS. half years in length. So Wieseler, Godet, Caspar!, Tischendorf, Stier, Ellicott, Farrar, etc. 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 min- istry 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. So Robinson, Andrews, McClellan, Clark, Broadus, Waddy, Smith's B. D. It would be certain that the Saviour's public life lasted about three years and a half, if it was admit- ted 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. § 41. The Four Lists of the Twelve Apostles. It is interesting to compare the four lists of Jesus' chosen apoetles as given by Matthew, Mark, Luke, and Acts. Matthew 10:2f. 1. Simon Peter. 2. Andrew. 3. James. 4. John. 5. Philip. 6. Bartholomew. 7. Thomas. 8. Matthew. 9. James the son of Alpheus. 10. Thaddeus. 11. Simon the Ca- nanaean. 12. Judas Iscariot. Mark 3:16f. Simon Peter. James. John. Andrew. Philip. Bartholomew. Matthew. Thomas. James the son of Alpheus. Thaddeus. Simon the Ca- nanaean. Judas Iscariot. Luke 6:14f. Simon Peter. Andrew. James. John. Philip. Bartholomew. Matthew. Thomas. James the son of Alpheus. Simon the Zeal- ot. Judas the broth- er of James. Judas Iscariot. Acts l:13f. Simon Peter. James. John. Andrew. Philip. Thomas. Bartholomew. Matthew. James the pon of Alpheus. Simon the Zeal- ot. Judas the broth- er of James. Let us examine the names here given. (1) The lists are given some time after the selection was made, and hence may represent a later grouping according to later developmenta in this inner circle. NOTES ON SPECIAL POINTS. 245 (2) One mark of an apostle was that he shovild have been with tlie Lord from the baptism of John until the day that he was received up (Acts l:21f). Perhaps no great stress is to be laid on any exact time here, pro- vided 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 l:43f). Later Matthew hears the call of the Saviour, too (Matt. 9:9; Mark 2:13f). 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 aposta.'fy 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 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 prece- dence that existed among them. (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 246 HARMONY OF THE GOSPELS. "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 Gos- pel and Acts gives Judas the brother of James. It was a very common circumstance for one to have two names. Ijebbeus, 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 Canancean, while Luke in the Gospel and Acts speaks of him as Simon the Zealot. But ''Zealof is simply a translation into Greek of the Aramaic "Canansean.'* 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 like- wise had another name, Levi, and Thomas was also called Didymus, which was a Greek translation of Thomas, meaning "twin." ?42. 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. So Greswell, Anger, Patritius, Clark. 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 pre- cedes 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 alTairs, 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. If it is necessary that "plain" here shall mean a place away from NOTES ON SPECIAL POINTS. 247 a mountain, down in a valley, this would seem to refer to a dilTerent 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 inGtructcd 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 arrange- ment 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 Jeru- salem and Judca 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 aston- ished 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 omis- sion of Galilee, Decapolis, and beyond Jordan. Great multitudes from the same general regions are alluded to as being present. 248 HARMONY OF THE GOSPELS. (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 re- peated 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 gonorally 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 I'emark upon minor variations of lan- guage, since the gospels manifestly aim to give the sense of what the Saviour said and not the verbatim words. They make no mistakes, for they quote freely, yet correctly. In each case they are incorporated into the narrative in hand. 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. (6) 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 dis- ciples, 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 dis- course in Matthew was before the appointment of the Twelve. This theory has had no great following. 3. Wioseler 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 NOTES ON SPECIAL, POINTS. 249 used by Mattliow. 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 gi-oup- ing of the miracles in chapters 8 and 9 is not parallel, since there Mat- thew does not state that thej' 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. 4. Both Matthew and Luke give substantially similar accounts of the same discourse. So Robinson, Tischendorf, Tholuck, Lewin, Words- worth, Andrews, Broadus, McClellan, and most modern writers. 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 alwaj's 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 objec- tions 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. Eence 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. § 75. The Combination of Luke and John. We now have to deal with the most perplexing question in harmo- nistic 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 presenta- tion 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 chrono- logical. Hence many of the incidents, here recorded as apparently be- longing 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 250 HARMONY OF THE GOSPELS. 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 demo- niac (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. (&) 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 tlie last jour- ney of the Saviour to Jerusalem. So Andrews, Greswell, Lewin, Mc- Clellan, who all refer it to the last journey to the Passover. Others prefer to understand it as meaning the journey to the Feast of the Tabernacles or Dedication. Some would combine this idea with the un- chronological plan noticed above. In favor of this journey being con- tinuous and the last one to Jerusalem, the following arguments are ad- duced: (a) The language of Luke 9:51, "when the days were being com- pleted 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 Wiescler'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 cai'eer. But what does the vague expression, "the days wei-e 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 be- NOTES ON SPECIAL POINTS. 251 fore 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 Mc- Clellan 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 thi-ee journeys, — the Feast of Tabernacles (John 7:2ff), the journey to Bethany at the raising of Lazarus (John ll:17f), 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 fol- lowed by Ellicott, Tischendorf, Clark, Broadus. 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 Pass- over (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 nec- essarily, 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 bis narrative at 11:54. Various points in the six months have been suggested as the point when the re- 252 HARMONY OF THE GOSPELS. turn 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 coun- try who were in the habit of going to the Passover through Perea, to avoid passing through Samaria. This supposition is not improbable, as Rob- inson 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 re- turn 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. (6) One other point needs to be considered. The theory we hold makes the journey in Luke 9:51 identical with the one in John 7:3-10, viz., to Tabernacles. Many hold such identity to be impossible. So Andrews, Meyer, Godet, Greswell, Farrar, McClellan, etc. 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 befoi-e 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:lff) 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. So substantially Ellicott, Robinson, Wieseler, Gardiner, Caspari, Edersheim, etc. 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 har- monious 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 bo claimed in regard to the question. NOTES ON SPECIAL POINTS. 253 §118. 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 Evangel- ists. 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 ad- vance 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 gi-eat 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 Pass- over on the ground that Jesus had eaten it the night before hia cruci- fixion. 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 applica- tion 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 argu- ments 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, Matthew, Mark, 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 Pass- over 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 Ls used in the general sense of the feast of unleavened bread, as Luke explains. The feast of unleavened bread followed the Passover meal, 254 HARMONY OF THE GOSPELS. "beginuing^ the next morning and lasting a week. But the one term was used to include the other. The Passover was expanded to mean the en- tire 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 mat- ter, 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 pro- ceeded 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. 17:12f). (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 ho ate it with his dis- ciples. 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 (Lukn 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 diflferent 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 Synop- tists, 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 orthodox or semi-orthodox writers, such as Ellicott, Westcott, Alford, Godet, Farrar, Grcswell, Meyer, Bleek, Weiss. Some of these evidently do so because they hold that the Paschal controversy in Asia Minor arose from this sux>posed conflict of .John with the Synoptists, and that this shows John's Gospel to have been in existence when that controversy began. But as many able men hold that John and the Synoptists are in perfect harmony NOTES ON SPECIAL POINTS. 255 on the question. So Wieseler, Robinson, Andrews, McClellan, Tho- luck, Clark, Broadus, Edersheim, etc. Andrews, Robinson, and Mc- Clellan have elaborate and convincing- discussions of the whole subject. 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. Let us examine them. (a) John 13:lf., "Now before the feast of the Passover, Jesus knowinsf, 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 genei*al 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 interpre- tation 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. Ob- serve also the text adopted in the Revised Version in verse 2, not "sup- per being ended," but "during supper." With this reading agree the other references in 13:3, "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 re- clined 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 jslace 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 whol? of the feast, of which the supper was a 256 HARMONY OF THE GOSPELS. 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 re- mark 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 docs 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 Chris- tians. And this very expi-ession is used in II. 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 Pass- over," to mean in this instance also the celebration of the Passover festi- val. 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, moreovei-, since this remark was made early in the morning, how could that affect the eating of the supper in the even- ing? 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 ^'istival had begun, this would be true, for they would wish to participate Sa the offerings of that day. So this NOTES ON SPECIAL POINTS. 257 passage likewise becomes an argument in favor of agreement with the Synoptists. (cZ) 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 Sab- bath 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, t. 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." Prom 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 en- tirely 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 contra- diction 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. 17 258 HARMONY OF THE GOSPELS. § 132. 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 beg'an 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 vei'nal 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. Various writers have held this position, such as Beza, Bengel, Alford, Robinson (given up by Riddle), Olshausen, (Parrar). 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. 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 Hof raann. 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 Pass- over 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 NOTES ON SPECIAL POINTS. 259 tha 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. So Hengstenberg, Krafft, Ellicott, Campbell. 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 begin- ning 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 be- tween 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 remain- ing 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.; 4:6f. 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. 260 HARMONY OF THE GOSPELS. (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 dis ciples 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. So substantially Greswell, McClellan, Ebrard, Tischendorf, Tholuck, Wieseler, Broadus, Gardiner, Clark, Andrews (new edition), and others. Prof. W. M. Ramsay, in The Expositor for March, 1893, 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 mar- tyrdom of Polycarp and Pronius, usually relied on to prove that in Asia Minor the hours were counted from midnight, took place in the after- noon, instead of the morning, the usual time. Hence the eighth and tenth hours respectively would be 2 P.M. and 4 P.M. But his arguments are not sufficient to set aside the established custom in such cases. He claims, moreover, that the Roman civil day was just a day and was not divided into hours. But this is mere assertion, and would besides be an anomaly. How else could divisions of time be marked in the civil day? § 134. The Time op 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. NOTES ON SPECIAL POINTS. 261 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. Sceptics make objection 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. So Robinson, Ellicott, Clark. Robinson gives sev- eral 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 Sab- bath 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 contradic- tion to the other Evangelists. Some have taken the position that Jesus 262! HARMONY OF THE GOSPELS. 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 it is so translated by several English transla- tors such as Newcome, Sharpe, Wakefield, Norton, etc. But it is ex- tremely doubtful whether the Greek will permit such a rendering. So it seems that we must choose between the two following explanations. (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. Late in 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 night- fall 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, McClel- lan 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 simset, but the reverse. Besides, Matthew expressly NOTES ON SPECIAL POINTS. 263 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, accord- ing to popular reckoning prevailing in the Saviour's time. 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 at least, but hardly so satisfactory as the view of McClellan above. 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. 2 134. 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. There are three sets of expressions used about the matter, besides the express statements of the Gospels about the days of the crucifixion and resurrec- tion. Let us examine these lines of evidence. 1. Luke settles the matter pointedly by mentioning all the time be- tween the crucifixion and the resurrection (Luke 2.3:50-24:3). 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 264 HARMONY OF THE GOSPELS. 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. (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 hap- pens that this term "third day" is applied seven times to the resurrection of Christ (Matt. 16:21; Matt. 17:23; Matt. 20:19; Luke 27: 7,21,46; I. Cor. 15:4). These numerous passages of Scripture, both prophecy and state- ment of history, agree with the record of the fact that Jesus did rise on the third day. (Lu. 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 expression 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 9:31 with Matt. 16:21, Luke 9:22 with Mark lu:34.) On the third day cannot mean three whole days, while after three days can be used as meaning parts of the first and third days. id) 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 Been 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 ex- pression, 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. APPENDIX A. ANALYSIS OF THE GOSPELS BY DR. BROADUS. These Analyses are made chiefly according to external relations of place and time, with a view to studies in Gospel Harmony, and are brief, so as to be easily committed to memory. An Analysis according to the development of characteristic ideas would be quite different. GOSPEL OF MATTHEW. I. Birth and infancy of Christ. I., IL II. Circumstances preparatory to his public ministry. III. — IV., 11. III. Ministry in Galilee. IV., 12— XVIII. 1. Teaching about Galilee, call of certain disciples, general men- tion of miracles. IV., 12 — end. 2. Sermon on the Mount. V. — VII. 3. Series of Miracles. VIII., IX. 4. Mission of the Twelve. X. 5. Message from John, etc. XL 6. Opposition (Sabbath, Beelzebub, kindred). XII. 7. Series of Parables. XIII. 8. Withdrawals (Across the lake, Tyre and Sidon, Decapolis, Csesarea Philippi, — Transfiguration), and final teachings in Galilee. XIV.— XVIII. IV. Journeying to Jerusalem. XIX., XX. V. Triumphal entry, teaching in the temple, discourse on the Mount of Olives. XXL— XXV. VL Passion. XXVI., XXVII. VII. Resurrection and appearances. XXVIII. Leading Peculiarities. (1) Designed especially for Jewish readers, to prove that Jesus of Nazareth is the Messiah, and to gis^e correct ideas of the Messianic reign— hence many allusions to Old Test, prophecies as fulfilled (quotations from O. T., Mt. about 41, Mr. 21, Lu. 22, Jo. 16)— and to kingdom (or reign) of heaven — genealogy begins with Abraham. (2) Consists very largely of Discourses. 265 266 HARMONY OF THE GOSPELS. (3) In narrating events, often speaks generally, without descending to particulars — often arranges topically, rather than chronologically (particularly from 4:12 to end of chap. 13) — "not merely a history, but a historical argument." (Alexander.) (4) Style simple, without remarkable peculiarities — frequent use of '=then." Illustration of the Peculiarities. Ck>iup. Westcott's Introduction to the Study of the Gospels; Gregory, "Why Four Gospels?" etc. (1) Mt. alone has the phrase, " gospel of the kingdom," and Christ speaking of him- self as "king" (2.5:34). He has "kingdom of heaven" 82 times, the other Gos- pels saying only "kingdom of God." He has " Father in heaven " 15 times, Mr. 2, Lu. 0. He calls Jerusalem "the holy city" 3 times, the others never. He himself makes 10 quotations from Old Test., Mr. 1. He alone mentions the Magi coming to do homage to the /ci/iff of the Jews. The parables in Mt. all refer to the Messianic reign, in its beginning, spread, or consummation, while most of them in Lu. apply only to individuals. Tlie Sermon on the Mount is for Lu. only one of many discourses, while in Mt. it is the great discourse, introduced as early as possible, and reported at length— showing the true nature of the Messianic reign, and the relation of Christ's teaching to the moral law, and to current Jewish opinions and practices. Mt. gives no explanations of Jewish customs, like Mr. 7:2—5, or of the topography of Judea, like Lu. 2:4—13, or of the enmity of the Jews to the Samaritans, like Jo. 4:4, 10 GOSPEL OF MARK. Analysis. I. Circumstances preparatory to the public ministry. I., 1 — 13. II. Ministry in Galilee. I., 14— IX. 1. Preaching, call of certain disciples, various miracles. I., 14 — end. 2. Opposition encountered (charge of forgiving sins — of keeping company with sinners — Sabbath, Beelzebub and kindred). II., III. 3. Parables (3). IV. 4. Various miracles, and mission of the Twelve. V. — VI, 13. 5. Withdrawals, viz. : Across the lake — Tyre and Sidon — Decap- olis, Csesarea Philippi (Transfiguration). VI., 14 — IX. III. Journeying to Jerusalem. X. IV. Triumphal entry, teaching in the temple, and discourse on the Mount of Olives. XI.— XIII. V. Passion. XIV., XV. VI. Resurrection, three appearances, ascension. XVI. APPENDIX A. 267 Leading Peculiarities. (1) Shortest, Mt. 63 pages (Rev. Test.), Mr. 39, Lu. 66, Jo. 49. (2) Designed especially for Gentiles. (3) Gives our Lord's actions more than his sayings, (e. g. nearly as many miracles as Mt. or Lu., but only four parables). (4) Contains only some twenty-three verses of matter wholly wanting in Mt. and Lu. — but gives a multitude of minute, and often vivid, details. Thus thoroughly independent. (5) Chronological, almost uniformly. (6) Style animated and pictorial — somewhat numerous Latin words — Aramaic words used by Jesus — favorite expressions, as straightway (immediately, etc.). Illustration of Peculiarities. (1) Take care not to judge of the comparative length by the number of chapters. (2) Explanations given that were quite unnecessary for Jews 7:1-4; 13:3; 14:1,12; 15 :42. The word "law" does not occur. (8) Notice at the beginning how rapidly he comes to the active ministry of our Lord, how promptly he brings us into the midst of miracles and opposition. The fourth parable is in 12 :1 ff. (4) The principal matters given by Mr. alone are in 3 :20 f . ; 4 :26— 29 ; 7 :ol— 7 ; 8 :22— 26 : 14:51f. (5) Vivid details in 1:13,15,20,35; 2:27; 3:5; 4:37f. ; 5:5,13: 6:3,20,21,23—5,33,40,48; 7:31; 9:14,16,21-29,39; 10:46,50; 11:17,24; 12:41f.; 13:3,32; 14:3,30,37; 15:21,24. Repeated descriptions of our Lord's looks and feelings (in Mr. alone) 3 :5,34 ; 5 :32 ; 6 :6 ; 7 :34 ; 10 :21,23 ; 11 :11, etc. Notice how often he uses the Greek imperfect tense where Mt. and Lu. have the aorist. After the fall of Peter the vivid touches are rare GOSPEL OF LUKE. I. Birth and childhood of John the Baptist, and of Jesus. I., II. II. Events preparatory to public ministry. III. — IV., 13. III. Ministry in Galilee. IV., 14— IX., 50. 1. Nazareth, Capernaum, teaching about Galilee, disciples. IV., 14— v., 16. 2. Opposition (forgiving sins, companying with sinners. Sabbath) . v., 17— VI., 11. 3. Choice of the Twelve, and Sermon on the Mount. VI., 12 — end. 4. Teaching and miracles — message from John — the sower — other miracles. VII., VIII. 5. Mission of the Twelve — withdrawals (Across the lake, Csesarea Philippi, and Transfiguration). IX., 1 — 50. 268 HARMONY OP THE GOSPELS. IV. Teaching after leaving Galilee, up to Triumphal entry. IX., 51^ XIX., 27. 1. On his way to Feast of Tabernacles. IX., 51 — end. 2. Between Tabernacles and Dedication. X. — XIII., 10. 3. Between Dedication and raising of Lazarus. XIII. , 11 — XVII., 10. 4. Final journey to Jerusalem (cf. Mt. and Mr.) XVII., 11 — XIX., 27. V. Triumphal entry, teaching in the temple, discourse on the Mount of Olives. XXL, 28— XXI. VI. Passion. XXIL, XXIII. VII. Resurrection, appearances, ascension. XXIV. Leading Peculiarities. (1) Longest of the Gospels — contains much matter that is peculiar to him, particularly in Div. I. and IV. (2) Written for all, whether Jews or Gentiles — genealogy going back to Adam — dates referred to reigns of Emperors. (3) Of special topics, frequent allusion to our Lord's praying — Christ, the perfect man, and the Saviour of all men. (4) Not long discourses, but great number of conversations, parables, etc. (5) Style less Hebraistic (except in ch. I., II.), and more elaborate, than the others — style of an educated man (physician). Synopsis of Mt., Mr. and Lu. Birth and Infancy Circumstances preparatory to public ministry Ministry in Galilee Last six months of public ministry. . . Triumphal Entry, and teachings at Je- r asalem Passion Besnrrection, appearances, etc MATTHEW. 1 and 2 3-4:11 4:12 to 18 19 and 20 21 to 25 26 and 27 28 1 :1— 13 1 :14 to 9 10 11 to 13 14 and 15 16 lAIKE. 1 and 2 3-4:13 4:14 to 9:50 9:51 to 19:27 19:28 to 21 22 and 23 24 OOMP. JOHN. (6:1—21) (7 to 11) (12:1—16) (18 and 19) (20 and 21) APPENDIX A. 269 GOSPEL OF JOHN. I. General introduction. I., 1 — 18. II. Early labors of our Lord. I., 19 — IV. Testimony of John, and first call of certain disciples — marriage at Cana — first Passover (Nicodemus), and labors in Judea — journey by Sychar to Galilee. III. Discourses to the Jews on his character and mission, with the con- nected events. V. — XII. 1. Man at the pool of Bethesda, and discourse. V. 2. Feeding the five thousand, and discourse on the bread of life. VI. 3. Feast of Tabernacles, and teachings then and soon after. VII.— X., 21. 4. Feast of Dedication — asked whether he is Messiah — retires to Perea. X., 22 — end. 5. Raises Lazarus, and retires again to Ephraim. XI. 6. Arrival at Bethany, triumphal entry, application of the Greeks and discourse. XII. IV. Paschal Supper and farewell discourse. XIII. — XVII. V. Passion. XVIII., XIX. VI. Resurrection and various appearances. XX., XXI. Leading Peculiarities. (1) Designed to correct errors prevalent towards the close of the first century, by bringing out a class of Christ's teachings not pre- viously so much insisted on. (Luthardt.) E. g. (1) True nature of Christ, as the Eternal Word. (2) Testimony of John the Bap- tist to Jesus. (3) Minute details concerning death and resurrection of Jesus, many questions having arisen as to the reality of these. (4) Fact that Christ's death was voluntary, and that it constitutes his true glorification. (5) Authority of Apostolic teachings estab- lished by account of the Comforter. (2) Contains nothing that is found in the others, except feeding the five thousand, the triumphal entry, the supper at Bethany, and some details of the Passion and Resurrection. (3) Though chiefly occupied with discourses, gives several singularly beautiful narratives, chap. 1, 2, 4, 11, 21. (4) Mentions the feasts which mark the duration of our Lord's min- istry (especially four Passovers, including 5:1). 270 HARMONY OF THE GOSPELS. (5) Style — short sentences — frequently states an idea first positively, then neg-atively — "verily, verily" — certain terms frequently re- curring, as light and darkness, the truth and falsehood, love, the world, eternal life (similarly in Epistles of John). Illustration of the Peculiarities. (2) Matters given by John alone : Division 11 throughout ; division III, 1, 3. 4, 6 (in 6, application of the Greeks); division IV., f eet- washing ; most of the facts re- corded in divisions V and VI. (3) John gives no parables, but several expanded metaphors that approach the para- ble, as the good shepherd, the true vine, etc. He makes no mention of demoniacal possessions. APPENDIX B. A LIST OP THE PARABLES OP JESUS. The Sign of the Temple, page 20, § 21. The Physician, page 33, § 34. The Parables about the New Dispensation, page 35, 5 34. The Blind Guiding the Blind, The Mote and the Beam, page 50, §42 (f). The Wise and Foolish Builders, page 52, §42 (i). The Children in the Market Place, page 55, § 45. The Two Debtors, page 56, § 46. Parables about Satan's Kingdom, page 58, § 48. The Unclean Spirit that Returned, page 59, ? 49. The Sower, pages 61-63, § 51 (a). The Seed Growing of Itself, page 64, § 51 (b). The Tares, pages 64 and 65, § 51 (c, e). The Mustard Seed, page 64 f., § 51 (d). The Leaven, page 65, § 51 (d). The Hid Treasure, page 65, § 51(e). The Pearl of Great Price, page 66, § 51 (e). The Net, page 66, ^51 (e). The Scribe, page 66, § 51 (e). The Parable of Corban, page 84, § 60. The Unmerciful Servant, page 101, § 71. The Good Shepherd, page 109 f., § 79. The Good Samaritan, page 112, § 81. APPENDIX C. 271 The Importunate Friend, page 113, g 83. The Rich Fool, page 116, § 86. The Waiting Servants, page 117, § 86. The Fig Tree, page 118, § 87. Seats at Feasts, page 121, § 91. The Great Supper, page 121 1, § 91. The Tower and the King, page 122, § 92. The Lost Sheep, page 123, 2 93. The Lost Coin, page 123, § 93. The Lost Son, page 123 f., g 93. The Unrighteous Steward, page 124, § 93. The Rich Man and Lazarus, page 124 f., ? 93. Unprofitable Servants, page 125, § 93. The Pharisee and the Publican, page 129, § 97. The Importunate "Widow, page 129, ? 97. The Laborers in the Vineyard, page 134, 1 100. The Pounds, page 138, § 103. The Two Sons, page 148, § 109. The Wicked Husbandmen, page 149 f., § 109. The Rejected Stone, page 150, § 109. The Marriage Feast and the Wedding Garment, page 151 f., § 109. The Porter, page 166, § 115. The Good Man and the Thief, page 166, § 115, of. page 117, | 86. The Wise Servant, page 166, § 166. The Ten Virgins, page 167, § 116. The Talents, page 167 f., § 116 APPENDIX C. A LIST OP THE MIRACLES OP JESUS. The Water Made Wine, page 19, 'i 19. The Courtier's Son, page 26, § 25. The First Draught of Fishes, page 28, ? 27. The Capernaum Demoniac, page 28, | 28. Simon's Mother-in-law, page 29, § 29. A Leper, page 31, § 31. The Paralytic, page 32 f., ? 32. The Woman with an Issue of Blood, page 37, § 35. 272 HARMONY OF THE GOSPELS. Jairus' Daughter, page 38, § 35. Two Blind Men, page 39, g 36. A Dumb Demoniac, page 39, § 36. The Impotent Man, page 40, § 37. The Man with a Withered Hand, page 43, g 39. The Centurion's Servant, page 52 f., g 43. The Widow's Son, page 53 f., § 44. A Blind and Dumb Man, page 57 f., ? 48. The Stilling of the Storm, page 66 f., § 52. The Gadarene Demoniacs, page 67, g 53. The Five Thousand Fed, page 77 f., g 57. Jesus Walking on the Water, page 79, § 58. The Phoenician Woman's Daughter, page 85 f., §61. The Deaf and Dumb Man, page 86, § 62. The Four Thousand Fed, page 87, § 62. A Blind Man Healed, page 89, § 63. The Demoniac Boy, page 94 f., § 67. The Shekel in the Fish's Mouth, page 97, § 69 The Man Born Blind, page 108 f., § 78. The Woman with an Infirmity, page 118 f., § 88. The Man with the Dropsy, page 121, ? 91. The Raising of Lazarus, page 126 f., § 94. The Ten Lepers, page 128, ? 96. Blind Bartimasus and His Companion, page 137, § 102. The Fig Tree Cursed, page 144, § 106. Malchus' Ear, page 188, § 124. The Second Draught of Fishes, page 226 f., § 140. Besides these particular miracles numerous general groups must be added, as Mark 6:56; Matt. 9:35 f.; Luke 4:40 f.; 5:15 f.; 6:17-19; John 2:23; 3:2; 4:45; 20:30; 21:25. APPENDIX D. LIST OF THE OLD TESTAMENT QUOTATIONS IN THE GOSPELS. Matt. 1:23, from Isaiah 7:14, page 7. " 2: 6, " Micah5:lf., page 9. " 2:15, " Hos. 11:1, page 10. Matt . 2:18, from K 3: 3, 11 (( 3:17, 11 i( 4: 4, It (1 4: 6, " (( 4: 7, 11 (C 4:10, 11 (( 4:15, " (( 5:4, 11 (( 5: 5, 11 (( 5: 6, 11 (< 5: 7, II (1 5: 8, 11 t( 5:21, 1 1 (( 5:27, 11 l( 5:31, It It 5:33, It l( 5:38, It i( 5:43, It (( 8:17, 11 II 9:13, 11 II 11:10, It II 11:23, 11 (1 12: 7, II II 12:18-21 1 1 II 13:14,15 It II 13:32, " 11 13:35, 11 (1 15: 4, It II 15:8,9, 11 II 16:27, 11 II 17: 5, <( li 18:16, 11 11 II 19: 4, 19: 5, It 11 II 19: 7, 11 11 19:18, If 11 19:19, 11 11 19:26, 11 u 21: 5, II il 21: 9, 11 M 21:13, II APPENDIX D. 278 Jer. 31:15, page 10. Isai. 40:3, page 12. Isai. 42:1, page 15. Deut. 8:3, page 16. Ps. 91:11, page 16. Deut. 6:16, page 16. Deut. 6:13, page 16. Isai 8:23; 9:11, page 27. Isai. 61:2, page 46. Ps. 37:11, page 46 Ps. 55, page 46. Ps. 18:26; Prov. 11:17, page 46. Ps. 24:3-5, page 46. Ex. 20:13; Deut. 5:17, page 46. Ex. 20:14; Deut. 5:18, page 46. Deut. 24:1, page 46. Ex. 20:7; Numb. 30:2; Lev. 19:12; Deut. 23:21, page 46 Ex. 21:24, page 46. Lev. 19:18, page 46. Isai. 53:4, page 29. Hos. 6:6, page 34. Mai. 3:1, page 54. Isai. 14:13-15, page 54. Hos. 6:6, page 41. Isai. 42:1-4, page 44. Isai. 6:9, 10, page 61. Dan. 4:9, page 64. Ps. 78:2, page 64. Ex. 20:12; 21:17, page 83. Isai. 29:13, page 83. Prov. 24:12, page 91. Isai. 42:1, page 92. Deut. 19:15, page 100. Gen. 1:27; 5:2, page 129. Gen. 2:24, page 129. Deut. 24:1, page 129. XT',, on.io TO 1/1. 01." Deut. 24:1, page 129. Ex. 20:12, 13, 14; 21:17; Deut. 5:1 Lev. 19:18; Ex. 20:12, page 132. page i.z\). 3, 14; 21:17; Deut. 5:19, 20, page 132. ^^.. ....^, Ex. 20:12, page 132. Gen. 18:14, page 132. Zech. 9:9, page 140. Ps. 118:26, page 140. Isai. 56:7; Jer. 7:11, page 144. 274 HARMONY OF THE GOSPELS. Ma Matt. 21:16, from " 21:33, " 21:42, " 21:44, " 22:24, " 22:32, " 22-37, " 22:39, " 22:44, " 23:38, " 24:15, " 24:21, '• 24:29. " 24:30, " 26:31, " 26;64, " 27:9,10, " 27:35, 27:46, ;-k 1: 2, 1: 3, 4:12, 4:32, 7:6,7, 7:10, 8:18, 9:48, 10: 4, 10: 6, 10:7,8, 10:19, 10:27, 11: 9, 12: 2, 12:10,11 12:19, 12:31, 12:S6, 13:12, 13:14, 13:19, 13:24, Ps. 8:3, page 143. Isai. 5:1 f., page 147. Ps. 118:22, page 147. Isai. 8:14, page 147. Deut. 25:5, page 153. Ex. 3:6, 15, page 153. Deut. 6:5, page 155. Lev. 19:18, page 155. Ps. 110:1, page 155. Ps. 118:26, page 156. Dan. 9:27, page 160. Dan. 12:1, page 160. Dan. 8:10; Joel 4:16, page 160. Dan. 7:13, page 160. Zech. 13:7, page 176. Dan, 7:13, page 190. Jer. 32:6, page 197. Ps. 22:19, page 209. Ps. 22:2, page 212. Mai. 3:1; Is. 40:3, page 12. Isai. 40:3, page 12. Isai. 6:9, 10, page 61. Dan. 4:9, page 64. Isai. 29:13, page 83. Ex. 20:12; 21:17: Deut. 5:6. page 83. Isai. 6:9, 10, page 88. Isai. 66:24, page 98. Deut. 24:1, page 129. Gen. 1:27; 5:2, page 129, Gen. 2:24, page 129. Ex. 20:12-17; Deut. 5:16-21, page 132. Gen. 18:14, page 132. Ps. 118:26, page 140. Isai. 5:1 f., page 149. Ps. 118:22 f., page 149. Deut. 25:5, 6, page 153. Lev. 19:18, page 155. Ps. 8:7; 110:1, page 155. Mic. 7:6, page 160. Dan. 9:27, page 160. Dan. 12:1, page 160. Dan. 8:10; Eccl. 12:2: .Joel 4:16. page 160. APPENDIX D. 275 Mark 13:26, from Dan. 7:13, page 160. " 14:27, '• Zech. 13:7, page 176. " 14:34, " Ps. 42:6, page 184, " 14:62, ■' Dan. 7:13, page 190. Luke 1:17, " Mai. 3:1, 23, 24, page 3. " 1:37, " Gen. 18:14, page 5. " 1:46 f., " 1 Sam. 2:1, page 5. " 1:48, " 1 Sam. 1:11, page 5. " 1:49, ''■ 1 Sam. 2:2, page 5. " 1:50, " Ps. 103:17, page 5. " 1:51, " 1 Sam. 2:4, page 5. " 1:52, •' 1 Sam. 2:7, page 5. " 1:53, '• ISam. 2:5, page 5. " 1:54, " Isai. 41:8-14, page 5. " 1:68, " Ps. 106:48, page 6. " 1:69, " Ps. 18:3, page 6. " 1:71, " Ps. 18:4, page 6. " 1:76, " Mai. 3:1, page 6. " 1:78, " Mai. 3:20, page 6. " 1:79, " Isai. 8:23; 9:1, page 6. " 2:23 f, •' Ex. 13:2, 12, page 8. " 3:4-6, " Isai. 40:3-5, page 12. " 4: 4, " Deut. 8:3, page 16. " 4: 8, " Deut. 6:13, page 16. " 4:10 f, " Ps. 91:11, page 16. " 4:12, " Deut. 6:16, page 16. «' 4:18 f, " Isai. 61:1 1, page 26. " 6:21, " Isai. 61:2, page 46. •' 7:27, " Mai. 3:1, page 54. " 8:10, '' Isai. 6:91, page 61. " 10:25, " Isai. 14:13-15, page 111. " 10:27, " Lev. 19:18; Deut. 6:4 f.. page 111. " 12:53, " Mic. 7:6, page 115. " 18:20, '• Ex. 20:12-17; Deut. 5:16-21, page 132. "■ 19:38, " Ps. 118:26, page 140. " 19:46, " Isai. 56:7; Jer. 7:11, page 144. " 20: 9, " Isai. 5:1 f., page 147. " 20:17, '• Ps. 118:22 f., page 147. " 20:18, " Isai. 8:14, page 147. " 20:28, " Deut. 25:5 f, page 153. " 20:42 f, " Ps. 110:1; Ps. 8:7, page 1.56. ♦' 21:20, '• Dan. 9:27, page 160. 276 HARMONY OF THE GOSPELS. Luke 21:22, from " 21:25f, (I " 21:27, a " 22:37, n " 22:69, a " 23:46, a John 1:23, (1 " 1:29, (I " 1:51, n " 2:17, It " 6:31, (( " 7:38, (I " 7:42, (1 " 8:17, (( " 8:39, (( " 10:34, (< " 12:13, n " 12:14 f. u " 12:27, " " 12:38, u " 12:40, II " 13:18, a " 15:25, a " 19:24, 11 " 19:36, •' ♦* 19:37, II 160. Dan. 12:1, page 160. Dan. 8:10; Joel 4:16, page Dan. 7:13, page 160. Isai. 53:12, page 176. Dan. 7:13, page 195. Ps. 31:6, page 212. Isai. 40:3, page 18. Isai. 53:4, page 18. Gen. 28:12, page 18. Ps. 69:10, page 20. Ps. 78:24, page 81. Prov. 18:4, page 104. k, Sam. 7:12; Is. 11:1, page 104. Deut. 19:15, page 106. Isai. 6:9 f., page 108. Ps. 82:6, page 119. Ps. 118:26, page 141. Zech. 9:9, page 141. Ps. 42:7, page 145. Isai. 53:1, page 145. Isai, 6:9 f., page 145. Ps. 41:10, page 174. Ps. 69:5, page 180. Ps. 22:19, page 209. Ex. 12:46; Ps. 34:21, page 215. Zech. 12:10, page 215. APPENDIX E. A LIST OF SOME UNCANONICAL SAYINGS OP 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. APPENDIX E. 277 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 shaltfind 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 suf- fered hunger, and for those that thirst, I suffered thirst. From Clement of Rome (Ep. II,): Keep the flesh pure, and the seal uns^potted. When the two shall bo 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 1 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 in- corporeal 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. 278 HARMONY OF THE GOSPELS. 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. APPENDIX F. SIMILAR INCIDENTS AND CHIEF REPEATED SAYINGS. Calling Disciples: § 18, page 18 f.; § 27, page 27 f., and § 41, page 44 f. Cleansing the Temple: § 21, page 20. and i? 106, page 144. Owning .Tesus as Messiah: §18, pages 18 f.; ? 27, page 28; ? 59, page 83; ? 64, page 89 f.; § 94, page 126. Rejection at Nazareth: § 26, page 26, and § 54, page 70. Miraculous Draught of Fishes: § 27, page 27 f., and § 140, page 226 f. Parables of Mustard Seed and Leaven: ? 51 (d), page 64 f., and § 88, page 119. The Tours of Galilee: § 30, page 30 f.; § 47, page 57, and § 55, page 71. Healings on the Sabbath: ? 28, 29, pages 28-30; ? 37-39, pages 39-43; ? 78, page 108 f.; ? 88, page 118 f.; §91, page 121 f. The Lists of the Twelve: § 41, page 44 f., and § 55, page 72. Courtier's Son and Centurion's Servant: § 25, page 26, and § 43, page 52. The Model Prayer: § 42 (d), page 49, and § 83. page 112 f. The Anointing of Christ: ? 46, page 56 f., and § 1 17, page 169 f. The Blasphemous Accusation: ? 36, page 39: § 48, page 57 f. , and ? 84, page 113 f. Groups of Parables: § 51, pages 60-66; § 81-93, pages 111-126, and § 109, pages 147-152. Sending the Twelve and Sending the Seventy: § 55, pages 71-74, and ? 80, page 110 f. Feeding the Five Thousand and the Four Thousand: §57, pages 76-79, and § 62, page 87. Tests of Discipleship: § 59, pages 81-83, and § 92, page 122. Jesus Foretelling His Death: ^ 21, page 20; § 65, page 91; ? 66, pages 92-94; § 68, pagre 97; § 101, page 1.35; § 117-122, pages 169-186. The Twelve Contending for Supremacy: § 70, pages 98-100; § 99, page 131; § 101, page 135 f. APPENDIX G. 279 Attacking Jesus in Jerusalem: ? 21, page 20; § 37, page 39 ff.; §75-79, pages 104-110; ? 89, page 119 f.; § 95, page 127; § 104-133, pages 140-217. Foretelling the Second Coming: § 65, page 92; § 96, page 128 f.; § 103, page 138 f.; § 115 and 116, pages 160-168; § 122, pages 179-186. Divorce: § 42 (c), page 47, and § 98, page 130. Like Children: § 70, pages 98-100, and § 99, page 131. Rewards of Service: § 72, page 101 f., and ? 100, pages 132-135. Worldly Anxieties: § 42 (e), page 49 f., and ^ 86, page 115 f. Baptism of Death: § 86, page 117, and § 101, page 136. The Pounds and the Talents: § 103, page 138 f., and § 116, page 167. The Agony of Christ: § 107, page 145, and § 123, pages 183-186. Denouncing the Scribes and Pharisees: §85, page 114 f., and § 113, pages 156-159. Lament Over Jerusalem: §90, page 120 f.; §105, page 143. and §113, page 159. About a Sword: § 55, pages 71-74; § 120, page 177; § 124, page 188. The Three Commissions: §138, page 225; §141, page 228 f., and § 142, page 229 f. In general the Later Judean Ministry and the Perean Ministry, chiefly Luke's contribution to the Life of Christ, furnish many events and dis- courses similar to those described in the Galilean Ministry. Sections 80 to 103 furnish most of the so-called "doublets" or repeated sayings of Jesus or similar miracles. This is just what we should expect in a pop- ular teacher who journeyed in different parts of the country. APPENDIX G. A LIST OF THE PRINCIPAL HARMONIES OF THE GOSPELS (COMPILED PARTLY FROM CLARK'S HISTORICAL SKETCH.) Tatian (see Hill's Translation of the Jansen, 1549. Diatessaron), 150 or 160 A. D. Calvin, 1553. Eusebius, 315. Stephanus, 1553. Augustine, 400. Molineus, 1565. Comestor, 1180. Codman, 1568. Perpinian, 1330. Mercator, 1590. Gerson, 1420. Chemnitz, 1593. Osiander, 1537. Leyser, 1603. 280 HARMONY OP THE GOSPELS. Gerhard, 1608. Cartwright, 1627. Richardson, 1654. Lightfoot, 1654. Cradock, 1668. Dornkrell, 1688. Lamy, 1689. Le Clerc, ]699. Whiston, 1702. Toinard, 1707. Doddridge, 1739. Benzel, 1747. Pilkington, 1747. Macintosh, 1756. Macknight, 1756. Bertling, 1767. Griesbach, 1776. Newcome, 1778. White, 1779. Priestley, 1780. Kellar, 1802. Sebastian!, 1806. Willan, 1806. Mutschelle, 1806. Thomson, 1808. Phlanck, 1809. Chambers, 1813. De Wette et Lucke, 1818. Warner, 1819. Hess, 1822. Townsend, 1825. Matthaei, 1826. Kaiser, 1828. Roediger, 1829. Clausen, 1829. Greswell, 1830. Carpenter, 1835. Chapman, 1836. Benning, 1836. Dunn, 1836. Fawcett, 1836. Mackbride, 1837. Reichel, 1840. Gehringer, 1842. Wieseler, 1843, 1864, 1871. Jarvis, 1844. Robinson, 1845 (English), 1846 (Greek). Kraft, 1848. Tischendorf, 1851, Anger, 1852. Strong, 1852. Stroud, 1853. Mimpress, 1855. Lichtenstein, 1856. Gardiner, 1871. McClellan, 1875. Caspar!, 1876. Riddle (Revision of Robinson), 1889. Halcombe, 1880. Waddy, 1887. Clark, 1892, 19(a>. Cadman, 1885. Broad us, 1893. Stevens and Burton, 1894. Pittinger, 1894. INDEX OP PROPER NAMES. Aaron, p. 3. Abel, pp. 115, 159. Abiathar, p. 42. Abijah, pp. 2, 3. Abilene, p. 12. Abind, p. 3. Abraham, pp. 2, 3, 5, 6, 13, 53, 107, 108, 119, 120, 125, 138. Abraham, God of, p. 154. Achim, p. 3. Acts, pp. 15, 24, 45, 74. Adam, p. 3. Addi, p. 2. Admin, p. 3. Advocate, pp. 180, 182. Aenon, p. 21. Ahaz, p. 2. Akeldama, p. 197. Abba, p. 184. Alexander, p. 207. Alphaeus, pp. 34, 45, 72. Amminadab, pp. 2, 3. Babylon, p. 3. Barabbas, pp. 201, 202, 203, 206, Barachiah, p. 159. Bartholomew, pp. 45, 72. Bartimaeua, p. 137. Beelzebub, pp. 57, 58, 62, 73, 113, Beelzebul, p. 74. Bethabarah, p. 18. Bethany, pp. 15, 18, 56, 112, 119, 140, 141, 143, 144, 146, 169. 172, 230. A Amon, p. 2. Amos, pp. 2, 3. Andrew, pp. 19, 27, 29, 45, 72, 78, 145. Anna, p. 9. Annas, pp. 12, 190, 195. 106, Anointed, p. 19. Antipas, p. 86. Apostles, pp. 44, 45. Aram, p. 3. Aramaic, p. 207. Archelaus, p. 10. Arimathaea, pp. 215, 216. Ami, p. 2. Arphaxad, p. 3. Asa, p. 2. Asaph, p. 3. Ascension, pp. 218, 230. Asher, p. 9. Asia Minor, p. 205. Azor, p. 3. B Betharabah, p. 18. Bethesda, p. 40. Bethlehem, pp. 7, 8, 9, 10, 105. Bethphage, p. 140. Bethsaida, pp. 19, 41, 56, 76, 79, 88, 114. 89, 111, 145. Bethzatha, p. 41. Blessed, Son of the, p. 191. 126, Boanerges, p. 45. 170, Boaz, of Rahab, p. 2. Boaz, son of Salmon, p. 2. (281) 282 HARMONY OF THE GOSPELS. Caesar, pp. 152, 153, 198, 205, 206. Cffisar, Augustus, p. 7. Caesar, Tiberius, p. 12. Cajsarea Philippi, pp. 88, 89, 92, 94. Caiaphas, pp. 12, 127, 169, 190, 195. 196. Cainan, son of Arphaxad, p. .3. Cainan, son of Enos, p. 3. Calvary, pp. 207, 208. Canaanitish, p. 85. Cana, pp. 19, 20, 25, 26, 27, 226. Cananaean, pp. 45, 72. Capernaum, pp. 18, 20, 25, 26, 27, 28, 29, 30, 31, 32, 34, 45, 52, 56, 76, 79, 81, 82, 83, 97, 98, 111. Cedars, of the, p. 186. Cephas, pp. 19, 224, 226. Chorazin, pp. 56, 111. Christ, pp. 3, 7, 9, 14, 18, 19, 22, 23, 30, 54, 53, 90, 99, 104, 105, 109, 119, 126, 145, 156, 157, 160, 163, 191, 192, 196, 198, 202, 204, 211, 224, 226, 229. Christs, p. 163. Cleopas, p. 223. Clopas, p. 210. Comforter, pp. 179. 180, 181. Corban, p. 84. Cosam, p. 2, Crucifixion, pp. 76, 174, 178, 205, 207. Cyrene, p. 207. D Dalmanutha, p. 88. Decapolis, pp. 31, 70, 86. Daniel, pp. 10, 162. Dedication, pp. 110, 120. David, pp. 2, 3, 4, 6, 7, 39, 42,58,85, Dedication, Feast of the, pp. 105,137,142,143,156. 119. David, city of, pp. 7, 8. Deuteronomy, p. 154. David, Son of, p. 137. Didymus, pp. 126, 225, 226. Dead Sea, pp. 22, 54. 104, Eber, p. 3. Edersheim, p. 11. Egypt, p. 10. Eleazar, p. 3. Eli, p. 212. Eliakim, pp. 2, .3. Eliezer, p. 2. Elmadam, p. 2. Eloi, p. 212. Emmanuel, p. 7. Emraaus, pp. 220, 223, 22' Enoch, p. 3. Enos, p. 3. Ephraim, pp. 127, 128. Elijah, pp. 4, 18, 27. 55, 74, 89, 92. Er. p. 2. 93, 94, 103, 213. Esli, p. 2. Elisabeth, pp. 3, 4, 5, 6, 0. Esther, p. 10. Elisha, p. 27. Ezekiel, p, 125. Eliud, p. 3. INDEX OF PROPER NAMES. 283 Father, pp. 2, 11, 22, 23, 24, 40, 41, Father Abraham, ]>. 12.5. 48. 49, 50, 51, 56, 60, 65, 73, 81, Forerunner, p. 90. 82, 83, 84, 90, 92, 100, 101, Forerunner's Ministry, p. 12. 106, 107, 108, 110, 111, 113, 116. Friday, pp. 140, 172, 183, 186, 190, 119, 120, 127, 136, 145, 146, 147. 193, 195, 197, 200, 201, 207, 218^ 157, 165, 168, 173, 174, 179, 180. 181, 182, 183, 184, 185, 188, 209, 212, 213. 221, 222, 225, 228, 229. Gabbatha, p. 205. God, pp. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, Gabriel, p. 4. 11, 12, 13, 16, 18, 19, 20, 21, 22, Gadara, p. 67. 23, 24, 25, 26, 27, 30, 33, 40, 41, Gadarene, pp. 25, 58, 67. 42, 45, 46, 47, 49, 50, 53, 54, 55, Gadarenes, pp. 67, 70. 57, 58, 60, 61, 62, 64, 68, 70, 71, Galilsean, pp. 194, 195, 200. 77, 81, 82, 84, 90, 91, 92, 96, 100, Galilean, p. 25. 102, 104, 107, 108, 109, 111, 112, Galileans, pp. 24, 118. 114, 115, 116, 118, 119, 120, 121, Galilee, pp. 4, 7, 11, 12, 15, 19, 20, 123, 124, 126, 127, 128, 129, 130, 22, 24, 25, 27, 28, 29, 30, 31, 32, 131, 132, 133, 134, 135, 138, 142, 39, 41, 43, 44, 45, 54, 56, 57, 59. 144, 145, 146, 147, 149, 150, 151, 67, 70, 71, 75, 76, 83, 86, 88, 97, 152, 153, 154. 155, 156, 158, 163, 102, 105, 110, 113, 128, 129, 130, 165, 173, 174, 176, 178, 179, 180, 131, 135, 143, 145, 170, 176, 177. 181, 182, 191, 196. 211, 212, 214, 197, 200, 214, 215, 217, 218, 219, 215, 216, 222, 223. 226, 227, 229, 222, 226, 228, 230. 230, 231. Galilee, Lake of, pp. 76, 86. God, Christ of, pp. 90, 211. Galilee, Sea of, pp. 27, 44, 60, 66. God, Holy One of, pp. 29, 83. 226. God, Jesus Christ the Son of, p. 12. Geikie, p. 11. God, Lamb of, p. 18. Gehenna, pp. 74, 100, 118, 159. God, My Savior, p. 5. Gennesaret, pp. 27, 80, 81. God, Son of, pp. 5, 15, 16, 17, 21, 30, Gentile, pp. 86, 100. 40, 41. 44, 68, 80, 106, 109, 120, Gentiles, pp. 9, 27, 44, 48, 49, 50, 72, 126, 191, 196, 204, 211, 214, 226. 73, 135, 136, 163, 173. God, Son of the Most High, p. 68. Gerasa, pp. 67, 113. God, Spirit of, pp. 16, 58. Gerasenes, pp. 67, 69. Golden Rule, p. 51. Gergesenes, p. 70. Golgotha, pp. 207, 208, 218. Gethsemane, pp. 183, 184. Gomorrah, p. 73. Gethsemane, Garden of, p. 186. Good Master, pp. 132, 136. 284 HARMONY OF THE GOSPELS. Gospel, pp. 31, 195, 205, 222. Greek, pp. 57, 65, 79, 85, 89, 101, Gospel, Fourth, p. 147. 112, 172, 210, 222, 227. Gospels, pp. 1, 4, 90, 173, 195. Greeks, pp. 105, 145, 205, 218. H Hades, pp. 56, 90, 111, 125. Herod the Great, p. 137. Hebrew, pp. 40, 48, 65, 119, 125, 205, Hezekiah, p. 2. 208, 210, 221. Hezron, p. 2. Hell, p. 2. Holy Father, p. 183. Helper, pp. 180, 182. Holy Ghost, pp. 4, 5, 6, 7, 14, 16, Herod, pp. 9, 10, 11, 12. 22, 74, 75, 161, 225, 228, 229, 230. 76, 88, 120, 200, 201, 202. Holy Land, pp. 15, 104. Herodians, pp. 43, 152. Holy Sepulchre, Church of the, p. Herodias, pp. 22, 75. 207. Herod Antipas, pp. 25, 74, 76, 86, Holy Spirit, pp. 3, 7, 8, 15, 16, 18, 120, 197, 200. 58, 105, 111, 113, 116, 156, ISC Herod Chuza, p. 57. 226. Herod, King of Judea, p. 3. Hovey, p. 105. I Idumsea, p. 44. Iscariot, Simon, pp. 83, 176. Immanuel, p. 7. Israel, pp. 3, 4, 5, 6, 7, 8, 9, 10, 18, Isaac, pp. 2, 3, 53, 120. 21, 27, 39, 53, 72, 73, 85, 86, 155, Isaac, God of, p. 154. 173, 197, 223, 229. Isaiah, pp. 12, 18, 26, 27, 29, 44, 62, Israel, God of, pp. 6, 87. 84, 146. Israelite, p. 19. Iscariot, Judas, pp. 45, 72, 170, 171, Israel, King of, pp. 19, 142, 211. 174. Ituraea, p. 12. Iscariot, p. 171. J Jacob, pp. 2, 3, 4, 22, 23, 28, 53, 120. Jericho, pp. 112, 129, 135, 137, 138. Jacob, God of, p. 154. Jerusalem, pp. 3, 8, 9, 11, 13, 17, 18, Jacob's Well, p. 22. 20, 23, 24, 25, 27, 31, 32, 39, 40, Jairus, p. 3.. 41, 43, 44, 45, 47, 56, 58, 83, 91, James, pp. 28, 29, 38,45, 70, 72, 92, 93, 102, 103, 104, 106, 108, 109, 103, 135, 136, 160, 184, 214, 218, 112, 118, 119, 120, 126, 127, 128, 220, 229. 129, 135, 138, 139, 140, 141, 143, Jannai,' p. 2. 144, 145, 146, 147, 159, 100, 162, Jared, p. 3. 163, 169, 170, 172, 178, 179, 197, Jechoniah, pp. 2, 3. 200, 205, 207, 215, 218, 220, 223, Jehoshaphat, p. 2. 224, 226, 229. 230, 231. Jeremiah, pp. 10, 89, 197. Jesse, p. 2. INDEX OF PROPER NAMES. 285 Jesus, pp. 4, 7, 8, 9, 10, 11, 15, 16, 17 18, 19, 20, 21, 22, 23, 24, 25, 26 28, 29, 30, 31, 32, 33, 34, 35, 36 37, 38, 39, 40, 41, 42, 43, 44, 52 53, 54, 56, 60, 65, 66, 68, 69, 70 71, 72, 74, 75, 76, 77, 78, 79, 80 81, 82, 83, 85, 86, 87, 88, 89, 90 91, 92, 93, 95, 96, 97, 98, 101, 102 104, 105, 106, 107, 108, 109, 110 111, 112, 113, 114, 118, 119, 121 126, 127, 128, 129, 130, 131, 132. 133, 135, 136, 137, 138, 140, 141 142, 143, 144, 145, 146, 147, 148 149, 150, 151, 152, 153, 154, 155, 156, 159, 160, 169, 170, 172, 173 174, 175, 176, 177, 178, 179, 180 181, 182, 183, 184, 186, 187, 188 189, 190, 191, 192, 193, 194, 195 196, 197, 198, 199, 200, 201, 202 203, 204, 205, 206, 207, 209, 210 212, 213, 214, 215, 216, 217, 218 219, 220, 221, 222, 223, 224, 225 226, 227, 228, 230. Jesus Christ, pp. 1, 2, 3, 92, 182. Jesus Christ the Son of God, p. 12. Jesus, Life of, p. 11. Jesus the Messiah, p. 3. Jesus the Nazarene, pp. 194, 219. JesuB, the son of Eliezer, p. 2. Jew, pp. 21, 23, 199. Jewish, pp. 24, 25, 41, 45, 76, 88, 140, 195, 218. Jews, pp. 16, 19, 20, 23, 24, 39, 40, 41, 52, 77, 82, 83, 102, 104, 105, 106, 107, 108, 109, 110, 119, 121, 126, 127, 135, 140, 147, 176, 188, 190, 198, 199, 200, 204, 205, 210, 215, 216, 217, 218, 223, 224. Joanan, p. 2. Joanes, pp. 19, 227. Joanna, pp. 57, 220. Joda, p. 2. John, pp. 1, 2, 3, 4, 6, 11, 12, 13, 14, 15, 18, 19, 21, 22, 24, 25, 28, 29, 35, 38, 39, 41, 45, 54, 55, 57, 72, 74, 75, 76, 90, 92. 98, 103, 104, 105, 106, 113, 120, 124, 128, 135, 136, 138, 140, 148, 149, 152, 160, 172, 173, 184, 195, 205, 209, 212, 215, 218, 220, 227, 229. John the Baptist, pp. 3, 6, 12, 15, 18, 54, 55, 74, 75, 89, 90, 94. John the Forerunner, pp. 3, 25. John, Gospel of, pp. 105, 119, 173 Jonah, pp. 19, 59, 88, 114. Jonam, p. 2. Joram, p. 2. Jordan, pp. 12, 13, 15, 16, 18, 20, 21, 27, 31, 44, 86, 88, 112, 119, 120, 130, 135. Jorim, p. 2. Josech, p. 2. Joseph, pp. 3, 4, 7, 8, 10, 19, 70, 82, 215, 216. Joseph of Arimathaea, p. 215. Joseph, son of Hell, p. 2. Joseph, son of Jacob, p. 22. Joseph, son of Jonam, p. 2. Joses, pp. 70, 214, 217. Josiah, p. 2. Jothara, p. 2. Judah, pp. 2, 3, 5, 9. Judas, pp. 2, 70, 71, 83, 169, 171, 174, 176, 180, 186, 187, 188, 190, 197. Jude, p. 45. Judea, pp. 3, 5, 6, 7, 9, 11, 12, 13, 15, 20, 21, 22, 26, 31, 32, 44, 45, 54, 102, 110, 111, 112, 113, 114, 115, 118, 126, 127, 128, 130, 162, 200, 218, 230. Judean, p. 15. Julias Bethsaida, p. 76. 286 HARMONY or THE GOSPELS. K Kedron, p. 183. King James, p. 121 Khersa, p. 67. King of the Jews, pp. 9, 10, lf>8, Kidron, p. 183. 202, 203, 204, 206, 210, 211. King, pp. 47, 142, 168, 205. Lamech, p. 3. 176, 177, 178, 179, 180, 186, 188, Latin, pp. 207, 208, 210. 193, 195, 197, 218, 219, 220, 221, Lazarus, pp. 124, 125, 126, 127, 140, 222, 224, 225, 226, 227, 229, 231. 142, 170. Lord, Anointed, p. 8. Levi, pp. 2, 34. Lord, Christ the, p. 8. Levite, p. 112. Lord God, p. 4. Levites, p. 18. Lord Jesus, pp. 178, 219, 220, 230. Leviticus, p. 100. Lord, Spirit of the, p. 26. Lord, pp. 1, 3, 4, 5, 6, 7, 8, 9, 10, Lord, the Risen, p. 220. 12, 15, 18, 22, 24, 25, 26, 28, 31, Lord thy God, p. 17. 32, 39, 41, 47, 51, 52, 53, 54, 56, Lot, p. 128. 60, 67, 70, 71, 80, 87, 82, 83, 85, Luke, pp. 1, 2, 3, II, 25, 30, 31, 36, 86, 91, 93, 94, 101, 102, 106, 109, 45. 53, 54, 56, 60, 64, 67, 70, 74, 110, 111, 112, 113, 115, 117, 118, 76, 90, 100, 104, 110, 113, 120, 119, 120, 121, 122, 125, 126, 127, 126, 128, 129, 131, 135, 137, 159, 129, 137, 138, 139, 140, 141, 142, 170, 173, 195, 205, 209, 212, 220, 146, 150, 154, 155, 156, 159, 163, 225, 228. 166, 167, 168, 169, 170, 174, 175, Lysanias, p. 12. M Maath, p. 2. Mary, pp. 3, 4, 5, 7, 8, 9, 10, 57, 70, Machaerus, pp. 22, 54. 112, 126, 127, 169, 170, 210, 214, Magadan, p. 88. 212, 217, 218, 220, 221. Magdala, p, 88. Mary Magdalene, pp. 56, 210, 214, Magdalen, p. 56. 217, 218, 220, 221, 222. Magdalene, p. 57. Martha, pp. 112, 126, 127, 170. Magi, pp. 9, 10. Master, pp. 9, 14, 18, 28, 34, 37, 38, Mahalaleel, p. 3. 56, 59, 67, 93, 94, 98, 101, 105, Malchus, p. 188. HI, 115, 116, 126, 128, 132, 136, Manasseh, p. 2. 143, 152, 153, 154, 155, 160, 173, Mark, pp. 1, 36, 41, 58, 64, 67, 74, 76, 174, 221. 85, 90, 94, 96, 110, 129, 131, 135, Mattatha, p. 2. 137, 159, 173, 195, 197, 205, 206, Mattathias, ]>. 2. 212, 218, 220, 228. Matthau, p. 3. INDEX OF PROPER NAMES. 287 Matthat, p. 2. Matthew, pp. 1, 2, 3, 11, 19, 25, 30, 31, 34, 36, 45, 52, 62, 67, 71, 72, 85, 90, 94, 110, 113, 119, 129, 131, 137, 153, 173, 195, 212, 218, 220, 228. Melchi, p. 2. Melea, p. 2. Menna, p. 2. Messiah, pp. 7, 8, 19, 23, 24, 25, 41, 46, 89, 90, 91, 97, 98, 101, 104, 108, 119, 132, 140, 155. Messiahship, p. 90. Messianic, p. 46. Monday, pp. 140, 144. Moses, pp. 2, 8, 19, 21, 31, 32, 41, 81, 84, 92, 93, 104, 105, 109, 125, 130, 153, 154, 157, 224, 229. Most Hig-h, pp. 4, 6, 48. Most High, Son of, p. 4. Mount Tabor, p. 92. Naaman, p. 27. Naggai, p. 2, Nahor, p. 3. Nahshon, p. 2. Nahum, p. 2. Nain, pp. 25, 53, 54. Naphtali, p. 27. Nathan, p. 2. Nathanael, pp. 19, 226. Nazarene, pp. 11, 194. Obed of Ruth, p. 2. Obed, the son of Boaz, p. 2. N Nazarenes, p. 70. Nazareth, pp. 4, 7, 10, 11, 15, 25, 26, 27, 70, 143. Nazareth, Jesus of, pp. 19, 29, 137, 187, 210, 223. Neri, p. 2. Nicodemus, pp. 20, 21, 105, 216. Nineveh, pp. 59, 114. Ninevites, p. 114. Noah, pp. 3, 128, 165. o Olives, Mount of, pp. 105, 147, 142, 146, 160, 167, 183. Papias, p. 105. Paraclete, pp. 180, 182. Paradise, p. 212. Paschal Meal, pp. 172, 173, 174. Passover, pp. 15, 20, 22, 25, 39, 76, 104, 120, 128, 140, 169, 173, 205. Paul, p. 228. Pavement, The, p. 205. Pearl of Great Price, Parable of the, p. 65. Peleg, p. 3. Perea, pp. 113, 119, 120, 121, 122, 123, 126, 128, 129, 131, 132, 135. Perez, p. 2. Peter, pp. 19, 27, 29, 37, 38, 45, 72, 78, 80, 84, 89, 90, 91, 92, 93, 97, 101, 117, 13.3, 146, IGO, 172, 174, 177, 184, 185, 188, 190, 193, 194, 195, 218, 219, 220, 227. Petros, p. 90. 288 HARMONY OF THE GOSPELS. Phannel, p. 9. Philip, pp. 12, 19, 24, 45, 72, 75, 77, Pharisee, pp. 113, 114, 115, 121, 129, 88, 145, 179. 155, 158. Philip, the Tetrarch, pp. 76, 86. Pharisee and the Publican, Para- Phoenician, p. 85. ble of, p. 129. Pilate, pp. 118, 195, 196, 197, 198, Pharisees, pp. 13, 18, 20, 22, 32, 33, 199, 200, 201, 202, 203, 204, 205, 34, 35, 39, 42, 43, 47, 55, 56, 58, 210, 215, 216, 217. 59, 83, 84, 88, 89, 104, 105, 106, Pilate, Pontius, p. 12. 108, 109, 113, 114, 115, 120, 121, Praetorium, p. 206. 123, 124, 127, 128, 130, 140, 142, Preparation, the, pp. 215, 217. 143, 146, 151, 152, 155, 156, 157, Psalms, pp. 9, 156. 158, 159, 186, 217. Q Quii'inius, governor of Syria, p. 7. R Raca, p. 47. Rehoboam, p. 2. Rachel, p. 10. Reu, p. 3. Rabbi, pp. 18, 19, 20. 21, 23, SI, 93, Rhcsa, p. 2. 108, 126, 146, 147, 157, 176, 188. Roman, pp. 15, 35, 48, 135, 140, 197. Rabboni, pp. 138, 221. Romans, pp. 127, 197, 205, 218. Ram, p. 2. Rome, p. 7. Ramah, p. 10. Rufus, p. 207. S Sabbath, pp. 25, 39, 41, 42, 118, 121. Saturday, p. 27. Sadducees, pp. 13, 88, 89, 153, 155. Saviour, pp. 7. 8, 24, 25, 27, 39, 56, Sadoc, p. 3. 71, 120, 140, 159, 170. Sala, p. 3. Scribes, the, p. 156. Salathiel, p. 3. Semein, p. 2. Salim, p. 21. Serug, p. 3. Salmon, p. 2. Selh, p. 3. Salome, pp. 214, 218. Shealtiel, pp. 2, 3. Samaria, pp. 15, 20, 22, 23, 24, 102, Shelah, p. 3. 128, 230. Shem, p. 3. Samaritan, pp. 23, 107, 111, 112, 128. Sidon, pp. 27, 44, 45, 56, &5, 86, 111. Samaritans, pp. 23, 24, 72, 102. Siloam, pp. 108, 118. Sanhedrin, pp. 25, 127, 190, 195. Simeon, pp. 8, 9. Sarepta, p. 27. Simon, pp. 19, 27, 28, 29, 30, 45, 56, Satan, pp. 16, 17, 25, 5S, 62, 91, HI, 57, 70, 71, 72, 78, 97, 170, 174, 114, 119, 171, 176. 176, 185, 207, 224, 227. INDEX OF PROPER NAMES. Simon Bar-Jonah, p. 90. Simon Peter, pp. 83, 90, 174, 175, 176, 188, 193, 194, 220, 223. 226, 227. Sodom, pp. 56, 73, 111, 128. Solomon, pp. 2, 50, 59, 114, 116, 119. Son, pp. 2, 11, 16, 19, 21, 22, 33, 40, 42, 46, 55, 56, 58, 59, 65, 73, 81, 82, 89, 90, 91, 92, 93, 94, 97, 100, 101, 103, 107, 109, 111, 114, 116, 117, 128, 129, 133, 135, 136, 138, 145, 148, 1G4, 165, 166, 168, 169, 175, 176, 179, 182, 186, 188, 192, 196, 219, 228. Spirit, pp. 9, 16, 18, 21, 22, 23, 25; 44, 58, 73, 105, 156. 179, 181. Susanna, p. 57. Sychar, p. 22. Symeon, p. 2. Syria, p. 31. Syrian, p. 27. Syrophoenician, p. 85. Tabernacles, pp. 41, 110. Tabernacles, Feast of, pp. 76, 104, 129. Tares, Parable of, pp. 64, 65. Teacher, pp. 15, 19, 35, 39, 57, 59, 96, 102 103, 112, 115, 118, 127, 135, 136, 143, 153, 154, 156, 167, 173, 174, 222. Temple, pp. 3, 8. 20, 97, 104, 144, 147, 156 159, 197, 207. Temple, Court of the, pp. 152, 153, 155. Terah, p. 3. Thaddaeus, pp. 46, ??, Theophilus, p. 1. Thomas, pp. 45, 72, 126, 179, 224, 225, 226. Thompson, Dr., p. 67. Thursday, p. 172. Tiberias, pp. 76, 81, 226. Timaeus, p. 137. Trachonitis, p. 12. Tuesday, pp. 140, 146, 147, 152, 153, 155, 156, 159, 160, 167, 169. Twelve, the, pp. 25, 45, 71, 76, 79, 88, 89, 98, 110, 172. Twin, pp. 127, 226, 227. Two Sons, ] 'arable of the, p. 147. Tyre, pp. 44, 45, 56, 85, 86, 111. Uriah, p. 2. J Ozziah, p. 2. Virgin Mary, p. 4. Wednesday, p. 169. Wieseler, p. 128. W Word, the (Logos), pp. 1, 2. 290 HARMONY OP THE GOSPELS. Zacchaeus, p. 13S. Zachariah, pp. 115, 159. Zacharias, pp. 3, 4, 5, 6, 9, 12. 2^rephath, p. 27. Zealot, the, pp 45. 74, Zebedee, pp. 28, 46, 72, 136, 184, 216, 226. Zebulr.n, p 2?. Zerah, of Tamar, p. H Zerubbabel, pp. 2, 3. Zion. p. 142. By GEORGE ADAM SMITH, D.D., LL.D. ■ — — — — — ■ --t The Historical Geography of the Holy Land Seventh Edition. With Scripture Index and Six Colcred Maps, specially prepared. 8vo, cloth, 730 pages, $4.50 . . . No one work has ever before embodied all this varietj' of rrsalerial to illustrate the whole subject. His geographical stnteinents are pen-picturts. We are made to see the scene. No important problem is uninuched. With- out question it will take its place at once as a standard work, indispensable to the thoroughgoing student of the Bible. — Sunday-School Tinus. . , . An exhaustive collection of material lay outside the plan of the author. His intention is rather lo show how the history of the land is conditioned by its physical structure. It is thus the idea of Karl Ritter which rules the treat- ment and presentation. Very comprehensive sections are concerned, not with the history, but with the nature of the land. . . . The author pays special attention to the mlliiary operations. One could sometimes imagine that an officer is writing, who, above all, regards the land from the point of view of the military stiategist. In this connection especially the history of Israel in its chief crises in Old Testament times receives striking illumination. Large pas- sages are frequently quoted from the Old Testament in order to explain them by the exhibition of their geographical background. In addition the author has a special gift of vivid rL*|iresentation. He makes the history transact itself before the eye of the reader in dramatic form. One sees, everywhere, that the landscapes which he describes stand before his own eyes. Thus the book is an extremely valuable means of aid to the understanding of the history, espe- cially of the Old Testament. — Prof. SchUrer, of Kiel, in the Thcol. Literar tur-Zeitung. Tlie book is too rich to summarize. . . . The language is particularly well chosen. Few pages are without some telling phrase happily constructed to attract attention and hold the memory, and we often feel that the wealth oi imagery would be excessive for prose were it not that it is chosen with such appropriateness and scientific truth. . . . To the reader much of the pleasure of perusing the volume comes from its luxurious typography, and the e.tquisite series of orographical maps prepared by Mr. Bartholomew from the work oi the Survey. These maps alone are more suggestive ar.d enlightening than many treatises, and they are destined, we trust, to enliven many a sermoji, and turn the monotony of the records of Israelitish wars into a thrilling ron^^ince. — speaker. A. C. ARMSTRONG & SON 3 and 5 W. (8th Street, New York By GEORGE ADAM SMITH, PP., LL.D. The Book of Isaiah In Two Volumes. Crown 8vo, cloth, $1.50 each. Volume I. Chapters I.— XXXIX. Volume II. Chapters XL. — LXVI. This is a noble volume of a noble series. Isaiah will erer be the cream of the Old Testament evangelistic prophecy, and as the ages go on will supply seed-thought of the Holy Ghost which grow into flowers and fruits, vines and trees, of divine truth for the refreshment and nourishment cf the intellect, heart, charapter, and life, //ow can any pastor or instructor of the public, young or out, afford to It without such aids? — Ballitnore Metltoditt. Prof. George Adam Smith has such a mastery of the scholarship of his subject that it would be a sheer impertinence for most scholars, even though tolerable Hebraists, to critici-e his translations ; and certainly it is not the intention of the present reviewer to attempt anything of the kind, to do which he is absolutely incompetent. All we desire is to let English readers know how very lucid, impressive — and, indeed, how vivid — a study of Isaiali is within their reach ; the fault of the book, if it has a fault, being rather tliat it finds too many points of connection between Isaiah and our modem world, than that it finds too few. lu other words, no one can say that the book is not full of life. — Spectator. It would be difficult to say how highly we appreciate the work, or how useful we believe it will be. — Church Bells. He writes with great rhetorical power, and brings out into vivid reality the historical position of his author. — Saturday Reznew. Mr. Smith gives us models of expositions; expositions for cultivated con- gregations, no doubt, but still expositions which may have been largely preached in church. They are full of matter, and show careful scho'arship throughout. We can think of no commentary on Isaiah from which the preacher will obtain scholarly and trustworthy suggestions for his sermons s* rapidly and so pleasantly as from this. — Record. The Book of the TwcIve Prophets COMMONLY CALLED THE MINOR In Two Volumes. Crown 8vo, cloth, $1.50 each. Vol. I. — A.MOS, Hosea and Micah. Seventh Editioa. Vol. II. — Zepkaniah, Nahum, Habakkuk, Obadiah, Haggai, Zechariah I. — VIII., "Malachi," Joel, 'Zechariah" IX. — XIV., AND Jonah. Fourth Edition. In Dr. Smith's volumes we have much more than a popular exposition ai the minor Prophets. We have that which will satisfy the scholar and the stu- dent quite as much as the person who reads for pleasure and for edification. ... if the minor Prophets do not become popular reading it is not because anything more can be done to make them attractive. Dr. Smith's vo.umes present this part nf Scripture in what is at once the most attractive and the most profitable firm. — Dr. Marcus Dods, in the British Weekly. Few interpreters of the Old Testament to-day rank higher than George Adam Smith. He is at home in criticism, in geographical and archaeoloj;ical questions, and in philology. . . . Hardly any commentator of the present day is more successful than he in putting the student at once into the heart of an Old Testament problem. — .?. S. limes. The above- four voluntes are contained in *' The Exrposifor's Bible." and, are s^tbject to special sub- scription rates in connection tvitli that series. Descriptive circular on application. A. C. ARMSTRONG & SON 3 and 5 W. I8th Street, New York REV. DR. WM. M. TAYLOR'S WORKS. Contrary Winds and Other Sermons. Crown %vu /olume. Cloth. $1.75 net. 3a Edition. " This work touches on numerous phases of life and thought and sxptrience, showing that the author has h'ved through a vast deal and has been made the richer and stronger by it. It leaves the impression of wisdom that comes from actual experience, dealing with life rather than speculations, and so comes home to the heart and conscience. It SHOWS A WIDE RANGE OF READING AND CLOSE GRAPPLE WITH THE DIFFICULT PROBLEMS OF OUR TIME. Such preaching is tonic and in- vigorating. It strengthens the heart and fortifies the will to overcome trials and conauer temptations and achieve victory." — N. Y. Christian a' Work. The Congregaiionali st SB.ys: " Its variety of theme and the never- failing intellectual power which it illustrates, the author's reverent posi- tivene=;s of faith, his broad and intimate knowledge of human nature, and the richness of his personal spiritual ex]ieriences — never obtruded but always underlying his words — render it a volume of rare and precious value to the Christian believer, and A capital specimen of manly, BUSINESS-LTKE DISCUSSION TO ALL OTHERS WHO CARE TO READ WHAT A Christian has to say for his religion." N. Y. Churchnian: "Sermons practical in their nature, full of deep thought and wise counsel. They will have as they deserve a wide ffirculatiou. Now Ready— 4th Edition of THE LfMITATIONS OF LIFE AND OTHER SERMONS. By WM. M. TAYLOR, D.D. With a Fine Portrait on Steel by Ritchie. Crown 8vo Vol., Extra Cloth, $1.75. net. "In variety of theme, in clearness and penetration of vision, ia distinctness of aim, in intensity of purpose, in energy and well directed effort, etc., this volume is perhaps without its equal in the language." — The Scotsman. Providence Journal : " The directness, earnestness, descriptive and illustrative power of the preacher, and his r.re giit for touching the con- science and the heart, are fullv exemplified in these eloquent discourses." N. Y. Evangelist: "They have the uoole simplicity and clearness of the truth itself and which, fixing the attention of the reader from the beginning, holds it to the end. It is impossible to read them withool the constant sense of the personality of the author." Copies sent on receipt of price , post-paid. DR. WM. M. TAYLOR'S LATEST WORK. THE PARABLES OF OUR SAVIOUR. Expounded and Illustrated. By Wm. M. Taylor, D.D. , LL.D. Uniform with same author's " Limitations of Life!' and " Contrary Winds," and other Sermons. Crown 8vo, cloth. $1.75. net. " To Archbihop Trench, who more than any other English writer has brought patristic lore to bear upon the illustration 0/ the parables, ei ery later author must express hi.^ peculiar obligations ; but the recent works of Prof. Bruce and Gocbel have broken new ground in this department, and my aim has b.cn to turn their fruit- ful suggestions to good homleticul account, l he little vols. 'J Dr. Dod's—only the first f which was in my hands vhen th se discourses were prepared — are full <^ richest nuggets : and th'' Expositions of William Arnot are characteriz d by the tnasculine sensy, rich Christ la'i experience, and striking il u trations for which he was so remarkable But the present wo''k, while indeb'ed in diff' rent re pects to all these authors, will be found to be in others independent of them all.'' — From Author's Preface. N. Y. Observer says: "Dr. Taylor shows in this work his large acquaintance with this portion of religious literature. A better book for the study, tne Sunday school, and the Chrisiiin has not been issued this seaioii." Methodist Recorder : " Dr. Taylor's style is clear and strong, ana r.e brings out with great distinctness the leading thoughts contained in each parab'e. It will be reaj With pleasure and profit by thoughtful Christians. The volume is one of more thafi ordinary richness." Cincinnati Ht-rald and Presbyter : "They are rich in truth, simple and plain *i style, and give evidence of ripe scholarship. They are suitable for all classes ot rea really advance the theological understanding of the great truth that forms its subject''' — British and Foreign Evangslic\l Review. The English Churchman says : "The title of the book gives but a iaint concep- tion of the value and wealth of its contents. . . . Dr. Bruce's work is really one of exceptional value ; and no one can read it without perceptible gain in theological knowledge." BY REV. DR. A. B. BRUCE. THE TRAINING OF THE TWELVE, Or, PASSAGES OUT OP THE GOSPELS. Exhibiting the twelve Disciples of Jesus under Discipline for the Apostle- ship. Uniform with same Author's ''The Humiliation of Christ,'* &c. Octavo, nearly 600 pages, cloth, gilt top, $2.50. " A really great book on an important, large, and attractive subject — a book full of VjYing, wholesome, profound thoughts about the fundamentals of Christian faith and practice." — British and Foreign hvangelical Review. •• Full of suggestion and savour. It should be fhe companion of the mmister, for the theme is particularly related to hims-'lf, and he wouxi fii.i it a very pleasant aiid profit- able companion." — Sturgeon's Sivurd and Trowel. '• A more wise, scholarly, and more helpful work has not been published for nianj years past." — IVesleyan Magazine. Copies sent by mail, post-paid,, on receipt of price, by ^. C. ARMSTRONG & SON, Neu York. Princeton Theolog # . ^^.u ->}' ical Seminary Libraries 1 1012 01250 3225 i> 1 Date Due 1 My 5 '2^ 1 t) 6 'm ' 3 '40 ,.,16 4G # 2ft '40 M^£m «r^*^ , ''■^'*^ '--^•PN^^ <|) ■^ni-w>: ■■■iJ.,